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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

L

GIFT OF
Library of the
Reverend Otis 0. Wright

CONJUGIAL LOVE,

€f)c totligfytg of iSijefoom

PERTAINING TO

CONJUGIAL LOVE

TO WHICH IS ADDED
She JJleaBnm of Jnsanitg

PERTAINING TO

SCORTATORY LOVE

BV
EMANUEL SWEDENBORG
A Swede

Being a translation of his work

' Dkutme Sapibhtia de Amore Conjugiali ; post quas sequuntur Volitptatbs Insanl*
de Amore Scortatorio" (Amstelodami 1768)

NEW YORK

AMERICAN SWEDENBORG PRINTING AND PUBLISHING
SOCIETY
NO. 3 WEST TWENTY-NINTH STREET.

1 9_°_9_

Published by The American Swedenborg Printing and Publishing
Society, organized for the purpose of Stereotyping, Printing, and
Publishing Uniform Editions of the Theological Writings of Emanuel
Swedenborg, and incorporated in ike State of New York, a., d. 1850

CONJUGIAL LOVE

AND ITS

CHASTE DELIGHTS.

PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN
AND NUPTIALS THERE
1. "I am aware that many who read the following pagos
and the Memorable Relations annexed to the chapters, will
believe that they are fictions of the imagination ; but I solemnly
declare they are not fictions, but were truly done and seen ; and
that I saw them, not in any state of the mind asleep, but in a
state of perfect wakefulness : for it has pleased the Lord to
manifest himself to me, and to send me to teach the things
relating to the New Church, which is meant by the New
Jerusalem in the Revelation : for which purpose he has opened
the interiors of my mind and spirit ; by virtue of which privi
lege it has been granted me to be in the spiritual world with
angels, and at the same time in the natural world with men,
and this now [1768] for twenty -five years."
2. On a certain time there appeared to me an angel flying
beneath the eastern heaven, with a trumpet in his hand, which
he held to his mouth, and sounded towards the north, the west,
and the south. He was clothed in a robe, which waved behind
him as he flew along, and was girt about the waist with a band
that shone like fire and glittered with carbuncles, and sapphires:
he flew with his face downwards, and alighted gently on the
ground, near where I was standing. As soon as he touched the
ground with his feet, he stood erect, and walked to and fro:
and on seeing me he directed his steps towards me. I was in
the spirit, and was standing in that state on a little eminence in
the southern quarter of the spiritual world. When he came
near, I addressed him and asked him his errand, telling him
that I had heard the sound of his trumpet, and had observed
his descent through the air. He replied, '' My commission is to

CONJUGIAL LOVE

call together such of the inhabitants of this part of the spiritual
world, as have come hither from the various kingdoms of Chris
tendom, and have been most distinguished for their learning,
their ingenuity, and their wisdom, to assemble on this little
eminence where you are now standing, and to declare their real
sentiments, as to what they had thought, understood, and
inwardly perceived, while in the natural world, respecting
Heavenly Jot and Eternal Happiness. The occasion of my
commission is this : several who have lately come from the natu
ral world, and have been admitted into our heavenly society,
which is in the east, have informed us, that there is not a
single person throughout the whole Christian world that is
acquainted with the true nature of heavenly joy and eternal
happiness ; consequently that not a single person is acquainted
with the nature of heaven. This information greatly surprised
my brethren and companions ; and they said to me, ' Go down,
call together and assemble those who are most eminent for wis
dom in the world of spirits, (where all men are first collected
after their departure out of the natural world,) so that we may
know of. a certainty, from the testimony of many, whether it
be true that such thick darkness, or dense ignorance, respecting
a future life, prevails among Christians.' " The angel then said
to me, " Wait awhile, and you will see several companies of the
wise ones flocking together to this place, and the Lord will pre
pare them a house of assembly." I waited, and lo! in the
space of half an hour, I saw two companies from the north,
two from the west, and two from the south ; and as they came
near, they were introduced by the angel that blew the trumpet
into the house of assembly prepared for them, where they took
their places in the order of the quarters from which they came.
There were six groups or companies, and a seventh from the
east, which, from its superior light, was not visible to the rest.
When they were all assembled, the angel explained to them the
reason of their meeting, and desired that each company in order
would declare their sentiments respecting Heavenly Joy and
Eternal Happiness. Then each company formed themselves
into a ring, with their faces turned one towards another, that
they might recall the ideas they had entertained upon the sub
ject in the natural world, and after examination and delibera
tion might declare their sentiments.
3. After some deliberation, the First Company, which was
from the north, declared their opinion, that heavenly joy and
eternal happiness constitute the very life of heaven ; so much so
that whoever enters heaven, enters, in regard to his life, into its
festivities, just as a person admitted to a marriage enters into
all the festivities of a marriage. " Is not heaven," they argued,
"before our eyes in a particular place above us? and is there
not there and nowhere else a constant succession of satisfaction*
6

AND ITS CHASTE DKLIGHT8.

Rnd pleasures ? When a man therefore is admitted into heaven,
he is also admitted into the full enjoyment of all these satisfac
tions and pleasures, both as to mental perception and bodily
sensation. Of course heavenly happiness, which is also eternal
happiness, consists solely in admission into heaven, and that
depends purely on the divine mercy and favor." They having
concluded, the Second Company from the north, according to
the measure of the wisdom with which they were endowed, next
declared their sentiments as follows : " Heavenly joy and eternal
happiness consist solely in the enjoyment of the company of
angels, and in holding sweet communications with them, so that
the countenance is kept continually expanded with joy ; while
the smiles of mirth and pleasure, arising from cheerful and
entertaining conversation, continually enliven the faces of
the company. What else can constitute heavenly joys, but the
variations of such pleasures to eternity?" The Third Com
pany, which was the first of the wise ones from the western
quarter, next declared their sentiments according to the ideas
which flowed from their affections : " In what else," said they,
" do heavenly joy and eternal happiness consist but in feasting
with Abraham, Isaac, and Jacob ; at whose tables there will be
an abundance of rich and delicate food, with the finest and most
generous wines, which will be succeeded by sports and dances
of virgins and young men, to the tunes of various musical
instruments, enlivened by the most melodious singing of sweet
songs ; the evening to conclude with dramatic exhibitions, and
this again to be followed by feasting, and so on to eternity ?"
When they had ended, the Fourth Company, which was the
second from the western quarter, declared their sentiments to
the following purpose : " We have entertained," said they,
" many ideas respecting heavenly joy and eternal happiness ;
and we have examined a variety of joys, and compared them
one with another, and have at length come to the conclusion,
that heavenly joys are paradisiacal joys : for what is heaven but
a paradise extended from the east to the west, and from the
south to the north, wherein are trees laden with fruit, and all
kinds of beautiful flowers, and in the midst the magnificent
tree of life,, around which the blessed will take their seats, and
feed on fruits most delicious to the taste, being adorned with
garlands of the sweetest smelling flowers? In this paradise
there will be a perpetual spring ; so that the fruits and flowera
will be renewed every day with an infinite variety, and by their
continual growth and freshness, added to the vernal tempera
ture of the atmosphere, the souls of the blessed will be daily
fitted to receive and taste new joys, till they shall be restored
to the flower of their age, and finally to their primitive state,
in which Adam and his wife were created, and thus recover
their paradise, which has been transplanted from earth to hea-

3, 4: CONJUGIAL LOVE
ven." The Fdtth Company, which was the first of the ingenious
spirits from the southern quarter, next delivered their opinion ;
" Heavenly joys and eternal happiness," said they, " consist
solely in exalted power and dignity, and in abundance of
wealth, joined with more than princely magnificence and
splendor. That the joys of heaven, and their continual fruition,
which is eterna4 happiness, consist in these things, is plain to
us from the examples of such persons as. enjoyed them in the
former world ; and also from this circumstance, that the blessed
in heaven are to reign with the Lord, and to become kings and
Erinces ; for they are the sons of him who is King of kings and
ord of lords, and they are to sit on thrones and be ministered
to by angels. Moreover, the magnificence of heaven is plainly
made known to us by the description given of the New Jerusa
lem, wherein is represented the glory of heaven ; that it is to
have gates, each of which shall consist of a single pearl, and
streets of pure gold, and a wall with foundations of precious
stones ; consequently, every one that is received into heaven
will have a palace of his own, glittering with gold and other
costly materials, and will enjoy dignity and dominion, each
according to his quality and station : and since we find by ex
perience, that the joys and happiness arising from such things
are natural, and as it were, innate in us, and since the promises
of God cannot fail, we therefore conclude that the most happy
state of heavenly life can be derived from no other source than
this." After this, the Sixth Company, which was the second
from the southern quarter, with a loud voice spoke as follows :
"The joy of heaven and its eternal happiness consist solely in
the perpetual glorification of God, in a never-ceasing festival
of p:aise and thanksgiving, and in the blessedness of divine
worship, heightened with singing and melody, whereby the
heart is kept in a constant state of elevation towards God, under
a full persuasion that he accepts such prayers and praises, on
account of the divine bounty in imparting blessedness." Some
of the company added further, that this glorification would be
attended with magnificent illuminations, with most fragrant
incense, and with stately processions, preceded by the chief
priest with a grand trumpet, who would be followed by pri
mates and officers of various orders, by men carrying palms.
and by women with golden images in their hand.
4. The Seventh Company, which, from its superior light,
was invisible to the rest, came from the east of heaven, and
consisted of angels of the same society as the angel that had
sounded the trumpet. When these heard in their heaven, that
not a single person throughout the Christian world was ac
quainted with the true nature of heavenly joy and eternal hap
piness, they said one to another, " Surely this cannot be true ;
it is impossible that such thick darkness and stupidity should
8

AND ITS CHASTE DELIGHTS.

4, 5

prevail amongst Christians : let us even go down and hear
whether it be true; for if it be so, it ia indeed wonderful." Then
those angels said to the one that had the trumpet, " You know
that every one that has desired heaven, and has formed any.
definite conception in his mind respecting its joys, is introduced
after death into those particular joys which he-had" imagined ;
and after he experiences that such joys are only the offspring
of the vain delusions of his own fancy, he is led out of his error,
and instructed in the truth. This is the case with most of those
in the world of spirits, who in their former life have thought
about heaven, and from their notions of its joys have desired to
possess them." On hearing this, the angel that had the trumpet
said to the six companies of the assembled wise ones, " Follow
me; and I will introduce you into your respective joys, and
thereby into heaven."
5. When the angel had thus spoken, he went before them ;
and he was first attended by the company who were of opinion
that the joys of heaven consisted solely in pleasant associations
and entertaining conversation. These the angel introduced to
an assembly of spirits in the northern quarter, who, during their
abode in the former world, had entertained the same ideas of
the joys of heaven. There was in the place a large and
spacious house, wherein all these spirits were assembled. In
the house there were more than fifty different apartments, al
lotted to different kinds and subjects of conversation : in some
of these apartments they conversed about such matters as they
had seen or heard in the public places of resort and the streets
of the city ; in others the conversation turned upon the various
charms of the fair sex, with a mixture of wit and humor, pro
ducing cheerful smiles on the countenances of all present ; in
others they talked about the news relating to courts, to public
ministers, and state policy, and to various matters which had
transpired from privy councils, interspersing many conjectures
and reasonings of their own respecting the issues of such coun
cils ; in others again they conversed about trade and merchan
dise; in others upon subjects of literature; in others upon
points of civil prudence and morals ; and in others about affairs
relating to the Church, its sects, &c. Permission was granted
me to enter and look about the house ; and I saw people
running from one apartment to another, seeking such company
as was most suited to their own tempers and inclinations ; and
in the different parties I could distinguish three kinds of per
sons ; some__asj[t were panting to converse, some~eage"Fto"ask
questions, and others" [greedily devouring what was said. The
hous"e had four doors, one towards each quarter; and looser ved
several leaving their respective companies with a great desire
to get out of the house. I followed some of them to the east
door, where I saw several sitting with great marks of dejection 9

5, 6 CONJUGIAL LOVE
on their faces ; and on my inquiring into the cause of their
trouble, they replied, " The doors of this house are kept shut
against all persons who wish to go out ; and this is the third
day since we entered, to be entertained according to our desire
with company and conversation ; and now we are grown so
weary with continual discoursing, that we can scarcely bear tc
hear the sound of a human voice ; wherefore, from mere irk-
someness, we have betaken ourselves to this door ; but on our
knocking to have it opened, we were told, that the doors of this
house are never opened to let any persons out, but only to let
them in, and that we must stay here and enjoy the delights of
heaven ; from which information we conclude, that we are to
remain here to eternity; and this is the cause of our sorrow and
lowness of spirits ; now too we begin to feel an oppression in
the breast, and to be overwhelmed with anxiety." The angel
then addressing them said : " These things in which you ima
gined the true joys of heaven to consist, prove, you find, the
destruction of all happiness ; since they do not of themselves
constitute true heavenly joys, but only contribute thereto." " In
what then," said they to the angel, " does heavenly joy con-
fist?" The angel replied briefly, "In the delight of doing
something that is useful to ourselves and others ; wOcTTdelight
^leffves'its- essence from love and its existence from wisdom.
The delight of being" useful, originating in love, and operating
by wisd-0.ni,. is. .the " very .Mill Jlnd life of all heavenly joys. In
the heavens there are frequent occasions~oT~cheerfuI intercourse
and conversation, whereby the minds (mentes) of the angels are
exhilarated, their minds (animi) entertained, their bosoms de
lighted, and their bodies refreshed; but such occasions do not
ojcur, till they have fulfilled their appointed uses in the dis
charge of their respective business and duties. It is this ful
filling of uses that gives soul and life to all their delights and
entertainments; and if this soul and life be taken away, the
contributory joys gradually cease, first exciting indifference,
then disgust, and lastly sorrow and anxiety." As the angel
ended, the door was thrown open, and those who were sitting
near it burst out in haste, and went home to their respective
labors and employments, and so found relief and refreshment
to their spirits.
6. After this the angel addressed those who fancied the joys
of heaven and eternal happiness consisted of partaking of feasts
with Abraham, Isaac, and Jacob, succeeded by sports and
pub_ic exhibitions, and these by other feasts, and so on to eter
nity. He said, " Follow me ; and I will introduce you into
the possession of your enjoyments :" and immediately he led
them through a grove into a plain floored with planks, on which
were set tables, fifteen on one side and fifteen on the other.
They then asked, " What is the meaning of so many tables V
10

AND ITS CHASTE DELIGHTS. b
and the angel replied, " The first table is for Abraham, the
second for Isaac, the third for Jacob, and the rest in order for
the twelve apostles : on the other side are the same number of
tables for their wives; the first three are for Sarah, Abraham's
wife, for Rebecca, the wife of Isaac, and for Leah and Rachel,
the wives of Jacob ; and the other twelve are for the wives of
the twelve apostles." They had not waited long before the
tables were covered with dishes ; between which, at stated dis
tances, were ornaments of small pyramids holding sweetmeats.
The guests stood around the tables waiting to see their respect
ive presidents: these soon entered according to their order of
precedency, beginning with Abraham, and ending with the last
of the apostles ; and then each president, taking his place at the
head of his own table, reclined on a conch, and invited the by
standers to take their places, each on his couch : accordingly
the men reclined with the patriarchs and apostles, and the
women with their wives : and they ate and drank with much
festivity, but with due decorum. When the repast was ended,
the patriarchs and apostles retired ; and then were introduced
various sports and dances of virgins and young men ; and these
were succeeded by exhibitions. At the conclusion of these
entertainments, they were again invited to feasting ; but with
this particular restriction, that on the first day they should eat
with Abraham, on the second with Isaac, on the third with
Jacob, on the fourth with Peter, on the fifth with James, on
the sixth with John, on the seventh with Paul, and with the
rest iu order till the fifteenth day, when their festivity should
be renewed again in like order, only changing their seats, and
so on to eternity. After this the angel called together the
company that had attended him, and said to them, "All those
whom you have observed at the several tables, had entertained
the same imaginary ideas as yourselves, respecting the joys of
heaven and eternal happiness ; and it is with the intent that
tliey may see the vanity of such ideas, and be withdrawn from
them, that those festive representations were appointed and
permitted by the Lord. Those who with so much dignity pre
sided at the tables, were merely old people and feigned charac
ters, many of them husbandmen and peasants, who, wearing
long beards, and from their wealth being exceedingly proud
and arrogant, were easily induced to imagine that they Were
those patriarchs and apostles. But follow me to the ways that
lead from this place of festivitj'." They accordingly followed,
and observed groups of fifty or more, here and there, surfeited
with the load of meat which lay on their stomachs, and wishing
above all things to return to their domestic employments, their
professions, trades, and handicraft works ; but many of them
were detained by the keepers of the grove, who questioned
them concerning the days they had feasted, and whether they

6, 7 (JONJUGI-VL LOVE
had as yet taken their turns with Peter and Paul ; representing
to them the shame and indecency of departing till they had
paid equal respect to the apostles. But the general reply was,
" We are surfeited with our entertainment ; our food has be
come insipid to us, we have lost all relish for it, and the very
sight of it is loathsome to us ; we have spent many days and
nights in such repasts of luxury, and can endure it no longer:
we therefore earnestly request leave to depart." Then the
keepers dismissed them, and they made all possible haste to
tlieir respective homes.
After this the angel called the company that attended him,
and as they went along he gave them the following information
respecting heaven : — "There are in heaven," says he, " as in the
world, botli meats and drinks, both feasts and repasts ; and at
the tables of the great there is a variety of the most exquisite
food, and all kinds of rich dainties and delicacies, wherewith
their minds are exhilarated and refreshed. There are likewise
sports and exhibitions, concerts of music, vocal and instrumen
tal, and all these things in the highest perfection. Such things
are a source of joy to them, but not of happiness ; for happiness
ought to be within external joys, and to flow from them. This
inward happiness abiding in external joys, is necessary to give
them their proper relish, and make them joys ; it enriches them,
and j^revents tlieir becoming loathsome and disgusting ; and this
happiness is derived to every angel from the use he performs in
his duty or employment. There is a certain vein latent in the
affection of the will of every angel, which attracts his mind to
the execution of some purpose or other, wherein his mind finds
itself in tranquillity, and is satisfied. This tranquillity and
satisfaction form a state of mind capable of receiving from the
Lord the love of uses ; and from the reception of this love
springs heavenly happiness, which is the life of the above-
mentioned joys. Heavenly food in its essence is nothing but
love, wisdom, and use united together ; that is, use effected by
wisdom and derived from love ; wherefore food for the body is
given to every one in heaven according to the use which he
performs ; sumptuous food to those who perform eminent uses ;
moderate, but of an exquisite relish, to those who perform less
eminent uses ; and ordinary to such as live in the performance
of ordinary uses ; but none at all to the slothful.
7. After this the angel called to him the company of the so-
called wise ones, who supposed heavenly joys, and the eternal
happiness thence derived, to consist in exalted power and do
minion, with the possession of abundant treasures, attended
with more than princely splendor and magnificence, and who
had been betrayed into this supposition by what is written in
the Word, — that they should be kings and princes, and should
reign for ever witn Christ, and should be ministered unto by
12

AND ITS CHASTE DELIGHTS.

angels ; with many other similar expressions. " Follow me,"
said the angel to them, " and I will introduce you to your joys."
So he led them into a portico constructed of pillars and pyra
mids : in the front there was a low porch, through which lay
the entrance to the portico ; through this porch he introduced
them, and lo ! there appeared to be about twenty people as
sembled. After waiting some time, they were accosted by a
certain person, having the garb and appearance of an angel,
and who said to them, " The way to heaven is through this
portico ; wait awhile and prepare yourselves ; for the elder
among you are to be kings, and the younger princes." As he
said this, they saw near each pillar a throne, and on each throne
a silken robe, and on each robe a sceptre and crown ; and near
each pyramid a seat raised three feet from the ground, and on
each seat a massive gold chain, and the ensigns of an order of
knighthood, fastened at each end with diamond clasps. After
this they heard a voice, saying, " Go now and put on your
robes ; be seated, and wait awhile :" and instantly the elder
ones ran to the thrones, and the younger to the seats ; and they
put on their robes and seated themselves. When lo I there
arose a mist from below, which, communicating its influence to
those on the thrones and the seats, caused them instantly to as
sume airs of authority, and to swell with their new greatness,
and to be persuaded in good earnest that they were kings and
princes. That mist was an aura of phantasy or imagination
with which their minds were possessed. Then on a sudden,
several young pages presented themselves, as if they came on
wings from heaven ; and two of them stood in waiting behind
every throne, and one behind every seat. Afterwards at inter
vals a herald proclaimed : — " Ye kings and princes, wait a little
longer; your palaces in heaven are making ready for you:
your courtiers and guards will soon attend to introduce you."
Then they waited aud waited in anxious expectation, till their
spirits were exhausted, and they grew weary with desire.
After about three hours, the heavens above them were seen
to open, and the angels looked down in pity upon them, and
said, "'Why sit ye in this state of infatuation, assuming charac
ters which do not belong to you ? They have made a mockery
of you, and have changed you from men into mere images, be
cause of the imagination which has possessed you, that you
should reign with Christ as kings and princes, and that angels
should minister untc you. Have you forgotten the Lord's
words, that whosoever wouldhe the greatest in the kingdom of
B5aven"must"be theTgiiLof all,,andLthe servant of all ? Learn
then what is meant by kings and princes, and by reigning with
Christ; that it is to be wise and perform uses. The kingdom
of Christ, which is heaven, is a kingdom of uses ; for the Lord
loves every one, and is desirous to do good to every one ; and
13

CONJUGIAL LOVE

good is the same thing as use : and as the Lord promotes good
or use by the mediation of angels in heaven, and of men on
eaith, therefore to such as faithfully perform uses, he commu
nicates the love thereof, and its reward, which is internal bles
sedness ; and this is true eternal happiness. There are in the
heavens, as on earth, distinctions of dignity and eminence, with
abundance of the richest treasures; for there are governments
and forms of government, and consequently a variety of ranks
and orders of power and authority. Those of the highest rank
have courts and palaces to live in, which for splendor and
magnificence exceed every thing that the kings and princes of
the earth can boast of; and they derive honor and glory from
the number and magnificence of their courtiers, ministers, and
attendants; but then these persons of high rank are chosen
from those whose heartfelt delight consists in promoting the
public good, and who are only externally pleased with the dis
tinctions of dignity for the sake of order and obedience ; and
as the public good requires that every individual, being a
member of the common body, should be an instrument of use
in the society to which he belongs, which use is from the Lord
and is effected by angels and men as of themselves, it is plain
that this is meant by reigning with the Lord." As soon as the
angels had concluded, the kings and princes descended from
their thrones and seats, and cast away their sceptres, crowns,
and robes; and the mist which contained the aura of phantasy
was dispersed, and a bright cloud, containing the aura of wisdom
encompassed them, and thus they were presently restored to
their sober senses.
8. After this the angel returned to the house of assembly,
and called to him those who had conceived the joys of heaven
and eternal happiness to consist in paradisiacal delights ; to
whom he said, "Follow me, and I will introduce you into your
paradisiacal heaven, that you may enter upon the beatitudes of
your eternal happiness." Immediately he introduced them
through a lofty portal, formed of the boughs and shoots of the
finest trees interwoven with each other. After their admission,
he led them through a variety of winding paths in different
directions. The place was a real paradise, on the confines of
heaven, intended for the reception of such as, during their abode
on earthy had fancied the whole heaven to be a single paradise,
because it is so called, and had been led to conceive that after
death there would be a perfect rest from all kinds of labor ¦
which rest would consist in a continual feast of pleasures, such
as walking among roses, being exhilarated with the most ex
quisite wines, and participating in continual mirth and festivity;
and that this kind of life could only be enjoyed in a heavenly
paradise. As they followed the angel, they saw a great number
of old and young, of both sexes, sitting by threes and tens in a
14

AND IT8 CHASTE DELIGHTS.

company on banks of roses ; some of whom were wreathing
garlands to adorn the heads of the seniors, the arms of the
young, and the bosoms of the children ; others were pressing
the juice out of grapes, cherries, and mulberries, which they
collected in cups, and then drank with much festivity ; some
were delighting themselves with the fragrant smells that exhaled
far and wide from the flowers, fruits, and odoriferous leaves of
a variety of plants ; others were singing most melodious songs,
to the great entertainment of the hearers ; some were sitting
by the sides of fountains, and directing the bubbling streams
into various forms and channels ; others were walking, and
amusing one another with cheerful and pleasant conversation ;
others were retiring into shady arbors to repose on couches ;
besides a variety of other paradisiacal entertainment. After
observing these things, the angel led his companions through
various winding paths, till he brought them at length to a
most beautiful grove of roses, surrounded by olive, orange, and
citron trees. Here they found many persons sitting in a dis
consolate posture, with their heads reclined on their hands,
and exhibiting all the signs of sorrow and discontent. The
companions of the angel accosted them, and inquired into
the cause of their grief. They replied, " This is the seventh day
since we came into this paradise : on our first admission we
seemed to ourselves to be elevated into heaven, and introduced
into a participation of its inmost joys; but after three days our
pleasures began to pall on the appetite, and our relish was lost,
till at length we became insensible to their taste, and found that
they had lost the power of pleasing. Our imaginary joys being
thus annihilated we were afraid of losing with them all the satis
faction of life, and we began to doubt whether any such thing as
eternal happiness exists. We then wandered through a variety
of paths and passages, in search of the gate at which we were
admitted ; but our wandering was in vain : for on inquiring the
way of some persons we met, they informed us, that it was im-
[tossible to find the gate, as this paradisiacal garden is a spacious
abyrinth of such a nature, that whoever wishes to go out, enters
further and further into it; ' wherefore,' said they, 'you must of
necessity remain here to eternity ; you are now in the middle of
the garden, where all delights are centred.' " They further said
to the angel's companions, " We have now been in this place for
a day ana a half, and as we despair of ever finding our way out,
we have sat down to repose on this bank of roses, where we view
around us olive-trees, vines, orange and citron-trees, in great
abundance ; but the longer we look at them, the more our eyes
are wearied with seeing, our noses with smelling, and our palates
with tasting : and this is the cause of the sadness, sorrow, and
weeping, in which you now behold us." On hearing this rela
tion, the attendant angel said to them, " This paradisiacal laby

8, 9 AND ITS CHASTE DELIGHTS.
rinth is truly an entrance into heaven ; I know the way that leads
out of it ; and if you will follow me, I will shew it you." No
sooner had he uttered those words than they arose from the
ground, and, embracing the angel, attended him with his com
panions. The angel as they went along, instructed them in the
true nature of heavenly joy and eternal happiness thence derived.
"They do not," said he, "consist in external paradisiacal de
lights, unless they are also attended with internal. External
paradisiacal delights reach only the senses of the body ; but
internal paradisiacal delights reach the affections of the soul ;
and the former without the latter are devoid of all heavenly life,
because they are devoid of soul ; and every delight without its
corresponding soul, continually grows more and more languid
and dull, and fatigues the mind more than labor. There are in
every part of heaven paradisiacal gardens, in which the angels
find much joy ; and so far as it is attended with a delight of the
6oul, the joy is real and true." Hereupon they all asked, " What
is the delight of the soul, and whence is it derived ?" The angel
replied, "The delight of the soul is derived from love and wisdom
proceeding from the Lord ; &n.d_a_s love is operative, and that by
means of wisdom, therefore they are hoth fixed together in the
effect of such operation ; which effect is use. This delight enters
into the soul by influx from the Lord, and descends through the
superior and inferior regions of the mind into all the senses of
the body, and in them is full and complete ; becoming hereby a
true joy, and partaking of an eternal nature from the eternal
fountain whence it proceeds. You have just now seen a para
disiacal garden ; and I can assure you that there is not a single
thing therein, even the smallest leaf, which does not_existiir-om
the marriage of .love and wisdom in use J wherefore if a man be
in this marriage, he is in a celestial paradise, and therefore in
heaven." 9. After this, the conducting angel returned to the house of
assembly, and addressed those who had persuaded themselves
that heavenly joy and eternal happiness consist in a perpetual
glorification of God, and a continued festival of prayer and praise
to eternity ; in consequence of a belief they had entertained in
the world that they should then see God, and because the life of
heaven, originating in the worship of God, is called a perpetual
sabbath. "Follow me," said the angel to them, "and I will
introduce you to your joy." So he led them into a little city, in
the middle of which was a temple, and where all the houses were
said to be consecrated chapels. In that city they observed a great
concourse of people flocking together from all parts of the neigh
boring country ; and among them a number of priests, who
received and saluted them on their arrival, and led them by the
hand to the gates of the temple, and from thence into some of
the chapels around it, where they initiated them into the per
16

AND IT8 CHASTE DELIOHTS. 9
petual worship of God ; telling them that the city was one of the
courts leading to heaven, and that the temple was an entrance to
a most spacious and magnificent temple in heaven, where the
angels glorify God by prayers and praises to eternity. "It is
ordained," said they, " both here and in heaven, that you are
first to enter into the temple, and remain there for three days
and three nights* and after this initiation you are to enter the
houses of the city, which are so many chapels consecrated by us
to divine worship, and in every house join the congregation in a
communion of prayers, praises, and repetitions of holy things ;
you are to take heed also that nothing but pious, holy, and reli
gious subjects enter into your thoughts, or make a, part of your
conversation." After this the angel introduced his companions
into the temple, which they found filled and crowded with many
persons, who on earth had lived in exalted stations, and also
with many of an inferior class: guards were stationed at the
doors to prevent any one from departing until he had completed
his stay of three days. Then said the angel, " This is the second
day since the present congregation entered the temple : examine
them, and you will see their manner of glorifying God." On
their examining them, they observed that most of them were fast
asleep, and that those who were awake were listless and yawning;
many of them, in consequence of the continual elevation of their
thoughts to God, without any attention to the inferior concerns
of the body, seemed to themselves, and thence also to others, as
if their faces were unconnected with their bodies ; several again
had a wild and raving look with tlieir eyes, because of their long
abstraction from visible objects; in short, every one, being quite
tired out, seemed to feel an oppression at the chest, and great
weariness of spirits, which showed itself in a violent aversion to
what they heard from the pulpit, so that they cried out to the
preacher to put an end to his discourse, for their ears were stun-
.ned, they could not understand a single word he said, and the
veiy sound of his voice was become painful to them. They
then all left their seats, and, crowding in a body to the doors,
broke them open, and by mere violence made their way through
the guards. The priests hereupon followed, and walked close
beside them, teaching, praying, sighing, and encouraging them to
celebrate the solemn festival, and to glorify God, and sanctify
themselves ; " and then," said they, " we will initiate you into
the eternal glorification of God in that most magnificent, and
spacious temple which is in heaven, and so will introduce you
to the enjoyment of eternal happiness." These words, however,
made but little impression upon them, on account of the listless-
oess of their minds, arising from the long elevation of tlieir
thoughts above their ordinary labors and employments. But
when they attempted to disengage themselves from them, the
priests caught hold of their hands and garments, in order to force
2 17

J!, 10 CONJUGIAL LOVE
them back agrp'-i into the temple to a repetition of tlieir prayers
and praises ; but in vain : they insisted on being left to them
selves to recruit their spirits ; " we shall else die," they said,
" through mere faintness and weariness." At that instant, lo !
there appeared four men in white garments, with mitres on their
heads ; one of them while on earth had been an archbishop, and
the other three bishops, all of whom had now become angels. As
they approached, they addressed themselves to the priests, and
6aid, " We have observed from heaven how you feed these sheep.
Your instruction tends to their infatuation. Do you not know
that to glorify God means to bring forth the fruits of love ; that
is, to discharge all the duties of our callings with faithfulness,
sincerity, and diligence? for this is the nature of love towards
God and our neighbor ; and this is the bond and blessing of
society. Hereby God is glorified, as well as by acts of worship
at stated times after these duties. Have you never read these
words of the Lord, Herein is my Father glorified, that ye bring
forth much fruit ; so shall ye be my disciples, John xv. 8. Ye
priests indeed may glorify God by your attendance on his wor
ship, since this is your office, and from the discharge of it you
derive honor, glory, and recompense ; but it would be as impos
sible for you as for others thus to glorify God, unless honor,
glory, and recompense were annexed to your office." Having
said this, the bishops ordered the doorkeepers to give free ingress
and egress to all, there being so great a number of people, who,
from their ignorance of the state and nature of heaven, can form
no other idea of heavenly joy than that it consists in the per
petual worship of God.
10. After this the angel returned with his companions to the
place of assembly, where the several companions of the wise ones
were still waiting ; and next he addressed those who fancied that
heavenly joy and eternal happiness depend only on admittance
into heaven, which is obtained merely by divine grace and favor ;
and that in such case the persons introduced would enter into the
enjoyments of heaven, just as those introduced to a court-festival
or a marriage, enter into the enjoyment of such scenes. "Wait
here awhile," said the angel, " until I sound my trumpet, and
call together those who have been most distinguished for their
wisdom in regard to the spiritual things of the Church." After
some hours, there appeared nine men, each having a wreath of
laurel on his head as a mark of distinction : these the angel intro
duced into the house of assembly, where all the companies befoie
collected were still waiting ; and then in their presence he ad
dressed the nine strangers, and said, " I am informed, that in
compliance with your desire, you have been permitted to ascend
into heaven, according to you ideas thereof, and that you have
returned to this inferior or sub-celestial earth, perfectly well
informed as to the nature and state of heaven : tell us therefore
18

AND ns CHASTE DELIGHTS. 10
what you have seen, and how heaven appeared to you." Then
they replied in order ; and the First thus began : " My idea of
heaven from my earliest infancy to the end of my life on earth
was, that it was a place abounding with all sorts of blessings,
satisfactions, enjoyments, gratifications, and delights ; and that if
I were introduced there, I should be encompassed as by an at
mosphere of such felicities, and should receive it with the highest
relish, like a bridegroom at the celebration of his nuptials, and
when he enters the chamber with his bride. Full of this idea, I
ascended into heaven, and passed the first guard and also the
second ; but when I came to the third, the captain of theguard
accosted me and said, " Who are you, friend?" I replied, "Is
not this heaven ? My longing desire to ascend into heaven has
brought me hither ; I prajr you therefore permit me to enter."
Then he permitted me ; and I saw angels in white garments, who
came about me and examined me, and whispered to each other,
' What new guest is this, who is not clothed in heavenly rai
ment ?' I heard what they said, and thought within myself,
This is a similar case to that which the Lord describes, of the
person who came to the wedding, and had not on a wedding gar
ment : and I said, ' Give me such garments ;' at which they
smiled : and instantly one came from the judgment-hall with this
command : ' Strip him naked, cast him out, and throw his clothes
after him ;' and so I was cast out." The Second in order then
began as follows : " I also supposed that if I were but admitted
into heaven, which was over my head, I should there be encom
passed with joys, which I should partake of to eternity. I like
wise wished to be there, and my wish was granted ; but the
angels on seeing me fled away, and said one to another, ' What
prodigy is this 1 how came this bird of night, here ?' On hearing
which, I really felt as if I had undergone some change, and was
no longer a man : this however was merely imaginary, and arose
froin my breathing the heavenly atmosphere. Presently, how
ever, there came one running from the judgment-hall, with an
order that two servants should lead me out, and conduct me back
by the way I had ascended, till I had reached my own home ;
and when I arrived there, I again appeared to others and also to
myself as a man." The Third said, " I always conceived hea
ven to be some place of blessedness independent of the state of
the affections ; wherefore as soon as I came into this world, I felt
a most ardent desire to go to heaven. Accordingly I followed
some whom I saw ascending thither, and was admitted along
with them ; but I did not proceed far ; for when I was desirous
to delight my mind {animus) according to my idea of heavenly
blessedness, a sudden stupor, occasioned by the light of heaven,
which is as white as snow, and whose essence is said to be wis
dom, seized my mind (mens), and darkness my eyes, and I was
reduced to a state of insanity : and presently, from the heat of
heaven, which corresponds with the brightness of its light, and
in

10 CONJUGIAL LOVE
whose essence is saia to be love, there arose in my heart a vio
lent palpitation, a general uneasiness seized my whole frame, and
I was inwardly excruciated to such a degree that I threw myself
flat on the ground. While I was in this situation, one of the
attendants came from the judgment-hall with an order to carry
me gently to my own light and heat ; and when I came there my
spirit and my heart presently returned to me." The Fourth said,
that he also had conceived heaven to be some place of blessedness
independent of the state of the affections. " As soon therefore,"
said he, " as I came into the spiritual world, I inquired of cer'
tain wise ones whether I might be permitted to ascend into hea
ven, and was informed that this liberty was granted to all, but
that there was need of caution how they used it, lest they should
be cast down again. I made light of this caution, and ascended
in full confidence that all were alike qualified for the reception
of heavenly bliss in all its fulness : but alas I I was no sooner
within the confines of heaven, than my life seemed to be depart
ing from me, and from the violent pains and anguish which
seized my head and body, I threw myself prostrate on the ground,
where I writhed about like a snake when it is brought near the
fire. Iu this state I crawled to the brink of a precipice, from
which I threw myself down, and being taken up by some people
who were standing near the place where I fell, by proper care I
was soon brought to myself again." The other Five then gave a
wonderful relation of what befell them in their ascents into hea
ven, and compared the changes they experienced as to their states
of life, with the state of fish when raised out of water into air,
and with that of birds when raised out of air into ether ; and
they declared that, after having suffered so much pain, they had
noJonger any desire to ascend into heaven, and only wished to
live a life agreeable to the state of their own affections, among
their like in any place whatever. " We are well informed," they
added, " that in the world of spirits, where we now are, all per
sons undergo a previous preparation, the good for heaven, and the
wicked for hell ; and that after such preparation they discover
ways open for them to societies of their like, with whom they
are to live eternally ; and that they enter such ways with the
utmost delight, because they are suitable to their love." When
those of the first assembly had heard these relations, they all
likewise acknowledged, that they had never entertained any
other notion of heaven than as of a place where they should
enter upon the fruition of never-ceasing delights. Then the
angel who had the trumpet thus addressed them : " You see now
that the joys of heaven and eternal happiness arise not from the
place, but from the state of the man's life ; and a state of hea
venly life is derived from love and wisdom ; and since it is use
which contains love and wisdom, and in which they are fixed and
subsist, therefore a state of heavenly life is derived from the con
junction of love and wisdom in use. It amounts to the same
'20

AND ITS CHASTE DELIGHTS. 10, 11
if we call them charity, faith, and good works ; for charity is
love, faith is truth whence wisdom is derived, and good works
are uses. Moreover in our spiritual world there are places as in
the natural world ; otherwise there could be no habitations and
distinct abodes ; nevertheless place with us is not place, but an
appearance of place according to the state of love and wisdom, or
of charity and faith. Every one who becomes an angel, carries
bis own heaven within himself, because he carries in himself the
love of his own heaven ; for a man from creation is the smallest
effigy, image, and type of the great heaven, and the human form
is nothing else ; wherefore every one after death comes into that
society of heaven of whose general form he is an individual effigy ;
consequently, when he enters into that society he enters into a
form corresponding to his own ; thus he passes as it were from
himself into that form as into another self, and again from that
other self into the same form in himself, and enjoys his own life
in that of the society, and that of the society in his own ; for
every society in heaven may be considered as one common body,
and the constituent angels as the similar parts thereof, from
which the common body exists. Hence it follows, that those
who are in evils, and thence in falses, have formed in themselves
an effigy of hell, which suffers torment in heaven from the influx
and violent activity of one opposite upon another ; for infernal
'ove is opposite to heavenly love, and consequently the delights
of those two loves are in a state of discord and enmity, and
whenever they meet they endeavor to destroy each other."
11. After this a voice was heard from heaven, saying to the
angel that had the trumpet, " Select ten out of the whole assem
bly, and introduce them to us. We have heard from the Lord
that He will prepare them so as to prevent the heat and light,
or the love and wisdom, of our heaven, from doing them any
injury during the space of three days." Ten were then selected
and followed the angel. They ascended by a steep path up a
certain hill, and from thence up a mountain, on the summit 01
which was situated the heaven of those augels, which had before
appeared to them at a distance like an expanse in the clouds.
The gates were opened for them ; and after they had passed the
third gate, the introducing angel hastened to the prince of the
society, or of that heaven, and announced their arrival. The
prince said, " Take some of my attendants, and carry them word
that their arrival is agreeable to me, and introduce them into
my reception-room, and provide for each a separate apartment
with a chamber, and appoint some of my attendants and servants
to wait upon them and attend to their wishes :" all which was
done. On being introduced by the angel, they asked whether
they might go and see the prince; and the angel replied, "It is
now morning, and it is not allowable before noon ; till that time
every one is engaged in his particular duty and employment : but
vou are invited to dinner, and then you will sit at table with our
21

11  13 CONJUGIAL LOVE
prince ; in the meantime I will introduce you into his palace,
and show you its splendid and magnificent contents."
12. When they were come to the palace, they first viewed
it from without. It was large and spacious, built of porphyry,
with a foundation of jasper; and before the gates were six lofty
columns of lapis lazuli ; the roof was of plates of gold, the lofty
windows, of the most transparent crystal, had frames also of gold.
After viewing the outside they were introduced within, and were
conducted from one apartment to another ; in each of which they
saw ornaments of inexpressible elegance and beauty ; and beneath
the roof were sculptured decorations of inimitable workmanship.
Near the walls were set silver tables overlaid with gold, on which
were placed various implements made of precious stones, and of
entire gems in heavenly forms, with several other things, such as
no eye had ever seen on earth, and consequently such as could
never be supposed to exist in heaven. While they were struck
with astonishment at. these magnificent sights, the angel said,
" Be not surprised ; the things which you now behold are not the
production and workmanship of any angelic hand, but are framed
by the Builder of the universe, and presented as a gift to our prince ;
wherefore the architectonic art is here in its essential perfection,
and hence are derived all the rules of that art which are known and
practised in the world." The angel further said, " You may pos
sibly conceive that such objects charm our eyes, and infatuate us
by their grandeur, so that we consider them as constituting the joys
of our heaven : this however is not the case ; for our affections
not being set on such things, they are only contributory to the
joys of our hearts ; and therefore, so far as we contemplate them
as such, and as the workmanship of God, so far we contemplate
in them the divine omnipotence and mercy."
13. After this the angel said to them, "It is not yet noon:
come with me into our prince's garden, which is near the palace."
So they went with him ; and as they were entering, he said,
" Behold here the most magnificent of all the gardens in our hea
venly society I" But they replied, " How 1 there is no garden here.
We see only one tree, and on its branches and at its top as it were
golden fruit and silver leaves, with their edges adorned with eme
ralds, and beneath the tree little children with their nurses." Here
upon the angel, with an inspired voice said, "This tree is in the
midst of the garden ; some of us call it the tree of our heaven,
and some, the tree of life. But advance nearer, and your eyes
will be opened, and you will see the garden." They did so, and
their eyes were opened, and they saw numerous trees bearing an
abundance of fine flavored fruit, entwined about with young vines,
whose tops with their fruit inclined towards the tree of life in the
midst. These trees were planted in a continuous series, which,
proceeding from a point, and being continued into endless circles,
or gyrations, as of a perpetual spiral, formed a perfect spiral of
trees, wherein one species continually succeeded another, accord-
22

AND ITS CHASTE DELIGHTS. 1,3, 14
ing to the worth and excellence of their fruit. The circumgyra
tion began at a considerable distance from the tree in the midst,
and the intervening space was radiant with a beam of light,
which caused the trees in the circle to shine with a graduated
splendor that was continued from the first to the last. The first
trees were the most excellent of all, abounding with the choicest
fruits, and were called paradisiacal trees, being such as are never
seen in any country of the natural world, because none such ever
grew or could grow there. These were succeeded by olive-trees,
the olives by vines, these by sweet-scented shrubs, and these
again by timber trees, whose wood was useful for building. At
stated intervals in this spiral or gyre of trees, were interspersed
seats, formed of the young shoots of the trees behind, brought
forward and entwined in each other, while the fruit of the trees
hanging over at the same time enriched and adorned them. At
this perpetually winding circle of trees, there were passages which
opened into flower-gardens, and from them into shrubberies, laid
out into areas and beds. At the sight of all these things the com
panions of the angels exclaimed, "Behold heaven in form! wher
ever we turn our eyes we feel an influx of somewhat celestially-
paradisiacal, which is not to be expressed." At this the a-ngel
rejoicing said, " All the gardens of our heaven are representative
forms or types of heavenly beatitudes in their origins ; and be
cause the influx of these beatitudes elevated your minds, there
fore you exclaimed, ' Behold heaven in form 1' but those who do
not receive that influx, regard these paradisiacal gardens only as
common woods or forests. All thoso who are under the influence
of the love of use receive the influx ; but those who are under the
mfljienc^jjf Tthja,love_ of .glory, not originating, in use, do not re-_
ceive it." Afterwards he explained to them what every parti-
culaFthing in the garden represented and signified.
14. While they were thus employed, there came a messenger
from the prince, with an invitation to them to dine with him ;
and at the same time two attendants brought garments of fine
linen, and said, " Put on these ; for no one is admitted to the
prince's table unless he be clothed in the garments of heaven."
So they put them on, and accompanied their angel, and were
shewn into a drawing-room belonging to the palace, where
they waited for the prince ; and there the angel introduced them
to the company and conversation of the grandees and nobles,
who were also waiting for the prince's appearing. And lo ! in
about an hour the doors were opened, and through one larger
than the rest, on the western side, he was seen to enter in stately
procession. His inferior counsellors went before him, after them
his privy-counsellors, and next the chief officers belonging to the
court ; in the middle of these was the prince ; after him followed
courtiers of various ranks, and lastly the guards ; in all they
amounted to a hundred and twenty. Then the angel, advancing
oefore the ten strangers, who by their dress now appeared like
23

4  16 CONJUGIAL LOVE
ininatesof the place, approached with them towards the prince,
and reverently introduced them to his notice; and the prince,
without stopping the procession, said to them, •" Come and dine
with me." So they followed him into the dining-hall, where
they saw a table magnificently set out, having in the middle a
tall golden pyramid with a hundred branches in three rows, each
branch having a small dish, or basket, containing a variety of
sweetmeats and preserves, with other delicacies made of bread
and wine ; and through the middle of the pyramid there issued
as it were a bubbling fountain of nectareous wine, the stream of
which, falling from the summit of the pyramid separated into
different channels and filled the cups. At the sides of this pyra
mid were various heavenly golden forms, on which were dishes
and plates covered with all kinds of food. The heavenly forms
supporting the dishes and plates were forms of art, derived from
wisdom, such as cannot be devised by any human art, or ex
pressed by any human words : the dishes and plates were of
silver, on which were engraved forms similar to those that sup
ported them ; the cups were transparent gems. Such was the
splendid furniture of the table.
15. As regards the dress of the prince and his ministers, the
prince wore a long purple robe, set with silver stars wrought in
needle-work ; under this robe he had a tunic of bright silk of a
blue or hyacinthine color ; this was open about the breast, where
there appeared the forepart of a kind of zone or ribbon, with the
ensign of his society ; the badge was an eagle sitting on her
young at the top of a tree ; this was wrought in polished gold
set with diamonds. The counsellors were dressed nearly after
the same manner, but without the badge; instead of which they
wore sapphires curiously cut, hanging from their necks by a
golden chain. The courtiers wore brownish cloaks, wrought
with flowers encompassing young eagles ; tlieir tunics were of
an opal-colored silk, so were also their lower garments ; thus were
they dressed.
16. The privy-counsellors, with those of inferior order, and
the grandees stood around the table, and by command of the
prince folded their hands, and at the same time in a low voice
said a prayer of thanksgiving to the Lord; and after this, at a
sign from the prince, they reclined on couches at the table. The
prince then said to the ten strangers, " Do ye also recline with
me ; behold, there are your couches :" so they reclined ; and the
attendants, who were before sent by the prince to wait upon
them, stood behind them. Then said the prince to them, " Take
each of you a plate from its supporting form, and afterwards a
dish from the pyramid ;" and they did so ; and lo 1 instantly new
plates and dishes appeared in the place of those that were taken
away ; and their cups were fill ed with wine that streamed from
the fountain out of the tall pyramid: and they ate and drank.
When dinnner was about half ended, the prince addressed the

AND ITS CHASTE DELIGHTS. 16, 17
ten new guests, and said, " I have been informed that you were
convened in the country which is immediately under this heaven,
in order to declare your thoughts respecting the joys of heaven
and eternal happiness thence derived, and that you professed
different opinions each according to his peculiar ideas of delight
originating in the bodily senses. But what are the delights of
the. bfidily senses without those of the soul? The former are
animated by the latter. The delights of the soul in themselves
are imperceptible beatitudes ; but, as they descend into the
thoughts of the mind, and thence into the sensations of the body,
they become more and more perceptible : in the thoughts of the
mind they are perceived as satisfactions, in the sensations of the
body as delights, and in the body itself as pleasures. Eternal
happiness is derived from the latter and the former taken toge
ther ; but from the latter alone there results a happiness not
eternal but temporary, which quickly comes to an end and passes
away, and in some cases becomes unhappiness. You have now
oeen that all your joys are also joys of heaven, and that these are
far more excellent than you could have conceived ; yet such joys
do not inwardly affect our minds. There are three things which
enter by influx from the Lord as a one into our souls; these three
as a one, or this trine, are love, wisdom, andjige. Lovejiud
wisdomjof themselves exist only ideally, being confined to the
affections and thoughts of the mind ; ""but" in use they exist really i"
bec"aTise"Th"ey are" together in act and bodily employment ; and
where they exist really, there they also subsist. And as love and
wisdom exist and subsist in use, it is by use we are affected; and
use consists in a faithful, sincere, and diligent discharge of the
duties of our calling. The love of use, and a consequent applica
tion to it, preserve the powers of the mind, and prevent their
dispersion ; so that the mind is guarded against wandering and
dissipation, and the imbibing of false lusts, which with their
enchanting delusions flow in from the body and the world through
the senses, whereby the truths of religion and morality, with all
that is good in either, become the sport of every wind ; but the
application of the mind to use binds and unites those truths, and
disposes the mind to become a form receptible of the wisdom
thence derived ; and in this case it extirpates the idle sports and
pastimes of falsity and vanity, banishing them from its centre
towards the circumference. But you will hear more on this
subject from the wise ones of our society, when I will send to
yon in the afternoon. So saying, the prince arose, and the new
guests along with him, and bidding them farewell, he charged
the conducting angel to lead them back to their private apart
ments, and there to show them every token of civility and respect,
and also to invite some courteous and agreeable company to enter
tain them with conversation respecting the various joys of this
society. 17. The angel executed the prince's charge ; and when they
25

17

CONJUGIAL LOVE

were turned to their private apartments, the company, invited
from the city to inform them respecting the various joys of the
society, arrived, and after the usual compliments entered into
conversation with them as they walked along in a strain at once
entertaining; and elegant. But the conducting angel said, "These
ten men were invited into this heaven to see its joys, and to
receive thereby a new idea concerning eternal happiness. Ac
quaint us therefore with some of its joys which affect the bodily
senses ; and afterwards, some wise ones will arrive, who will
acquaint us with what renders those joys satisfactory and happy.*
Then the company who were invited from the city related the
following particulars: — " 1. There are here days of festivity
appointed by the prince, that the mind, by due relaxation, may
recover from the weariness which an emulative desire may occa
sion in particular cases. On such days we have concerts of music
and singing in the public places, and out of the city are exhibited
games and shows: in the public places at such times are raised
orchestras surrounded with balusters formed of vines wreathed
together, from which hang bunches of ripe grapes ; within these
balusters in three rows, one above another, sit the musicians,
with their wind and stringed instruments of various tones,
both high and low, loud and soft ; and near them are singers
of both sexes who entertain the citizens with the sweetest
music and singing, both in concert and solo, varied at times as
to its particular kind : these concerts continue on those days of
festivity from morning till noon, and afterwards till evening.
2. Moreover, every morning from the houses around the public .
places we hear the sweetest songs of virgins and young girls,
which resound though the whole city. It is an affection of spi
ritual love, which is sung every morning ; that is, it is rendered
sonorous by modifications of the voice in singing, or by modula
tions. The affection in the song is perceived as the real affection,
flowing into the minds of the hearers, and exciting them to a
correspondence with it : such is the nature of heavenly singing.
The virgin-singers say, that the sound of their song is as it were
self-inspired and self-animated from within, and exalted with
delight according to the reception it meets with from the hearers.
When this is ended, the windows of the houses around the pub
lic places, and likewise of those in the streets, are shut, and so
also are the doors ; and then the whole city is silent, and no
noise heard in any part of it, nor is any person seen loitering
in the streets, but all are intent on their work and the duties of
their calling. 3. At noon, however, the doors are opened, and
in the afternoon also the windows in some houses, and boys and
girls are seen playing in the streets, while their masters and mis
tresses sit in the porches of tlieir houses, watching over them
and keeping them in order. 4. At the extreme parts of the city
there are various sports of boys and young men, as running,
hand-ball, tennis, &c. ; there are besides trials of skill among the
o.fi

AND ITS CHASTE DELIGHTS. 17, 1$
boys, in order to discover the readiness of their wit in speaking,
acting, and perceiving ; and such as excel receive some leaves of
laurel as a reward ; not to mention other things of a like nature,
designed to call forth and exercise the latent talents of the young
people. 5. Moreover out of the city are exhibited stage-enter
tainments, in wrhich the actors represent the various graces and
virtues of moral life, among whom are inferior characters for the
sake of relatives." And one of the ten asked, " How for the sake
of relatives ?" And they replied, " No virtue with its graces
and beauties, can be suitably represented except by means of
relatives, in which are comprised and represented all its graces
and beauties, from the greatest to the least ; and the inferior
characters represent the least, even till they become extinct ;
but it is provided by law, that nothing of the opposite, which is
indecorous and dishonorable, should be exhibited, except figura
tively, and as it were remotely. The reason of which provision
is, because nothing that is honorable and good in any virtue can
by successive progressions pass over to what is dishonorable and
evil : it only proceeds to its least, when it perishes ; and when
that is the case,- the opposite commences ; wherefore heaven,
where all things are honorable and good, has nothing in common
with hell, where all things are dishonorable and evil."
18. During this conversation,' a servant came in and brought
word, that the eight wise ones, invited by the prince's order,
were arrived, and wished to be admitted ; whereupon the angel
went out to receive and introduce them: and presently the wise
ones, after the customary ceremonies of introduction, began to
converse with them on the beginnings and increments of wisdom,
with which they intermixed various remarks respecting its pro
gression, shewing, that with the angels it never ceases or comes
to a period, birt advances and increases to eternity. Hereupon
the attendant angel said to them, " Our prince at table while
talking with these strangers respecting the seat or abode of wis
dom, showed that it consists in use : if agreeable to you, be
pleased to acquaint them further on the same subject." They
therefore said, " Man, at his first creation, was endued with
wisdom and its love, not for the sake of himself, but that he
might communicate it to others from himself. Hence it is a
maxim inscribed on the wisdom of the wise, that no one is wise
for himself alone, or lives for himself, but for others at the same
time: this is the origin of society, which otherwise could not
exist. To live for others is to perform uses. Uses are the
oonds of society, which are as many in number as there are
good uses ; and the number of uses is infinite. There are spi
ritual uses, such as regard love to God and love towards our
neighbour ; there are moral and civil uses, such as regard the love
of the society and state to which a man belongs, and of his
fellow-citizens among whom he lives; there are natural uses,
ill

18 — 20 CONJUGIAL LOV1
which regard the love of the world and its necessities; and thei-e
are corporeal uses, such as regard the love of self-preservation
with a view to superior uses. All these uses are inscribed on
man, and follow in order one after another ; and when they are
together, one is in the other. Those who are in the first uses,
which are spiritual, are in all the succeeding ones, and such per
sons are wise; but those who are not in the first, and yet are in
the second, and thereby tn the succeeding ones, are not so highly
principled in wisdom, but only appear to be so by virtue of an
external morality and civility ; those who are neither in the first
nor second, but only in the third and fourth, have not the least
pretensions to wisdom; for they are satans, loving only the
world and themselves for the sake of the world ; but those who
are only in the fourth, are least wise of all ; for they are devils,
because they live to themselves alone, and only to others for the
sake of themselves. Moreover, every love has its particular
delight ; for it is by delight that love is kept alive ; and the de
light of the love of uses is a heavenly delight, which entersinto
succeeding delights in their order, and according to the order
of succession, exalts them and makes them eternal." After this
they enumerated the heavenly delights proceeding from the love
of uses, and said, that they are .a thousand times ten thousand ;
and that all who enter heaven enter into those delights. With
further wise conversation on the love of use, they passed the
day with them until evening.
19. Towards evening there came a messenger clothed in linen
to the ten strangers who attended the angel, and invited them
to a marriage-ceremony which was to be celebrated the next day,
and the strangers were much rejoiced to think that they were
also to be present at a marriage-ceremony in heaven. After
this they were conducted to the house of one of the counsellors,
and supped with him ; and after supper they returned to the
palace, and each retired to his own chamber, where they slept
till morning. When they awoke, they heard the singing of the
virgins and young girls from the houses around the public places
of resort, which we mentioned above. They sung that morning
the affection of conjugial love ; the sweetness of which so affected
and moved the hearers, that they perceived sensibly a blessed
serenity instilled into their joys, which at the some time exalted
and renewed them. At the hour appointed the angel said,
" Make yourselves ready, and put on the heavenly garments
which our prince sent you ;" and they did so, and lo ! the gar
ments were resplendent as with a flaming light ; and on their
asking the angel, " Whence is this?" he replied, " Because you
are going to a marriage-ceremony ; and when that is the case,
our garments always assume a shining appearance, and become
marriage -gar ments . "
20. After this the angel conducted them to the house where
28

AND ITS CHASTE DELIGHTS. 20, 21
the nuptials were to be celebrated, and the porter opened the
door ; and presently being admitted within the house, they were
received and welcomed by an angel sent from the bridegroom,
and were introduced and shewn to the seats intended for them:
and soon after they were invited into an ante-chamber, in the
middle of which they saw a table, and on it a magnificent can
dlestick with seven branches and sconces of gold : against the
walls there were hung silver lamps, which being lighted made the
atmosphere appear of a golden hue : and they observed on each
side of the candlestick two tables, on which were set loaves in
three rows ; there were tables also at the four corners of the
room, on which were placed crystal cups. While they were
viewing these things, lo ! a door opened from a closet near the
marriage-chamber, and six virgins came out, and after them the
bridegroom and the bride, holding each other by the hand, and
advancing towards a seat placed opposite to the candlestick, on
which they seated themselves, the bridegroom on the left hand,
and the bride on the right, while the six virgins stood by the
seat near the bride. The bridegroom was dressed in a robe of
bright purple, and a tunic of fine shining linen, with an ephod,
on which was a golden plate set round with diamonds, and on
the plate was engraved a young eagle, the marriage-ensign of
that heavenly society ; on his head he wore a mitre : the bride
was dressed in a scarlet mantle, under which was a gown, orna
mented with fine needle-work, that reached from her neck to her
feet, and beneath her bosom she wore a golden girdle, and on
her head a golden crown set with rubies. When they were thus
seated, the bridegroom turning himself towards the bride, put
a golden ring on her finger ; he then took bracelets and a pearl
necklace, and clasped the bracelets about her wrists, and the
necklace about her neck, and said, " Accept these pledges /" and
as she accepted them he kissed her, and said, " Now thou art
mine ;" and he called her his wife. On this all the company
cried out, "May the divine blessing be upon you 1" These
words were first pronounced by each separately, and afterwards
by all together. They were pronounced also in turn by a certain
person sent from the prince as his representative ; and at that
instant the ante-chamber was filled with an aromatic smoke,
which was a token of blessing from heaven. Then the servants
in waiting took loaves from the two tables near the candlestick,
and cups, now filled with wine, from the tables at the corners of
the room, and gave to each of the guests his . own loaf and his
own cup, and they ate and drank. After this the husband and
his wife arose, and the six virgins attended them with the silver
lamps, now lighted, in their hands to the threshold; and the
married pair entered their chamber ; and the door was shut.
21. Afterwards the conducting angel talked with the guests
about his ten companions, acquainting them how he was coin-
29

21 C0N.TUGIAL LOVE
missioned to introduce them, and shew them the magnificent
things contained in the prince's palace, and other wonderful
sights ; and how they had dined at table with him, and after
wards had conversed with the wise ones of the society; and he
said, " May I be permitted to introduce them also to you, in
order that they may enjoy the pleasure of your conversation ?"
So he introduced them, and they entered into discourse together.
Then a certain wise personage, one of the marriage-guests, said,
"Do you understand the meaning of what you have seen?"
They replied, "But little;" and then they asked him, "Why
was the bridegroom, who is now a husband, dressed in that par
ticular manner ?" He answered, " Because the bridegroom, now
a husband, represented the Lord, and the bride, who is now a
wife, represented the church ; for marriages in heaven represent
the marriage of the Lord with the church. This is the reason
why he wore a mitre on his head, and was dressed in a robe, a
tunic, and an ephod, like Aaron ; and why the bride had a crown
on her head, and wore a mantle like a queen ; but to-morrow
they will be dressed differently, because this representation lasts
no longer than to-day." They further asked, " Since he repre
sented the Lord, and she the church, why did she sit at his right
hand ?" The wise one replied, " Because there are two things
which constitute the marriage of the Lord with the church — love
and wisdom ; the Lord is love, and the church is wisdom ; and
wisdom is at the right hand of love ; for every member of the
church is wise as of himself, and in proportion as he is wise he
receives love from the Lord. The right hand also signifies
Eower; and love has power by means of wisdom ; but, as we
ave just observed, after the marriage-ceremony the representa
tion is changed ; for then the husband represents wisdom, and
the wife the love of his wisdom. This love however is not pri
mary, but secondary love ; being derived from the Lord to the
wife through the wisdom of the husband : the love of the Lord,
which is the primary love, is the husband's love of being wise ;
therefore after marriage, both together, the husband and his wife,
represent the church. They asked again, " Why did not you
men stand by the bridegroom, now the husband, as the six
virgins stood by the bride, now the wife ?" The wise one an
swered, " Because we to-day are numbered among the virgins ;
and the number six signifies all and what is complete." But
they said, " Explain your meaning." He replied, " Virgins
signify the church ; and the church consists of both sexes : there
fore also we, with respect to the church, are virgins. That this
is the case, is evident from these words in the Revelation :
' These are those who were not defiled with women y for they are
virgins : and they follow the Lamb whithersoever he goeth,'
chap. xiv. 4. Aud as virgins signify the church, therefore the
Lord likened it to ten virgins invited to a marriage, Mat. xxv.
an

AND ITS CHASTE DELIGHTS. 22, 23
And as Israel, Zion, and Jerusalem, signify the church, therefore
mention is so often made in the Word, of the virgin and
DAUGHTER OF ISRAEL, OF ZlON, AND OF JERUSALEM. The Lord
also describes his marriage with the church in these words:
' Upon thy right hand did stand the queen in gold of Ophir :
her clothing is of wrought gold : she shall be brought unto the
king in raiment of needlework : the virgins her companions
that follow her shall enter into the Icing's palace? Psalm xlv.
9 — 16." Lastly they asked, "Is it not expedient that a priest
be present and minister at the marriage-ceremony ?" The wise
one answered, "This is expedient on the earth, but not in the
heavens, by reason of the representation of the Lord himself
and the church. On the earth they are not aware of this ; but
even with us a priest ministers in whatever relates to betroth-
ings, or marriage- contracts, and hears, receives, confirms, and
consecrates the consent of the parties. Consent is the essential
of marriage ; all succeeding ceremonies are its formalities."
22. After this the conducting angel went to the six virgins,
and gave them an account of his companions, and requested
that they would vouchsafe to join company with them. Accord
ingly they came ; but when they drew near, they suddenly
retired, and went into the ladies' apartment to the virgins their
companions. On seeing this, the conducting angel followed
them, and asked why they retired so suddenly without entering
into conversation? They replied. "We cannot approach:" and
he said, " Why not?" They answered, "We do not know; but
we perceived something which" repelled us and drove us back
again. We hope they will excuse us." The angel then returned
to his companions, and. told them what the virgins had said, and
added, "I conjecture that your love of the sex is not chaste.
In heaven we love virgins for their beauty and the elegance of
their manners ; and we love them intensely, but chastely."
Hereupon his companions smiled and said, "You conjecture
right: who can behold such beauties near and not feel some
excitement?" 23. After much entertaining conversation the marriage-guests
departed, and also the ten strangers with their attendant angel ;
and the evening being far advanced, they retired to rest. In the
morning they heard a proclamation, To-day is the Sabbath.
They then arose and asked the angel what it meant : he replied,
" It is for the worship of God, which returns at stated periods,
and is proclaimed by the priests. The worship is performed in
our temples and lasts about two hours ; wherefore if it please
you, come along with me, and I will introduce you." So they
made themselves ready, and attended the angel, and entered the
temple. It was a large building capable of containing abou
three thousand persons, of a semicircular form, with benches or
seats carried round in a continued sweep according to the figure
31

23 — 26 conjugial love
.'>f the temple ; the hinder ones being more elevated than tnose
in front. The pulpit in front of the seats was drawn a little
from the centre ; the door was behind the pulpit on the left
hand. The ten strangers entered with their conducting angel,
who pointed out to them the places where they were to sit; tell
ing them, " Every one that enters the temple knows his own
place by a kind of innate perception ; nor can he sit in any place
but his own : in case he takes another place, he neither hears
nor perceives anything, and he also disturbs the order ; the con
sequence of which is, that the priest, is not inspired."
24. When the congregation had assembled, the priest as
cended the pulpit, and preached a sermon full of the spirit of
wisdom. The discourse was concerning the sanctity of the Holy
Scriptures, and the conjunction of the Lord with both worlds,
the spiritual and the natural, by means thereof. In the illus
tration in which he then was, he fully proved, that that holy
book was dictated by Jehovah the Lord, and that consequently
He is in it, so as to be the wisdom it contains ; but that the
wisdom which is Himself therein, lies concealed under the sense
of the letter, and is opened only to those who are in the truths
of doctrine, and at the same time in goodness of life, and thus
who are in the Lord, and the Lord in them. To his discourse
he added a votive prayer and descended. As the audience were
going out, the angel requested the priest to speak a few words
of peace with his ten companions ; so he came to them, and they
conversed together for about half an hour. He discoursed con
cerning the divine trinity — that it is in Jesus Christ, in whom
all the fulness of the Godhead dwells bodily, according to the
declaration of the apostle Paul ; and afterwards concerning the
union of charity and faith ; but he said, " the union of charity
and truth';" because faith is truth.
2i>. After expressing their thanks they returned home ; and
then the angel said to them, " This is the third day since you
came into the society of this heaven, and you were prepared by
the Lord to stay here three days ; it is time therefore that we
separate ; put off therefore the garments sent you by the prince,
and put on your own." When they had done so, they were in
spired with a desire to be gone ; so they departed and descended,
the angel attending them to the place of assembly ; and there
they gave thanks to the Lord for vouchsafing to bless them with
knowledge, and thereby with intelligence, concerning heavenly
ioys and eternal happiness.
26. "I again solemnly declare, that these things were done
and said as they are related ; the former in the world of spirits,
which is intermediate between heaven and hell, and the latter
in the society of heaven to which the angel with the trumpet
and the conductor belonged. Who in the Christian world would
have known anything concerning heaven, and the ioys and hap-
32

and rrs chaste delights. 26
piness there experienced, the knowledge of which is the know
ledge of salvation, unless it had pleased the Lord to open to
some person the sight of his spirit, in order to shew and teach
them ? That similar things exist in the spiritual world is very
manifest from what were seen and heard by the apostle John,
as described in the Revelation ; as that he saw the Son of Man
in the midst of seven candlesticks ; also a tabernacle, temple,
ark, and altar in heaven ; a book sealed with seven seals ; the
book opened, and horses going forth thence ; four animals around
the throne; twelve thousand chosen out of every tribe; locusts
•ascending out of the bottomless pit; a dragon, and his combat
with Michael ; a woman bringing forth a male child, and flying
into a wilderness on account of the dragon ; two beasts, one
ascending out of the sea, the other out of the earth ; a woman
sitting upon a scarlet beast ; the dragon cast out into a lake of
fire and brimstone ; a white horse and a great supper ; a new
heaven and a new earth, and the holy Jerusalem descending
described as to its gates, wall, and foundation ; also a river of
the water of life, and trees of life bearing fruits every month ;
besides several other particulars ; all which things were seen by
John, while as to his spirit he was in the spiritual world and in
heaven : not to mention the things seen by the apostles after the
Lord's resurrection ; and what were afterwards seen and heard
by Peter, Acts xi. ; also by Paul ; moreover by the prophets ; as
by EzEKJEL,'who saw four animals which were cherubs, chap i.
and chap x. ; a new temple and a new earth, and an angel
measuring them, chap. xl. — xlviii. ; and was led away to Jeru
salem, and saw there abominations : and also into Chaldea into
captivity, chap. viii. and chap. xi. The case was similar with
Zechaeiah, who 6aw a man riding among myrtles ; also four
horns, chap. i. 8, and following verses ; and afterwards a man
with a measuring-line in his hand, chap. ii. 1, and following
verses ; likewise a candlestick and two olive trees, chap. iv. 2,
and following verses ; also a flying roll and an ephah, chap. v.
1, 6; also four chariots going forth between two mountains, and
horses, chap. vi. 1, and following verses. So likewise with
Daniel, who saw four beasts coming up out of the sea, chap. vii.
1, and following verses ; also combats of a ram and he- goat,
chap. viii. 1, and following verses ; who also saw the angel
Gabriel, and had much discourse with him, chap. ix. : the youth
of Elisha saw chariots and horses of fire round about Elisha, and
saw them when his eyes were opened, 2 Kings vi. 15, and fol
lowing verses. From these and several other instances in the
Word, it is evident, that the things which exist in the spiritual
world, appeared to many both before and after the Lord's com
ing : is it any wonder then, that the same things should now
also appear when the church is commencing, or when the New
Jerusalem is coming down from the Lord out of '
3

27, 28 conjugial love

ON MARRIAGES IN HEAVEN.
27. That there are marriages in heaven cannot be aimitted
as an article of faith by those who imagine that a man after
death is a soul or spirit, and who conceive of a soul or spirit as
of a rarefied ether or vapor'; who imagine also, that a man
will not live as a man till after the day of the last judgment;
and in general who know nothing respecting the sptritual world,
in which angels and spirits dwell, consequently in which there
are heavens and hells : and as that world has been heretofore
unknown, and mankind have been in total ignorance that the
angels of heaven are men, in a perfect form, and in like manner
infernal spirits, but in an imperfect form, therefore it was im
possible for anything to be revealed concerning marriages in that
world ; for if it had it would have been objected, "How can a
soul be joined with a soul, or a vapor with a vapor, as one mar
ried partner with another here on earth ?" not to mention other
similar objections, which, the instant they were made, would
take away and dissipate all faith respecting marriages in another
life. But now, since several particulars have been revealed con
cerning that world, and a description has also been given of its
nature and quality, in the treatise on Heaven and Hell, and
also in the Apocalypse Revealed, the assertion, that marriages
take place in that world, may be so far confirmed as even to
convince the reason by the following propositions : I. A man
(homo) lives a man after death. II. In this case a male is a
male, and a female a female. III. Every one's peculiar love
remains with him after death. IY. The love of the sex espe
cially remains ; and with those who go to heaven, which is the
case with all who become spiritual here on earth, conjugial love
remains. V. These things fully confirmed by ocular demon
stration. VI. Consequently that there are marriages in the
heavens. VII. Spiritual nuptials are to be understood by the
Lord's words, where he says, that after the resurrection they are
not given in marriage. We will now give an explanation of
these propositions in their order.
28. I. A man lives a man after death. That a man lives
a man after death has been heretofore unknown in the world, for
the reasons just now mentioned ; and, what is surprising, it has
been unknown even in the Christian world, where they have the
Word, and illustration thence concerning eternal life, and where
the Lord himself teaches. That all the dead rise again y and that
God is not the God of the dead but of the living, Matt. xxii. 31,
32. Luke xx. 37, 38. Moreover, a man, as to the affections and
thoughts of his mind, is in the midst of angels and spirits, and
is so consociated with them that were he to be separated from
them he would instantly die. It is still more surprising that this
34

AND ITS CHASTE DELIGHTS. 2b, 25
is unknown, when yet every man that has departed this life since
the beginning of creation, after his decease has come and does
still come to his own, or, as it is said in the Word, has been
gathered and is gathered to his own : besides every one has a
common perception, which is the same thing as the influx of
heaven into the interiors of his mind, by virtue of which he
inwardly perceives truths, and as it were sees them, and espe
cially this truth, that he lives a man after death; a happy man
if he has lived well, and an unhappy one if he has lived ill. For
who does not think thus, while he elevates his mind in any degree
above the body, and above the thought which is nearest to the
senses ; as is the case when he is interiorly engaged in divine
worship, and when he lies on his death-bed expecting his disso
lution ; also when he hears of those who are deceased, and their
lot ? I have related a thousand particulars respecting departed
spirits, informing certain persons that are now alive concerning
the state of their deceased brethren, their married partners, and
their friends. I have written also concerning the state of the
English, the Dutch, the Papists, the Jews, the Gentiles, and like
wise concerning the state of Luther, Calvin, and Melancthon ;
and hitherto I never heard any one object, " How can such be
their lot, when they are not yet risen from their tombs, the last
judgement not being yet accomplished? Are they not in the
meantime mere vaporous and unsubstantial souls residing, in
some place of confinement (in quodam pu seu ubi\t" Such ob
jections I have never yet heard from any quarter ; whence I have
been led to conclude, that every one perceives in himself that he
lives a man after death. Who that has loved his married partner
and his children when they are dying or are dead, will not say
within himself (if his thought be elevated above the sensual prin
ciples of the body) that.thay are in the hand of God, and that he
!?l!§Il_se§Jtbem again after his own death, and again be joined
with thein-in ¦& life of love .and joy ?
29. Who, that is willing, cannot see from reason, that a man
after death is not a mere vapor, of which no idea can be formed
butas of a breath of wind, or of air and ether, and that such vapor
constitutes or contains in it the human soul, which desires and
expects conjunction with its body, in order that it may enjoy the
bodily senses and their delights, as previously in the world ?
We cannot see, that if this were the case with a man after death,
his state would be more deplorable than that of fishes, birds,
and terrestrial animals, whose souls are not alive, and conse
quently are not in such anxiety of desire and expectation ? Sup
posing a man after death to be such a vapor, and thus a breath
of wind, he would either fly about in the universe, or according
to certain traditions, would be reserved in a place of confine
ment, or in the limbo of the ancient fathers, until the last
judgement. Who cannot hence from reason conclude, that those
35

29  31 CONJUGIAL L0VK
who have lived since the beginning of creation, which is com
puted to be about six thousand years ago, must be still in a similar
anxious state, and progressively more anxious, because all expec
tation arising from desire produces anxiety, and being continued
from time to time increases it ; consequently, that they must
still be either floating about in the universe, or be kept shut up
in confinement, and thereby in extreme misery ; and that must
be the case with Adam and his wife, with Abraham, Isaac, and
Jacob, and with all who have lived since that time? All this
being supposed true, it must needs follow, that nothing would be
more deplorable than to be born a man. But th j reverse of this
is provided by the Lord, who is Jehovah from eternity and the
Creator of the universe ; for the state of the man that conjoins
himself with him by a life according to his precepts, becomes
more blessed and happy after death than before it in the world ;
and it is more blessed and happy from this circumstance, that
the man then is spiritual, and a spiritual man is sensible of and
perceives spiritual delight, which is a thousand times superior to
natural delight.
30. That angels and spirits are men, may plainly appear from
those seen by Abraham, Gideon, Daniel, and the prophets, and
especially by John when he wrote the Revelation, and also by
the women in the Lord's sepulchre, yea, from the Lord himself
as seen by the disciples after his resurrection. The reason of their
being seen was, because the eyes of the spirits of those who saw
them were opened; and when the eyes of the spirit are opened,
angels appear in their proper form, which is the human ; but
when the eyes of the spirit are closed, that is, when they are
veiled by the vision of the bodily eyes, which derive all their
impressions from the material world, then they do not appear.
31. It is however to be observed, that a man after death is not
a natural, but a spiritual man ; nevertheless he still appears in
all respects like himself; and so much so, that he knows not
but that he is still in the natural world : for he has a similar
body, countenance, speech, and senses ; for he has a similar affec
tion and thought, or will and understanding. He is indeed
actually not similar, because he is a spiritual, and consequently
an interior man ; but the difference does not appear to him, be
cause he cannot compare his spiritual state with his former natural
state, having put off the latter, and being in the former ; therefore
I have often heard such persons say, that they know not but that
they are in the former world, with this difference, however, that
they no longer see those whom they had left in that world ; but
that they see those who had departed out of it, or were deceased.
The reason why they now see the latter and not the former, is,
because they are no longer natural men, but spiritual or sub
stantial ; and a spiritual or substantial man sees a spiritual or
substantial man, as a natural or material man sees a nannal or
36

AND ITS CHASTE DELIGHTS. 31, 32
material man, but not vice versa, on account of the difference
between what is substantial and what is material, which is like
the difference between what is prior and what is posterior; and
what is prior, being in itself purer, cannot appear to what is
posterior, which in itself is grosser ; nor can what is posterior,
being grosser, appear to what is prior, which in itself is purer ;
consequently an angel cannot appear to a man of this world, nor
a man of this world to an angel. The reason why a man after
death is a spiritual or substantial man, is, because this spiritual
'oFlubstaiitial man lay inwardly concealed in the natural or
material mail"; which natural or material man was to it as a
coveringpof as a skin about to be cast off; and when the cover
ing or skin is cast off, the spiritual or substantial man comes
forth, a purer, interior, and more perfect man. That the spi
ritual man is still a perfect man, notwithstanding his being invi
sible to the natural man, is evident from the Lord's being seen
by the apostles after his resurrection, when he appeared, and
presently he did not appear ; and yet he was a man like to him
self both when seen and when not seen : it is also said, that
when they saw him, their eyes were opened.
32. H. In this case a male is a male, and a female a
female. Since a man (homo) lives a man after death, and man
is male and female, and there is such a distinction between the
male principle and the female principle, that the one cannot be
changed into the other, it follows, that after death the male lives
a male, and the female a female, each being a spiritual man
It is said that the male principle cannot be changed into the
female principle, nor the female into the male, and that there
fore after death the male is a male, and the female a female ; but
as' it is not known in what the masculine principle essentially
consists, and in what the feminine, it may be expedient briefly
to explain it. The essential distinction between the two is this :
in the masculine principle, love is inmost^ and its covering is wis
dom ; or, what is the same, the masculine principle is love covered
(or veiled) by wisdom ; whereas in the feminine principle, the wis
dom of the male is inmost, and its covering is love thence derived ;
but this latter love is feminine, and is given by the Lord to the wife
through the wisdom of the husband ; whereas the former love is
masculine, which is the love of growing wise, and is given by
the Lord to the husband according to the reception of wisdom.
It is from this circumstance, that the male is the wisdom of love,
and the female is the love of that' wisdom; therefore from crea
tion there is implanted in each a love of conjunction so as to
become a one; but on this subject more will be said in the fol
lowing pages. That the female principle is derived from the
male, or that the woman was taken out of the man, is evident
from these words in Genesis : Jehovah God took out one of the
man's ribs, and closed up the flesh in the place thereof ; and he

32  34 CONJUGIAL LOVE
buildedtherib, which he had taken out of the man, into a woman,
and he brought her to the man; and the man said, This is bone
of my bones, and flesh of my flesh; hence she shall be called Eve,
because she was taken out of man, chap. ii. 21 — 23 : the signifi
cation of a rib and of flesh will be shewn elsewhere.
33. From this primitive formation it follows, that by birth
the character of the male is intellectual, and that the female
character partakes more of the will principle ; or, what amounts
to the same, that the male is born into the affection of knowing,
understanding, and growing wise, and the female into the love oi
conjoining herself with that affection in the male. And as the
interiors form the exteriors to their own likeness, and the mas
culine form is the form of intellect, and the feminine is the form
of the love of that intellect, therefore the male and the female
differ as to the features of the face, the tone of the voice, and the
form of the body ; the male having harder features, a harsher
tone of voice, a stronger body, and also a bearded chin, and in
general a form less beautiful than that of the female ; they differ
also in their gestures aud manners ; in a word, they are not
exactly similar in a single respect ; but still, in every particular
of each, there is a tendency to conjunction; yea, the male prin
ciple in the male, is male in every part of his body, even the
most minute, and also in every idea of his thought, and every
spark of his affection ; the same is true of the female principle
in the female ; and since of consequence the one cannot be
changed into the other, it follows, that after death a male is a
male, and a female a female.
34. III. Every one's peculiar love remains with him
after death. Man knows that there is such a thing as love ;
but he does not know what love is. He knows that there is such
a thing from common discourse ; as when it is said, that such a
one loves me, that a king loves his subjects, and subjects love
their king; that a husband loves his wife, and a mother her
children, aud vice versa*; also when it is said, that any one loves
his country, his fellow citizens, and his neighbour ; in like man
ner of things abstracted from persons ; as when it is said that a
man loves this or that. But although the term love is thus uni
versally applied in conversation, still there is scarcely any oce
that knows what love is : even while meditating on the subject,
as he is not then able to form any distinct idea concerning it,
and thus not to fix it as present in the light of the understand
ing, because of its having relation not to light but to heat, he
either denies its reality, or he calls it merely an influent effect
arising from the sight, the hearing, aud the conversation, and
thus accounts for the motions to which it gives birth ; not being
at all aware, that love is his very life, not only the common life
of his whole body and of all his thoughts, but also the life of all
uheir particulars. A wise man may perceive this from the con
38

AND ITS CHASTE DELIGHTS. 34  37
sideratlon, that if the affection of love be removed, he is inca
pable both of thinking and acting ; for in proportion as that
affection grows cold, do not thought, speech, and action grow
cold also ? and in proportion as that affection grows warm, do not
they also grow warm in the same degree ? Love therefore is the
heat of the life of man (homi/nis), or his vital heat. The heat of
the blood, and also its redness, aro from this source alone. The
tire of the angelic sun, which is pure love, produces this effect.
35. That every one has his own peculiar love, or a love dis
tinct from that of another ; that is, that no two men have exactly
the same love, may appear from the infinite variety of human
countenances, the countenance being a type of the love ; for it
is well known that the countenance is changed and varied accord
ing to the affection of love ; a man's desires also, which are of
love, and likewise his joys and sorrows, are manifested in the
countenance. From this consideration it is evident, that every
man is his own peculiar love ; yea, that he is the form of his
love. It is however to be observed, that the interior man, which
is the same with his spirit which lives after death, is the form of
his love, and not so the exterior man which lives in this world,
Because theLatter bas learnt from infancy to conceal Jh.e. desires
ofTTfs love ; yea, to make a pretence and show of desires which
are different from his. own. "
~3"67 The reason why every one's peculiar love remains with
him after death, is, because, as was said just above, n. 34, love is
a man's (hominis) life ; and hence it is the man himself. A man
also is his own peculiar thought, thus his own peculiar intelli
gence and wisdom ; but these make a one with his love ; for a
man thinks from this love and according to it ; yea, if he be in
freedom, he speaks and acts in like manner ; from which it
may appear, that love is the esse or essence of a man's life, and
that thought is the existere" or existence of his life thence de
rived ; therefore speech and action, which are said to flow from
the thought, do not flow from the thought, but from the love
through the thought. From much experience I have learned
that a man after death is not his own peculiar thought, but that
he is his own peculiar affection and derivative thought ; or that
he is his own peculiar love and derivative intelligence ; also that
a man after death puts off everything which does not agree with
his love ; yea, that he successively puts on the countenance, the
tone of voice, the speech, the gestures, and the manners of the
love proper to bib life: hence it is, that the whole heaven is
arranged in order according to all the varieties of the affections
of the love of good, and the whole hell according to all the affec
tions of the love of evil.
37. IV. The love of the sex especially remains ; anu
WITH THOSE WHO GO TO HEAVEN, WHICH IS THE CASE WITH A1X
•WHO BECOME SPIRITUAL HERE ON EARTH. CONJUGIAL LOVE RE
39

37 — 89 CONJUGIAL LOVE
mains. The reason why the love of the sex remains with man
(homo) after death, is, because after death a male is a male and
a female a female ; and the male principle in the male is male
(or masculine) in the whole and in every part thereof; and so is
the female principle in the female ; and there is a tendency to
conjunction in all their parts, even the most singular ; and as
this conjunctive tendency was implanted from creation, and
thence perpetually influences, it follows, that the one desires and
seeks conjunction with the other. Love, considered itself, is
a desire and consequent tendency to conjunction ; and conjugial
love to conjunction into a one; for the male-man and the female-
man were so created, that from two they may become as it were
one man, or one flesh ; and when they become a one, then, taken
together they are a man (homo) in his fulness; but without siich
conjunction, they are two, and each is a divided or half-man.
Now as the above conjunctive tendency lies concealed in the in
most of every part of the male, and of every part of the female,
and the same is true of the faculty and desire to be conjoined
together into a one, it follows, that the mutual and reciprocal
love of the sex remains with men (homines) after death.
38. We speak distinctively of the love of the sex and of con
jugial love, because the one differs from the other. The love of
the sex exists with the natural man ; conjugial love with the spi
ritual man. The natural man loves and desires only external
conjunctions, and the bodily pleasures thence derived ; whereas
the spiritual man loves and desires internal conjunctions and the
spiritual satisfactions thence derived ; and these satisfactions he
perceives are granted with one wife, with whom he can perpetu
ally be more and more joined together into a one : and the more
he enters into such conjunction the more he perceives his satis
factions ascending in a similar degree, and enduring to eternity ;
but respecting anything like this the natural man has .no idea.
This then is the reason why it is said, that after death conjugial
love remains with those who go to heaven, which is the case with
all those who become spiritual here on earth.
'39. V. These things fully confirmed by ocular de
monstration. That a man (homo) lives as a man after death,
and that in this case a male is a male, and a female a female ;
and that every one's peculiar love remains with him after death,
especially the love of the sex and conjugial love, are positions
which I have wished hitherto to confirm by such arguments as
respect the understanding, and are called rational ; but since man
(homo) from his infancy, in consequence of what has been taught
him by his parents and masters, and afterwards by the learned
and the clergy, has been induced to believe, that he shall not
live a man after death until the day of the last judgement, which
has now been expected for six thousand years ; and several have
regarded this article of faith as one which ought to be believed.
40

AND ITS CHASTE DELIGHTS. 3!)  41
but not intellectually conceived, it was therefore necessary that
the above positions should be confirmed also by ocular proofs ;
otherwise a man who belives only the evidence of his senses, in
consequence of the faith previously implanted, would object thus:
" If men lived men after death, I should certainly see and hear
them : who has ever descended from heaven, or ascended from
hell, and given such information ?" In reply to such objections
it is to be observed, that it never was possible, nor can it ever be,
that any angel of heaven should descend, or any spirit of hell
ascend, and speak with any man, except with those who have the
interiors of the mind or spirit opened by the Lord ; and this
opening of the interiors cannot be fully effected except with those
who have been prepared by the Lord to receive the things which
are of spiritual wisdom : on which accounts it has pleased the
Lord thus to prepare me, that the state of heaven and hell, and
of the life of men after death, might not remain unknown, and
be laid asleep in ignorance, and at length buried iu denial. Ne
vertheless, ocular proofs on the subjects above mentioned, by
reason of their copiousness, cannot here be adduced ; but they
have been already adduced in the treatise on Heaven and Hell,
and in the Continuation respecting the Spiritual World,
and afterwards in the Apocalypse Revealed ; but especially, in
regard to the present subject of marriages, in the memorable
relations which are annexed to the several paragraphs or chap
ters of this work.
40. VI. Consequently there are marriages in heaven.
This position having been confirmed by reason, and at the same
time by experience, needs no further demonstration.
41. VII. Spiritual nuptials are to be understood by
the Lord's words, " after the resurrection they are not
given in marriage." In the Evangelists are these words, Cer
tain of the Sadducees, who say that there is no resurrection, asked
Jesus, saying, Master, Moses wrote, If a man die, having no
children, his brother shall take his wife, and raise up seed unto
his brother. Now there were with us seven brethren ; and the
¦first, when he had married a wife, deceased, and having no issue,
left his wife unto his brother ; likewise the second also, and the
third unto the seventh ; last of all the woman died also ; there-
fore in the resurrection whose wife shall she be of the seven f But
Jesus answering, said unto them, The sons of this generation
marry, and are given in marriage ; but those who shall be ac
counted worthy to attain to another generation, and the resurrec
tion from the dead, shall neither marry nor be given in marriage,
neither can they die any more ; for they are like unto the angels,
and are the sons of God, being sons of the resurrection. But that
the dead rise again, even Moses shewed at the bush, when he
called the Lord the God of Abraham, and the God of Isaac, and
the God of Jacob ; for he is not the God of the dead, but of <M

t ! , ±2 conjugial love
living ; for all live unto him, Luke xx. 27 — 38 , Matt. xxii. 22
—32 ; Mark xii. 18 — 27. By these words the Lord taught two
things ; first, that a man (h"omo) rises again after_ death ; and
secondly, that in heaven they are not given in marriage. That a
man rises again after death, he taught by these words, God is
not the God of the dead, but of the living, and when he said that
Abraham, Isaac, and Jacob, are alive : he taught the same also
in the parable concerning the rich man in hell, and Lazarus in
heaven, Luke xvi. 22 — 31. Secondly, that in heaven they are
not given in marriage, he taught by these words, " Those who
shall be accounted worthy to attain to another generation, neither
marry nor are given in marriage." That none other than spi
ritual nuptials are here meant, is very evident from the words
which immediately follow — " neither can they die any more ;
because they are like unto the angels, and are the sons of God,
being sons-of the resurrection." Spiritual nuptials mean conjunc
tion with the Lord, which is effected on earth ; and when it is
effected on earth, it is also effected in the heavens ; therefore in
the heavens there is no repetition of nuptials, nor are they again
given in marriage : this is also meant by these words, " The
sons of this generation marry and are given in marriage ; but
those who are accounted worthy to attain to another generation,
neither marry nor are given in marriage." The latter are also
called by the Lord " sons of nuptials" Matt. ix. 15; Mark ii.
19; and in this place, angels, sons of God, and sons of the resur
rection. That to celebrate nuptials, signifies to be joined with
the Lord, and that to enter into nuptials is to be received into
neaven by the Lord, is manifest from the following passages:
The kingdom of heaven is like unto a man, a king, who made a
marriage (nuptials) for his son, and sent out servants and invited
to the marriage, Matt. xxii. 2 — 14. The kingdom of heaven is
like unto ten virgins, who went forth to meet the bridegroom : of
whom five being prepared entered into the marriage (nuptials),
Matt. xxv. 1, and the following verses. That the Lord here
meant himself, is evident from verse 13, where it is said, Watch
ye ; because ye know not the day and hour in which the Son of
Man will come : also from the Revelation, The time of the mar
riage of the Lamb is come, and his wife hath made herself
ready : blessed are those who are called to the marriage supper of
the Lamb, xix. 7, 9. That there is a spiritual meaning in every
thing which the Lord spake, has been fully shewn in the Doc
trine of the New Jerusalem concerning the Sacred Scrip
ture, published at Amsterdam in the year 1763.
*****
42. To the above I shall add two memorable relations
respecting the spiritual world. The first is as follows : One
morning I was looking upwards into heaven and saw over me
tliree expanses one above another ; I saw that the first expanse,
42

AND ITS CHASTE DELIGHTS. 42
which was nearest, opened, and presently the second which was
above it, and lastly the third which was highest ; and by virtue
of illustration thence, I perceived, that above the first expanse
were the angels who compose the first or lowest heaven ; above
the second expanse were the angels who compose the second or
middle heaven ; and above the third expanse were the angels
who compose the third or highest heaven. I wondered at first
what all this meant : and presently I heard from heaven a voice
as of a trumpet, saying, " We have perceived, and now sec,
that you are meditating on conjugial love ; and we are aware
that no one on earth as yet knows what true conjugial love is in
its origin and in its essence ; and yet it is of importance that it
should be known : therefore it has pleased the Lord to open the
heavens to you in order that illustrating light and consequent
perception may flow into the interiors of your mind. With us
in the heavens, especially in the third heaven, our heavenly
delights are principally derived from conjugial love ; therefore,
in consequence of leave granted us, we will send down to you a
conjugial pair for your inspection and observation ;" and lo !
instantly there appeared a chariot descending from the highest
or third heaven, in which I saw one angel ; but as it approached
I saw therein two. The chariot at a distance glittered before
my eyes like a diamond, and to it were harnessed young horses
white as snow ; and those who sat in the chariot held in their
hands two turtle-doves, and called to me, saying, "Do you wish
us to come nearer to you? but in this case take heed, lest the
radiance, which is from the heaven whence we have descended,
and is of a flaming quality, penetrate too interiorly ; by its
influence the superior ideas of your understanding, which are in
themselves heavenly, may indeed be illustrated ; but these ideas
are ineffable in the world in which you dwell : therefore what
you are about to hear, receive rationally, that you may explain
it so that it may be understood." I replied, " I will observe
your caution ; come nearer :" so they came nearer ; and lo ! it
was a husband and his wife ; who said, "We are a conjugial pair:
we have lived happy in heaven from the earliest period, which
you call the golden age, and have continued during that time in
the same bloom of youth in which you now see us." I viewed
each of them attentively, because I perceived they represented
conjugial love in its life and in its decoration ; in its life in their
faces, and in its decoration in their raiment ; for all the angels
are affections of love in a human form. The ruling affection
itself shines forth from their faces ; and from the affection, and
according to it, the kind and quality of their raiment is derived
and determined : therefore it is said in heaven, that every one is
clothed by his own affection. The husband appeared of a middln
age, between manhood and youth : from his eyes darted forth
sparkling light derived from the wisdom it '-cy^e by virtue f*

4:2 COKJUG1AL LOVE
which light his face was radiant from its inmost ground ; and in
consequence of such radiance the surface of his skin had a kind
of refulgence, whereby his whole face was one resplendent come
liness. He was dressed in an upper robe which reached down to
his feet, and underneath it was a vesture of hyacinthine blue,
girded about with a golden band, upon which were three precious
stones, two sapphires on the sides, and a carbuncle in the
middle ; his stockings were of bright shining linen, with threads
of silver interwoven, and his shoes were of velvet : such was the
representative form of conjugial love with the husband. With
the wife it was this ; I saw her face, and I did not see it : I saw
it as essential beauty, and I did not see it because this beauty
was inexpressible ; for in her face there was a splendor of
flaming light, such as the angels in the third heaven enjoy, and
this light made my sight dim ; so that I was lost in astonish
ment: she observing this addressed me, saying, "What do you
see ?" I replied, " I see nothing but conjugial love and the form
thereof; but I see, and I do not see." Hereupon she turned
herself sideways from her husband ; and then I was enabled to
view her more attentively. Her eyes were bright and sparkling
from the light of her own heaven, which light, as was said, is of
a flaming quality, which it derives from the love of wisdom ; for
in that heaven wives love their husbands from their wisdom and
in it, and husbands love their wives from that love of wisdom
and in it, as directed towards themselves; and thus they are
united. This was the origin of her beauty ; which was such
that it would be impossible for any painter to imitate and exhibit
it in its form, for he has no colors bright and vivid enough to
express its lustre ; nor is it in the power of his art to depict
iiuch beauty : her hair was arranged in becoming order so as to
correspond with her beauty ; and in it were inserted diadems of
llowers ; she had a necklace of carbuncles, from which hung a
rosary of chrysolites ; and she wore pearl bracelets : her upper
robe was scarlet, and underneath it she had a purple stomacher,
fastened in front with clasps of rubies ; but what surprised me
was, that the colors varied according to her aspect in regard to
her husband, being sometimes more glittering, sometimes less ;
if she were looking towards him, more, if sideways, less. When
I had made these observations, they again talked with me ; and
when the husband was speaking, he spoke at the same time as
from his wife ; and when the wife was speaking, she spoke at
the same time as from her husband ; such was the union of
their minds from whence speech flows; and on this occasion 1
also heard the tone of voice of conjugial love; inwardly it was
simultaneous, and it proceeded from the delights of a state of
peace and innocence. At length they said, "We are recalled :
we must depart :" and instantly they again appeared to be con
veyed in a chariot as before. They went by a paved way through

ANE ITS CHASTE DELIGHTS 42  44
flowering shrubberies, from the beds of which aro»e olive ana
orange-trees laden with fruit : and when they approached their
own heaven, they were met by several virgins, who welcomed
and introduced them.
43. After this I saw an angel from that heaven holding in
his hand a roll of parchment, which he unfolded, saying, " I see
that you are meditating on conjugial love ; in this parchment
are contained arcana of wisdom respecting that love, which have
never yet been disclosed in the world. They are now to be dis
closed, because it is of importance that they should be : those
arcana abound more in our heaven than in the rest, because we
are in the marriage of love and wisdom; but I prophesy that
none will appropriate to themselves that love, but those who are
received by the Lord into the New Church, which is the New
Jerusalem." Having said this, the angel let down the unfolded
parchment, which a certain angelic spirit received from him,
and laid on a table in a certain closet, which he instantly locked,
and holding out the key to me, said, " Write."
44. The second memorable relation. I once saw three
spirits recently deceased, who were wandering about in the
world of spirits, examining whatever came in their way, and
inquiring concerning it. They were all amazement to find that
men lived altogether as before, and that the objects they saw
were similar to those they had seen before: for they knew that
they were departed out of the former or natural world, and that
in that world they believed that they should not live as men
until after the day of the last judgement, when they should be
again clothed with the flesh and bones that had been laid in
the tomb ; therefore, in order to remove all doubt of their being
really and truly men, they by turns viewed and touched them
selves and others, and felt the surrounding objects, and by a
thousand proofs convinced themselves that they now were men
as in the former world ; besides which they saw each other in a
brighter light, and the surrounding objects in superior splendor,
and thus their vision was more perfect. At that instant two
angelic spirits happening to meet them, accosted them, saying,
"Whence are you?" They replied, "We have departed out
of a world, and again we live in a world ; thus we have removed
from one world to another ; and this surprises us." Hereupon
the three novitiate spirits questioned the two angelic spirits con
cerning heaven ; and as two of the three novitiates were youths,
and there darted from their eyes as it were a sparkling fire of
lust for the sex, the angelic spirit said, " Possibly you have seen
some females ;" and they replied in the affirmative ; and as they
made inquiry respecting heaven, the angelic spirits gave them
the following information : " In heaven there is every variety of
magnificent and splendid objects, and such things as the eye
had never seen ; there are also virgins and young men ; virgins
45

44 CONJUGIAl LOVE
of such beauty that they maybe called personifications of beauty,
and young men of such morality that they may be called per
Bonifications of morality ; moreover the beauty of the virgins and
the morality of the young men correspond to each other, as forms
mutually suited to each other. Hereupon the two novitiates
asked, " Are there in heaven human forms altogether similar to
those in the natural world ?" And it was replied, "They are
altogether similar; nothing is wanting in the male, and nothing
in the female ; in a word, the male is a male, and the female a
female, in all the perfection of form in which they were created :
retire, if you please, and examine if you are deficient in anything,
and whether you are not a complete man as before." Again,
the novitiates said, " We have been told in the world we have
left, that in heaven they are not given in marriage, because they
are angels ; — is there then the love of the sex there ?" And the
angelic spirits replied, "In heaven your love of the sex does not
exist ; but we have the angelic love of the sex, which is chaste,
and devoid all libidinous allurement." Hereupon the novitiates
observed, " If there be a love of the sex devoid of all allurement,
what in such cases is the love of the sex ?" And while they were
thinking about this love they sighed, and said, " Oh, how dry and
insipid is the joy of heaven ! What young man, if this be the
case, can possibly wish for heaven ? Is not such love barren and
devoid of life ?" To this the angelic spirits replied, with a smile,
"The angelic love of the sex, such as exists in heaven, is never
theless full of the inmost delights : it is the most agreeable ex
pansion of all the principles of the mind, and thence of all the
parts of the breast, existing inwardly iu the breast, and sporting
therein as the heart sports with the lungs, giving birth thereby
to respiration, tone of voice, and speech ; so that the intercourse
between the sexes, or between youths and virgins, is an inter
course of essential celestial sweets, which are pure. All novi
tiates, on ascending into heaven, are examined as to the quality
of their chastity, being let into the company of virgins, the
beauties of heaven, who from their tone of voice, their speech,
their face, their eyes, tlieir gesture, and their exhaling sphere,
perceive what is their quality in regard to the love of the sex ;
and if their love be unchaste, they instantly quit them, and
tell their fellow-angels that they have seen satyrs or priapnses.
The new comers also undergo a change, and in the eyes of the
angels appear rough and hairy, and with feet like calves' o>
leopards', and presently they are cast down again, lest by their
lust they should defile the heavenly atmosphere." On receiving
this information, the two novitiates again said, " According to
this, there is no love of the sex in heaven ; for what is a chaste
love of the sex, but a love deprived of the essence of its life?
And must not all the intercourse of youths and virgins, in such
case, consist of dry insipid joys ? We are not stocks and stones,
46

AND ITS CHASTE DELIGHTS. 44
but perceptions and affections of life." To this the angelic spirits
indignantly replied, "You are altogether ignorant what a chaste
love of the sex is ; because as yet you are not chaste. This love
is the very essential delight of the mind, and thence of the heart ;
and not at the same time of the flesh beneath the heart. An
gelic chastity, which is common to each sex, prevents the passage
of that love beyond the enclosure of the heart; but within that
and above it, the morality of a youth is delighted with the beauty
of a virgin in the delights of the chaste love of the sex: which
delights are of too interior a nature, and too abundantly pleasant,
to admit of any description in words. The angels have this love
of the sex, because they have conjugial love only ; which love
cannot exist together with the unchaste love of the sex. Love
truly conjugial is chaste, and has nothing in common with un
chaste love, being confined to one of the sex, and separate from
all others ; for it is a love of the spirit and thence of the body,
and not a love of the body and thence of the spirit ; that is, it
is not a love infesting the spirit." On hearing this, the two
young novitiates rejoiced, and said, " There still exists in heaven
a love of the sex ; what else is conjugial love ?" But the angelic
spirits replied, " Think more profoundly, weigh the matter well
in your minds, and you will perceive, that your love of the sex
is a love extra-conjugial, and quite different from conjugial love ;
the latter being as distinct from the former, as wheat is from
chaff, or rather as the human principle is from the bestial. If
you should ask the females in heaven, ' What is love extra-
conjugial ?' I take upon me to say, their reply will be, ' What
do you mean ? What do you say ? How can yon utter a ques
tion which so wounds .our ears? How can a love that is not
created be implanted in any one ?' If you should then ask them,
' What is love truly conjugial V I know they will reply, ' It is not
the love of the sex, but the love of one of the sex ; and it has no
other ground of existence than this, that when a youth sees a
virgin provided by the Lord, and a virgin sees a youth, they are
each made sensible of a conjugial principle kindling in their
hearts, and perceive that each is the other's, he hers, and she his ;
for love meets love and causes them to know each other, and
instantly conjoins their souls, and afterwards their minds, and
thence enters their bosoms, and after the nuptials penetrates fur
ther, and thus becomes love in its fulness, which grows every day
into conjunction, till they are no longer two, but as it were one.
I know also that they will be ready to affirm in the most solemn
manner, that they are not acquainted with any other love of the
sex ; for they say, ' How can there be a love of the sex, unless
it be tending mutually to meet, and reciprocal, so as to seek an
eternal union, which consists in two tecoming one flesh V " To
this the angelic spirits added, " In heaven they are in total
ignorance what whoredom is ; nor do they know that it exists,
47

44 conjugial love
or that its existence is even possible. The angels feel a chill all
over the body at the idea of unchaste or extra-conjugial love ; and
on the other hand, they feel a genial warmth throughout the
body arising from chaste or conjugial love. With the males^all
the nerves lose their proper tension at the sight of a harlot, and
recover it again at the sight of a wife." The three novitiates,
on hearing this, asked, " Does a similar love exist between mar
ried partners in the heavens as in the earths ?" The two angelic
spirits replied, that it was altogether similar; and as they per
ceived in the novitiates an inclination to know, whether in hea
ven there were similar ultimate delights, they said, that they
were exactly similar, but much more blessed, because angelic
perception and sensation is much more exquisite than human :
" and what," added they, " is the life of that love unless derived
from a flow of vigor? When this vigor fails, must not the love
itself also fail and grow cold ? Is not this vigor the very mea
sure, degree, and basis of that love? It it not its beginning, its
support, and its fulfilment ? It is a universal law, that things
primary exist, subsist, and persist from things ultimate : this is
true also of that love ; therefore unless there were ultimate de
lights, there would be no delights of conjugial love." The novi
tiates then asked, whether from the ultimate delights of that love
in heaven any offspring were produced ; and if not, to what use
did those delights serve? The angelic spirit answered, that
natural offspring were not produced, but spiritual offspring : and
thenovitiates said, " What are spiritual offspring ?" They replied,
" Two conj ugial partners by ultimate delights are more and more
united in the marriage of good and truth, which is the marriage
of love and wisdom ; and love and wisdom are the offspring
produced therefrom : in heaven the husband is wisdom, and the
wife is the love thereof, and both are spiritual ; therefore, no
other than spiritual offspring can be there conceived and born :
hence it is that the angels, after such delights, do not experience
sadness, as some do on earth, but are cheerful ; and this in con
sequence of a continual influx of fresh powers succeeding the
former, which serve for their renovation, and at the same time
illustration : for all who come into heaven, return into their ver
nal youth, and into the vigor of that age, and thus continue to
eternity." The three novitiates, on hearing this, said, " Is it not
written in the Word, that in heaven they are not given in mar
riage, because they are angels ?" To which the angelic spirits
replied, " Look up into heaven and you will receive an answer :"
and they asked, " Why are we to look up into heaven ?" They
said, " Because thence we receive all interpretations of the Word.
The Word is altogether spiritual and the angels being spiritual,
will teach the spiritual understanding of it. They did not wait
long before heaven was opened over their heads, and two angels
appeared in view, and said, " There are nuptials in the heavens,
48

AND ITS CHASTE DELIGHTS. 44, 45
as on eaith ; but only with those in the heavens who are in the
marriage of good and truth; nor are any other angels: therefore
it is spiritual nuptials, which relate to the marriage of good and
truth, that are there understood. These (viz. spiritual nuptials)
take place on earth, but not after departure thence, thus not in
the heavens ; as it is said of the five foolish virgins, who were
also invited to the nuptials, that they could not enter, because
they were not in the marriage of good and truth ; for they had
no oil, but only lamps. Oil signifies good, and lamps truth ;
aud to be given in marriage denotes to enter heaven, where the
marriage of good and truth takes place." The three novitiates
were made glad by this intelligence; and being filled with a de
sire of heaven, and with the hope of heavenly nuptials, they said,
" We will apply ourselves with all diligence to the practice of
morality and a becoming conduct of life, that we may enjoy our
wishes."

ON THE STATE OF MARRIED PARTNERS AFTER DEATH.
45. THAT there are marriages in the heavens, has been
.shewn just above ; it remains now to be considered, whether the
marriage-covenant ratified in the world will remain and be in
force after death, or not. As this is a question not of judgement
but of experience, and as experience herein has been granted me
by consociation with angels and spirits, I will here adduce it ;
but yet so that reason may assent thereto. To have this question
determined, is also an object of the wishes and desires of all
married persons ; for husbands who have loved tlieir wives, in
case they die, are desirous to know whether it be well with them,
and whether they shall ever meet again ; and the same is true of
wives in regard to their husbands. Many married pairs also
wish to know beforehand whether they are to be separated after
death, or to live together : those who have disagreed in their
tempers, wish to know whether they are to be separated ; and
those who have agreed, whether they are to live together. In
formation on this subject then being much wished for, we will
now proceed to give it in the following order: I. The love of the
sex remains with every man (homo) after death, according to its
interior quality ; that is, such as it had been in his interior will
and thought in the world. II. The same is true of conjugial love.
III. Married partners most commonly meet after death, know
each other, again associate and for a time live together : this is
the case in the first state, thus while they are in externals as in
the world. IV. But successively, as they put off their externals,
and enter into their internals, they perceive what hud been the
Quality of their love and inclination for each other, and conse-
4 49

45 — 47 conjugial love
miently whether they can live together or not. V. If they can
live together, they remain married partners ; but if they cannot
they separate ; sometimes the husband from the wife, sometimes
the wife from the husband, and sometimes each from the other.
VI. In this case there is given to the man a suitable wife, and to
the woman a suitable husband. VII. Married partners enjoy
similar communications with each other as in the world, but more
delightful and blessed, yet without prolification ; in the place of
which they experience spiritual prolification, which is that of lave
and wisdom. VIII. This is the case with those who go to heaven ;
but it is otherwise with those who go to hell. We now proceed
to an explanation of these propositions, by which they may be
illustrated and confirmed.
46. I. The love of the sex remains with every man
AFTER DEATH, ACCORDING TO ITS INTERIOR QUALITY; THAT 18,
SUCH AS IT HAD BEEN IN HIS INTERIOR WILL AND THOUGHT IN
the world. Every love follows a man after death, because it
is the esse of his life ; and the ruling love, which is the head of
the rest, remains with him to eternity, and together with it the
subordinate loves. The reason why they remain, is, because love
properly appertains to the spirit of man, and to the body by de
rivation from the spirit ; and a man after death becomes a spirit
and thereby carries his love along with him; as love is the
esse of a man's life, it is evident, that such as a man's life has
been in the world, such is his lot after death. The love of the
sex is the most universal of all loves, being implanted from crea
tion in the very soul of man, from which the essence of the
whole man is derived, and this for the sake of the propagation
if the human race. The reason why this love chiefly remains,
is, because after death a male is a male, and a female a female,
and because there is nothing in the soul, the mind, and the body,
which is not male (or masculine) in the male, and female (or
feminine) in the female ; and these two (the male and female)
are so created, that they have a continual tendency to conjunc
tion, yea, to such a conjunction as to become a one. This ten
dency is the love of the sex, which precedes conjugial love. Now,
since a conjunctive inclination is inscribed on every part and
principle of the male and of the female, it follows, that this
inclination cannot be destroyed and die with the body.
47. The reason why the love of the sex remains such as it
was interiorly in the world, is, because every man has an interna
and an external, which are also called the internal and external
man ; and hence there is an internal and an external will and
thought. A man when he dies, quits his external, and retains
his internal ; for externals properly belong to his body, and in
ternals to his spirit. Now since every man is his own love, and
love resides in the spirit, it follows, that the love of the sex re
mains with him after death, such as it was interiorly with him •
50

AND ITS CHASTE DELIGHTS. 47, 48, 47*
as for example, if the love interiorly had been conjugial and
chaste, it remains such after death ; but if it had been interiorly
adulterous (anti-conjugiai), it remains such also after death. It
is however to be observed that the love of the sex is not the
same with one person as with another ; its differences are infinite:
nevertheless, such as it is in any one's spirit, such it remains.
48. II. Conjugial love in like manner remains such
AS IT HAD BEEN INTERIORLY; THAT IS, SUCH AS IT HAD BEEN
IN THE MAN'S INTERIOR WILL AND THOUHHT IN THE WORLD.
As the love of the sex is one thing, and conjugial love another,
therefore mention is made of each ; and it is said, that the latter
also remains after death such as it has been internally with a
man, during his abode in the world : but as few know the dis
tinction between the love of the sex and conjugial love, therefore,
before we proceed further in the subject of this treatise, it may
be expedient briefly to point it out. The love of the sex is
directed to several, and contracted with several of the sex ; but
conjugial love is directed to only one, and contracted with one
of the sex ; moreover, love directed to and contracted with several
is a natural love ; for it is common to man with beasts and birds,
which are natural : but conjugial love is a spiritual love, and
peculiar and proper to men ; because men were created, aud are
therefore born to become spiritual ; therefore, so far as a man
becomes spiritual, so far he puts off the love of the sex, and
puts on conjugial love. In the beginning of marriage the love
of the sex appears as if conjoined with conjugial love; but iu
the progress of marriage they are separated ; and in this case,
with such as are spiritual, the love of the sex is removed, and
conjugial love is imparted'; but with such as are natural, the
contrary happens. From these observations it is evident, that
the love of tne sex, being directed to and contracted with several
and being in itself natural, yea, animal, is impure and unchaste,
and being vague and indeterminate in its object, is adulterous;
but the case is altogether different with conjugial love. That
conjugial love is spiritual, and truly human, will manifestly
appear from what follows.
47.* Ill Married partners most commonly meet after
DEATH, ENOW EACH OTHER, AGAIN ASSOCIATE, AND FOR A TIME
IIVE TOGETHER : THIS IS THE CASE LN THE FIRST STATE, THUS
WHILE THEY ARE IN EXTERNALS AS LN THE WORLD. There are
two states in which a man (homo) enters after death, an exter
nal and an internal state. He comes first into his external
state, and afterwards into his internal ; and during the external
state, married partners meet each other, (supposing they are
both deceased,) know each other, and if they have lived together
in the world, associate again, and for some time live together;
and while they are in this state they do not know the inclination
cf each to the other, this being concealed in the internals of
51

47*, 48*, CONJUGIAL LOVE
each ; but afterwards, when they come into their internal state
the inclination manifests itself; and if it be in mutual agree
ment and sympathy, they continue to live together a conjugial
life ; but if it be in disagreement and antipathy, their marriage
is dissolved. In case a man had had several wives, he succes
sively joins himself with them, while he is in his external
state; but when he enters into his internal state, in which
he perceives the inclinations of his love, and of what quality
they are, he then either adopts one or leaves them all; for
in the spiritual world, as well as in the natural, it is not
allowable for any Christian to have more than one wife, as it
infests and profanes religion. The case is the same with a
woman that had had several husbands : nevertheless the women
in this case do not join themselves to their husbands ; they only
f resent themselves, and the husbands join them to themselves.
t is to be observed that husbands rarely know their wives, but
that wives well know their husbands, women having an interior
perception of love, and men only an exterior.
48.* IV. But successively, as they put off their ex
ternals AND ENTER INTO THEIR INTERNALS, THEY PERCEIVE
WHAT HAD BEEN THE QUALITY OF THEIR LOVE AND INCLINATION
FOR EACH OTHER, AND CONSEQUENTLY WHETHER THEY CAN LIVE
together or not. There is no occasion to explain this further,
as it follows from what is shewn in the previous section ; suffice
it here to shew how a man (homo) after death puts off his ex
ternals and puts on his internals. Every one after death is first
introduced into the world which is called the world of spirits,
and which is intermediate between heaven and hell ; and in that
.world he is prepared, for heaven if he is good, and for hell if he
is evil. The end or design of this preparation is, that the in
ternal and external may agree together and make a one, and not
disagree and make two : in the natural world they frequently
make two, and only make a one with those who are sincere in
heart. That they make two is evident from the deceitful and
the cunning ; especially from hypocrites, flatterers, dissemblers,
and liars : but in the spiritual world it is not allowable thus to
have a divided mind ; for whoever has been internally wicked
must also be externally wicked ; in like manner, whoever has
been good, must be good in each principle : for every man after
death becomes of such a quality as he had been interiorly, and
not such as he had been exteriorly. For this end, after his
decease, he is let alternately into his external and his internal ;
and every one, while he is in his external, is wise, that is, he
wishes to appear wise, even though he be wicked ; but a wicked
person internally is insane. By those changes he is enabled to
see his follies, and to repent of them : but if he had not repented
in the world, he cannot afterwards ; for he loves his follies, and
wishes to remain in them : therefore he forces his external also
52

AND ITS CHASTE DELIQHT8. 48*  50
to be equally insane ; thus his internal and his external become
a one ; and when this is effected, he is prepared for hell. But it
is otherwise with a good spirit : such a one, as in the world he had
looked unto God and had repented, was more wise in his in
ternal than in his external : in his external also, through the
allurements and vanities of the world, he was sometimes led
astray ; therefore his external is likewise reduced to agreement
with his internal, which, as was said, is wise ; and when this is
effected he is prepared for heaven. From these considerations it
may plainly appear, how the case is in regard to putting off the
external and putting on the internal after death.
49. V. If they can live together, they remain mar
ried PARTNERS ; BUT IF THEY CANNOT, THEY SEPARATE ; SOME
TIMES THE HUSBAND FBOM THE WDJE, SOMETIMES THE WIFE
FROM THE HUSBAND, AND SOMETIMES EACH FROM THE OTHER.
The reason why separations take place after death is, because
the conjunctions which are made on earth are seldom made
from any internal perception of love, but from an external
perception, which hides the internal. The external perception
of love originates in such things as regard the love of the world
and of the body. Wealth and large possessions are peculiarly
the objects of worldly love, while dignities and honors are those
of the love of the body: besides these objects, there are also
various enticing allurements, such as beauty and an external
polish of manners, and sometimes even an unchasteness of cha
racter. Moreover, matrimonial engagements are frequently
contracted within the particular district, city, or village, in
which the parties were born, and where they live ; in which
case the choice is confined and limited to families that are
known, and to such as are in similar circumstances in life : hence
matrimonial connections made in the world are for the most
part external, and not at the same time internal ; when yet it is
the internal conjunction, or the conjunction of souls, which con
stitutes a real marriage ; and this conjunction is not perceivable
until the man puts off the external and puts on the internal; as
is the case after death. This then is the reason why separations
take place, and afterwards new conjunctions are formed with
such as are of a similar nature and disposition; unless these
conjunctions have been provided on earth, as happens with
those who from an early age have loved, have desired, and have
asked of the Lord an honorable and lovely connection with one
of the sex, shunning and abominating the impulses of a loose
and wandering lust.
50. VI. In this case there is given to the man a suit
able WIFE, AND TO THE WOMAN A SUITABLE HUSBAND. The rea
son of this is, because no married partners can be received into
heaven, so as to remain there, but such as have been interiorly 53

50, 51 CONJUGIAL LOVE
united, or as are capable of being so united ; for in heaven two
married partners are not called two, but one angel ; this is un
derstood by the Lord's words " They are no longer two, but one
flesh." The reason why no other married partners are there re
ceived is, because in heaven no others can live together in one
house, and in one chamber and bed ; for all in the heavens are
associated according to the affinities and relationships of love,
and have their habitations accordingly. In the spiritual world
there are not spaces, but the appearance of spaces ; and these
appearances are according to the states of life of the inhabitants,
which are according to their states of love ; therefore in that
world no one can dwell but in his own house, which is provided
for him and assigned to him according to the quality of his love :
if he dwells in any other, he is straitened and pained in his
breast and breathing ; and it is impossible for two to dwell to
gether in the same house unless they are likenesses ; neither can
married partners so dwell together, unless they are mutual incli
nations ; if they are external inclinations, and not at the same
time internal, the very house or place itself separates, and rejects
and expels them. This is the reason why for those who after
preparation are introduced into heaven, there is provided a mar
riage with a consort whose soul inclines to mutual union with
the soul of another, so that they no longer wish to be two lives,
but one. This is the reason why after separation. there is given
to the man a suitable wife and to the woman in like manner a
suitable husband.
51. VII. Married pairs enjoy similar communications
WITH EACH OTHER AS IN THE WORLD, BUT MORE DELIGHTFUL
AND BLESSED, YET WITHOUT PROLIFICATION J IN THE PLACE OF
WHICH THEY EXPERIENCE SPIRITUAL PROLIFICATION, WHICH IS
that of love and wisdom. The reason why married pairs
enjoy similar communications as in the world, is, because after
death a male is a male, and a female a female, and there is im
planted in each at creation an inclination to conjunction; and
this inclination with man is the inclination of his spirit and thence
of his body ; therefore after death, when a man becomes a spirit,
the same mutual inclination remains, and this cannot exist with
out similar communications ; for after death a man is a man as
before ; neither is there any thing wanting either in the male or
in the female : as to form they are like themselves, and also as to
affections and thoughts ; and what must be the necessary conse
quence, bnt that they must enjoy like communications'? And
as conjugial love is chaste, pure, and holy, therefore their coin
munications are ample and complete ; but on this subject see
what was said in the memorable relation, n. 44. The reason
why such communications are more delightful and blessed than
in the world, is, because conjugial love, as it is the love of the
54

AND ITS CHASTE DELIGHTS. 51 — 54
spirit, becomes interior and purer, and thereby more perceiv
able ; and every delight increases according to perception, and
to such a degree that its blessedness is discernible in its delight.
52. The reason why marriages in the heavens are without
prolification, and that in place thereof there is experienced spi
ritual prolification, which is that of love and wisdom, is, because
with the inhabitants of the spiritual world, the third principle —
the natural, is wanting ; and it is this which contains the spirit
ual principles : and these without that which contains them have
no consistence, like the productions of the natural world : more
over spiritual principles, considered in themselves, have relation
to love and wisdom ; therefore love and wisdom are the births
produced from marriages in the heavens. These are called births,
because conjugial love perfects an angel, uniting him with his
consort, in consequence whereof he becomes more and more a
man (homo) ; for, as was said above, two married partners in
heaven are not two but one angel ; wherefore by conjugial unition
they fill themselves with the human principle, which consists in
desiring to grow wise, and in loving whatever relates to wisdom.
53. Vlli. This is the case with those who go to hea
ven ; BUT IT IS OTHERWISE WITH THOSE WHO GO TO HELL.
That after death a suitable wife is given to a husband, and a
suitable husband to a wife, and that they enjoy delightful and
blessed communications, but without prolification, except of a
spiritual kind, is to be understood of those who are received into
heaven and become angels ; because such are spiritual, and
marriages in themselves are spiritual and thence holy : but with
respect to those who go to hell, they are all natural ; and mar
riages merely natural are not marriages, but conjunctions which
originate in unchaste lust. The nature and quality of such con
junctions will be shewn in the following pages, when we come to
treat of the chaste and the unchaste principles, and further when
we come to treat of adulterous love.
54. To what has been above related concerning the state of
married partners after death, it may be expedient to add the
following circumstances. I. That all those married partners
who are merely natural, are separated after death ; because with
them the love of marriage grows cold, and the love of adultery
grows warm : nevertheless after separation, they sometimes asso
ciate as married partners with others ; but after a short time they
withdraw from each other : and this in many cases is done
repeatedly ; till at length the man is made over to some harlot
and the woman to some adulterer ; which is effected in an infer
nal prison : concerning which prison, see the Apocalypse Re
vealed, n. 153, § x., where promiscuous whoredom is forbidden
each party under certain pains and penalties. H. Married part
ners, of whom one is spiritual and the other natural, are also
separated after death ; and to the spiritual is given a suitable 55

84, 55 CONJUGIAL LOVE
married partner : whereas the natural one is sent to the resorts
of the lascivious among his like. III. But those, who in the
world have lived a single life, and have altogether alienated their
minds from marriage, in case they be spiritual, remain single ;
but if natural, they become whoremongers. It is otherwise with
those, who in their single state have desired marriage, and espe
cially if they have solicited it without success ; for such, if they
are spiritual, blessed marriages are provided, but not until they
come into heaven. IV. Those who in the world have been shut
tip in monasteries, both men and womei";. at the conclusion of
the monastic life, which continues some time after death, are let
loose and discharged, and enjoy the free indulgence of their
desires, whether they are disposed to live in a married state or
not : if they are disposed to live in a married state, this is granted
them ; but if otherwise, they are conveyed to those who live in
celibacy on the side of heaven ; such, however, as have indulged
the fires of prohibited lust, are cast down. V. The reason why
those who live in celibacy are on the side of heaven, is, because
the sphere of perpetual celibacy infests the sphere of conjugial
love, which is the very essential sphere of heaven ; and the rea
son why the sphere of conjugial love is the very essential sphere
of heaven, is, because it descends from the heavenly marriage
of the Lord and the church.
*****
55. To the above, I shall add two memorable relations:
the first is this. On a certain time I heard from heaven the
sweetest melody, arising from a song that was sung by wives
and virgins in heaven. The sweetness of their singing was like
the affection of some kind of love flowing forth harmoniously.
Heavenly songs are in reality sonorous affections, or affections
expressed and modified by sounds ; for as the thoughts are
expressed by speech, so the affections are expressed by songs ;
and from the measure and flow of the modulation, the angels
perceive the object of the affection. On this occasion there were
many spirits about me ; and some of them informed me that
they heard this delightful melody, and that it was the melody of
some lovely affection, the object of which they did not know :
they therefore made various conjectures about it, but in vain.
Some conjectured that the singing expressed the affection of a
bridegroom and bride when they sign the marriage-articles ; some
that it expressed the affection of a bridegroom and a bride at the
solemnizing of the nuptials; and some that it expressed the pri
mitive love of a husband and a wife. But at that instant there
appeared in the midst of them an angel from heaven, who said,
that they were singing the chaste love of the sex. Hereupon
some of the bystanders asked, " What is the chaste love of the
sex?" And the angel answered, " It is the love which a man
bears towards a beautiful and elegant virgin or wife, free from

AND ITS CHASTE DELIGHTS. 55
every lascivious idea, and the same love experienced by a virgin
or a wife towards a man." As he said this, he disappeared. The
smging continued ; and as the bystanders then knew the subject
of the affection which it expressed, they heard it very variously,
every one according to the state of his love. Those who looked
upon women chastely, heard it as a song of symphony and sweet
ness ; those who looked upon them unchastely, heard it as a
discordant and mournful song ; and those who looked upon them
disdainfully, heard it as a song that was harsh and grating. At
that instant the place on which they stood was suddenly changed
into a theatre, and a voice was heard, saying, " Investigate
this love :" and immediately spirits from various societies pre
sented themselves, and in the midst of them some angels in
white. The latter then said, " We in this spiritual world have
inquired into every species of love, not only into the love which
a man has for a man, and a woman for a woman ; and into the
reciprocal love of a husband and a wife ; but also into the love
which a man has for woman, and which a woman has for men ;
and we have been permitted to pass through societies and exa
mine them, and we have never yet found the common love of
the sex chaste, except with those who from true conjugial love
are in continual potency, and these are in the highest heavens.
We have also been permitted to perceive the influx of this love
into the affections of our hearts, and have been made sensible
that it surpasses in sweetness every other love, except the love
of two conjugial partners whose hearts are as one : but we have
besought you to investigate this love, because it is new and
unknown to you ; and since it is essential pleasantness, we in
heaven call it heavenly sweetness." They then began the inves
tigation ; and those spoke first who were unable to think chastely
of marriages. They said, "What man when he beholds a beau
tiful and lovely virgin or wife, can so correct or purify the ideas
of his thought from concupiscence, as to love the beauty and yet
have no inclination to taste it, if it be allowable? Who can
convert concupiscence, which is innate in every man, into such
chastity, thus into somewhat not itself, and yet love ? Can the
love of the sex, when it enters by the eyes into the thoughts,
stop at the face of a woman ? Does it not descend instantly. into
the breast, and beyond it? The angels talk idly in saying that
this love is chaste, and yet is the sweetest of all loves, and that
it can only exist with husbands who are in true conjugial love,
and thence in an extreme degree of potency with their wives.
Do such husbands possess any peculiar power more than other
men, when they see a beautiful woman, of keeping the ideas of
their thought in a state of elevation, and as it were of suspend
ing them, so that they cannot descend and proceed to what con
stitutes that love ?" The argument was next taken up by those
who were in cold and in heat ; in cold towards their wives, and

55 CON.TUGIAL LOVE
in heat towards the sex; and they said, "What is the chast«
love of the sex ? Is it not a contradiction in terms to talk of
such a love ? If chastity be predicated of the love of the sex, is
not this destroying the very thing of which it is predicated?
How can the chaste love of the sex be the sweetest of all loves,
when chastity deprives it of its sweetness? You all know where
the sweetness of that love resides ; when therefore the idea con
nected therewith is banished from the mind, where and whence
is the sweetness ?" At that instant certain spirits interrupted
them, and said, "We have been in company with the most
beautiful females and have had no last; therefore we know what
the chaste love of the sex is." But their companions, who were
acquainted with their iasciviousness, replied, " You were at those
times in a state of loathing towards the sex, arising from im
potence ; and this is not the chaste love of the sex, but the ulti
mate of unchaste love." On hearing what had been said, the
angels were indignant and requested those who stood on the
right, or to the south, to deliver their sentiments. They said,
"There is a love of one man to another, and also of one woman
to another ; and there is a love of a man to a woman, and of a
woman to a man ; and these three pairs of loves totally differ
from each other. The love of one man to another is as the love
of understanding and understanding ; for the man was created
and consequently born to become understanding : the love of one
woman to another is as the love of affection and affection of the
understanding of men ; for the woman was created and born to
become a love of the understanding of a man. These loves, viz.,
of one man to another, and of one woman to another, do not
enter deeply into the bosom, bnt remain without, and only touch
each other; thus they do not interiorly conjoin the two parties:
wherefore also two men, by their mutual reasonings, sometimes
engage in combat together like two wrestlers ; and two women,
by their mutual concupiscences, are at war with each other like
two prize-fighters. But the love of a man and a woman is the
love of the understanding and of, its affection ; and this love
enters deeply and effects conjunction, which is that love; but
the conjunction of minds, and not at the same time of bodies, or
the endeavour towards that conjunction alone, is spiritual love,
and consequently chaste love ; and this love exists only with those
who are in true conjugial love, and thence in an eminent degree
of potency ; because such, from their chastity, do not admit an
influx of love from the body of any other woman than of their
own wives ; and as they are in an extreme degree of potency,
they cannot do otherwise than love the sex, and at the same
time hold in aversion whatever is unchaste. Hence they are
principled in a chaste love of the sex, which, considered in itself,
is interior spiritual friendship, deriving its sweetness from an
eminent degree of potency, but still being chaste. This eminent
58

AND ITS CHASTE DELIGHTS. 55, 56
degree of jotency ihey possess in consequence of a total renun
ciation of whoredom ; and as each loves his own wife alone, the
potency is chaste. Now, since this love with such partakes not
of the flesh, but only of the spirit, therefore it is chaste ; and as
the beauty of the woman, from innate inclination, enters at the
same time into the mind, therefore the love is sweet." Or:
heaziing this, many of the bystanders put their hands to their
ears, saying, "What has been said offends our ears; and what
you have spoken is of no account with us." These spirits were
unchaste. Then again was heard the singing from heaven, and
sweeter now than before; but to the unchaste it was so grating
and discordant that they hurried out of the theatre aud fled,
leaving behind them only the few who from wisdom loved con
jugial chastity.
56. The second memorable relation. As I was con
versing with angels some time ago in the spiritual world, I was
inspired with a desire, attended with a pleasing satisfaction, to
6ee the temple of wisdom, which I had seen once before ; and
accordingly I asked them the way to it. They said, " Follow
the light and you will find it." I said, "What* do you mean
by following the light?" They replied, "Our light grows
brighter and brighter as we approach that temple ; wherefore,
follow the light according to the increase of its brightness ; for
our light proceeds from the Lord as a sun, and thence considered
in itself is wisdom." I immediately directed my course, in
company with two angels, according to the increase of the
brightness of the light, and ascending by a steep path to the
summit of a hill in the southern quarter. There we found a
magnificent gate, which the keeper, on' seeing the angels with
me, opened ; and lo ! we saw an avenue of palm-trees and laurels,
according to which we directed our course. It was a winding
avenue, and terminatad in a garden, in the middle of which was
the temple of wisdom. On arriving there, and looking about
me, I saw several small sacred buildings, resembling the temple,
inhabited by the wise. We went towards one of them, and
coming to the door accosted the person who dwelt there, and
told him the occasion and manner of our coming. He said,
"You are welcome; enter and be seated, and we will improve
our acquaintance by discourses respecting wisdom." I viewed
the building within, and observed that it was divided into two,
and still was but one ; it was divided into two by a transparent
wall ; but it appeared as one from its translucence, which was
like that of *he purest crystal. I inquired the reason of this 3
He said, " I am not alone ; my wife is with me, and we are two ;
yet still we are not two, but one flesh." But I replied, "I
know that you are a wise one; and what has a wise one or a
wisdom to do with a woman?" Hereupon our host, becoming 59

56 CONJUGIAL LOVE
somewhat indignant, changed countenance, and beckcned witJ
his hand, and lol instantly other wise ones presented themselves
from the neighboring buildings, to whom he said humorously,
•' Our stranger here asks, ' What has a wise one or a wisdom to
do with a woman ?' " At this they smiled and said, " What i3
a wise one or a wisdom without a woman, or without love, a wife
being the love of a wise man's wisdom ?" Our host then said,
•' Let us now endeavor to improve our acquaintance by some
discourse respecting wisdom ; and let it be concerning causes,
and at present concerning the cause of beauty in the female sex."
Then they spoke in order ; and the first assigned as a cause, that
women were created by the Lord's affections of the wisdom of
men, and the affection of wisdom is essential beauty. A second
said, that the woman was created by the Lord through the
wisdom of the man, because from the man ; and that hence she
is a form of wisdom inspired with love-affection; and since
love-affection is essential life, a female is the life of wisdom,
whereas a male is wisdom ; and the life of wisdom is essential
beauty. A third said, that women have a perception of the
delights of conjugial love ; and as their whole body is an organ
of that perception, it must needs be that the habitation of the
delights of conjugial love, with its perception, be beauty. A
fourth assigned this cause ; that the Lord took away from the
man beauty7 and elegance of life, and transferred it to the
woman ; and that hence the man, unless he be re-united with
his beauty and elegance in the woman, is stern, austere, j'oyless,
and unlovely ; so one man is wise only for himself, and another
is foolish : whereas, when a man is united with his beauty and
elegance of life in a wife, he becomes engaging, pleasant, actfve,
and lovely, and thereby wise. A fifth said, that women were
created beauties, not for the sake of themselves, but far the sake
of the men ; that men, who of themselves are ha-rd, might be
made soft: that their minds, of themselves grave a-nd seveio,
might become gentle and cheerful ; and that their hearts, of
themselves colJ, inight be made warm ; which effects take place
when they become one flesh with their wives. A sixth assigned
as a cause, that the universe was treated by the Lord a most
perfect work ; but that nothing was created in it more perfect
than a beautiful and elegant woman, in order that man may
give thanks to the Lord for his bounty herein, and may repay
it by the reception of wisdom from him. These and many other
similar observations having been made,, the wife of our host
appeared beyond the crystal wall, and said to her husband,
" Speak if you please ;" and then when he spoke, the life of
wisdom from the wife was perceived in his discourse ; for in the
tone of his speech was her love : thus experience testified to the
truth. After this we took a view of the temple of wisdom, and
60

AND ITS CHA8TE DELIGHTS. 56, 57
also of the paradisiacal scenes which encompassed it, and being
thereby filled with joy, we departed, and passed through the
avenue to the gate, and descended by the way we had ascended.

ON LOVE TRULY CONJUGIAL.

57. There are infinite varieties of conjugial love, it being
in no two persons exactly similar. It appears indeed as if it
were similar with many ; but this appearance arises from corpo
real judgement, which, being gross and dull, is little qualified to
discern aright respecting it. By corporeal judgement we mean
the judgement of the mind from the evidence of the external
senses ; but to those whose eyes are opened to see from the
judgment of the spirit, the differences are manifest; and more
distinctly to those who are enabled to elevate the sight arising
from such judgement to a higher degree, which is effected by
withdrawing it from the senses, and exalting it into a superior
light; these can at length confirm themselves in their understand
ing, and thereby see that conjugial love is never exactly similar
in any two persons. Nevertheless no one can see the infinite
varieties of this love iu any light of the understanding however
elevated, unless he first know what is the nature and quality of
that love iu its very essence and integrity, thus what was its
nature and quality when, together with life, it was implanted in
man from God. Unless this its state, which was most perfect,
be known, it is in vain to attempt the discovery of its differences
by any investigation ; for there is no other fixed point, from
which as a first principle those differences may be deduced, and
to which as the focus of their direction they may be referred,
and thus may appear truly and without fallacy. This is the
reason why we here undertake to describe that love in its essence ;
and as it was in this essence when, together with life from God,
it was infused into man, we undertake to describe it such as it
was in its primeval state; aud as in this state it was truly
conjugial, therefore we have entitled this section, On love
truly conjugial. The description of it shall be given in the
following order : I. There exists a love truly conjugial, which at
this day is so rare that it is not known what is its quality, and
scarcely that it exists. II. This love originates in the marriage
of good and truth. III. There is a correspondence of this love
with the marriage of the Lord and the church. IV. This love
from its origin and correspondence, is celestial, spiritual, holy,
pure, and clean, above every other love imparted by the Lord
to the angels of heaven and the men of the church. V. It
is also the foundation love of all celestial arid spiritual loves, ana
61

57  59 CONJUGIAL LOVE
thence of all natural loves. VI. Into this love are collected all
joys and- delights from first to last. VII. None however come
into this love, and can be in it, but those who approach the Lord,
and love the truths of the church and practise its goods.
VIII. This love was the love of loves with the ancients, who
lived in the golden, silver, and copper ages ; but afterwards it
successively departed. We now proceed to the explanation of
each article.
58. I. There exists a love truly conjugial, which at
THIS DAY IS SO RARE THAT IS NOT KNOWN WHAT IS ITS
quality, and scarcely that it exists. That there exists
such conjugial love as is described in the following pages, may
indeed be acknowledged from the first state of that love, when it
insinuates itself, and enters into the hearts of a youth and a
virgin ; thus from its influence on those who begin to love one
alone of the sex, and to desire to be joined therewith in marriage ;
and still more at the time of courtship and the interval which
precedes the marriage-ceremony ; and lastly during the marriage-
ceremony and some days after it. At such times who does not
acknowledge and consent to the following positions ; that this
love is the foundation of all loves, and also that into it are col
lected all joys and delights from first to last ? And who does
not know that, after this season of pleasure, the satisfactions
thereof successively pass away and depart, till at length they are
scarcely sensible ? In the latter case, if it be said as before,
that this love is the foundation of all loves, and that into it are
collected all joys and delights, the positions are neither agreed to
nor acknowledged, and possibly it is asserted that they are non-
Bense or incomprehensible mysteries. From these considerations
it is evident, that primitive marriage love bears a resemblance to
love truly conjugial, and presents it to view in a certain image.
The reason of which is, because then the love of the sex, which
is unchaste, is put away, and in its place the love of one of the
sex, which is truly conjugial and chaste, remains implanted: in
this case, who does not regard other women with indifference,
and the one to whom he is united with love and affection ?
59. The reason why love truly conjugial is notwithstanding
so rare, that its quality is not known, and scarcely its existence,
js, because the state of pleasurable gratifications before and at
the time of marriage, is afterwards changed into a state of indif
ference arising from an insensibility to such gratifications. The
causes of this change of state are too numerous to be here ad
duced; but they shall be adduced in a future part of this work,
vrhen we come to explain in their order the causes of coldnesses.
separations, and divorces; from which it will be seen, that with
the generality at this day this image of conjugial love is so far
abolished, and with the image the knowledge thereof, that its
quality and even its existence are scarcely known. It is well
62

AND ITS CHASTE DELIGHTS. 59, 6C
known, that every man by birth is merely corporeal, and that
from corporeal he becomes natural more and more interiorly,
and thus rational, and at length spiritual. The reason why this
is effected progressively is, because the corporeal principle is like
ground, wherein things natural, rational," and spiritual are im
planted in their order ; thus a man becomes more and more a
man. The case is nearly similar when he enters into marriage ;
on this occasion a man becomes a more complete man, because
he is joined with a consort, with whom he acts as one man : but
this, in the first state spoken of above, is effected only in a sort
of image : in like manner he then commences from what is cor
poreal, and proceeds to what is natural as to conjugial life, and
thereby to a conjunction into a one. Those who, in this case, love
corporeal natural things, and rational things only as grounded
therein, cannot be conjoined to a consort as into a one, except
as to those externals : and when those externals fail, coid takes
possession of the internals ; in consequence whereof the delights
of that love are dispersed and driven away, as from the mind so
from the body, and afterwards as from the body so from the
mind ; and this until there is nothing left of the remembrance of
the primeval state of their marriage, consequently no knowledge
respecting it. Now since this is the case with the generality of
persons at this day, it is evident that love truly conjugial is not
known as to its quality, and scarcely as to its existence. It is
otherwise with those who are spiritual. With them the first
state is an initiation into lasting satisfactions, which advance in
degree, in proportion as the spiritual rational principle of the
mind, and thence the natural sensual principle of the body, in
each party, conjoin and unite themselves with the same prin
ciples in the other party ; but such instances are rare.
60. II. This love originates in the marriage of good
and truth. That all things in the universe have relation to
good and truth, is acknowledged by every intelligent man, be
cause it is a universal truth ; that likewise in every thing in the
universe good is conjoined with truth, and truth with good, can
not but be acknowledged, because this also is a universal truth,
which agrees with the former. The reason why all things in the
universe have relation to good and truth, and why good is con
joined with truth, and truth with good, is, because each proceeds
from the Lord, and they proceed from him as a one. The two
things which proceed from the Lord, are love and wisdom, be
cause these are himself, thus from himself; and all things relating
to love are called good, or goods, and all things relating to wis
dom are called true, or truths ; and as these two proceed from
him as the creator, it follows that they are in the things created.
This may be illustrated by heat and light which proceed from the
sun : from them all things appertaining to the earth are derived,
which germinate according to their presence and conjunction; 63

60 — 63 conjugial love
and natural heat corresponds to spiritual heat, which is love, as
natural light corresponds to spiritual light, which is wisdom.
61. That coDJugial love proceeds from the marriage of good
and truth, will be shewn in the following section or paragraph :
t is mentioned here only with a view of shewing that this love is
celestial, spiritual, and holy, because it is from a celestial, spi
ritual, and holy origin. In order to see that the origin of
conjugial love is from the marriage of good and truth, it may
be expedient in this place briefly to premise somewhat on the
subject. It was said just above, that in every created thing
there exists a conjunction of good and truth; and there is no
conjunction unless it be reciprocal ; for conjunction on one part,
and not on the other in its turn, is dissolved of itself. Now as
there is a conjunction of good and truth, and this is reciprocal,
it follows that there is a truth of good, or truth grounded in
good, and that there is a good of truth, or good grounded in
truth; that the truth of good, or truth grounded in good, is in
the male, and that it is the very essential male (or masculine)
principle, and that the good of truth, or good grounded in truth,
is in the female, and that it is the very essential female (or femi
nine) principle ; also that there is a conjugial union between those
two, will be seen in the following section : it is here only men
tioned in order to give some preliminary idea on the subject.
62. III. There is a correspondence of this love with
THE MARRIAGE OF THE LORD AND THE CHURCH; that is, that as
the Lord loves the church, and is desirous that the church should
love him, so a husband and a wife mutually love each other.
That there is a correspondence herein, is well known in the
Christian world : but the nature of that correspondence as yet is
not known ; therefore we will explain it presently in a particular
paragraph. It is here mentioned in order to shew that conjugial
love is celestial, spiritual, and holy, because it corresponds to the
celestial, spiritual, and holy marriage of the Lord and the church.
This correspondence also follows as a consequence of conjugial
love's originating in the marriage of good and truth, spoken of
in the preceding article ; because the marriage of good and truth
constitutes the church with man: for the marriage of good and
truth is the same as the marriage of charity and faith ; since
good relates to charity, and truth to faith. That this marriage
constitutes the church must at once be acknowledged, because
it is a universal truth ; and every universal truth is acknowledged
as soon as it is heard, in consequence of the Lord's influx and at
the same time of the confirmation of heaven. Now since the
church is the Lord's, because it is from him, and since conju
gial love corresponds to the marriage of the Lord aud the church,
it follows that this love is from the Lord.
63. But in what manner the church from the Lord is formed
with two married partners, and how conjugial love is formed
64

AND ITS CHASTE DELIGHl'S. 63  65
thereby, shall be illustrated in the paragraph spoken of above :
we will at present only observe, that the church from the Lord
is formed in the husband, and through the husband in the wife ;
and that when it is formed in each, it is a full church ; for in
1his case is effected a full conjunction of good and truth ; and the
conjunction of good and truth constitutes the church. That the
uniting inclination, which is conjugial love, is in a similar degree
with the conjunction of good and truth, which is the church, will
be proved by convincing arguments in what follows in the series.
64. IV. This love, from its origin and correspondence,
IS CELESTIAL, SPIRITUAL, HOLY, PURE, AND CLEAN, ABOVE EVERY
OTHER LOVE IMPARTED BY THE LORD TO THE ANGELS OF HEAVEN
and the men of the church. That such is the nature and
quality of conjugial love from its origin, which is the marriage of
good and truth, was briefly shewn above; but the subject was
then barely touched upon : in like manner that such is the
nature and quality of that, love, from its correspondence* with the
marriage of the Lord and the church. These two marriages,
from which conjugial love, as a slip or shoot, descends, are essen
tially holy , therefore if it be received from its author, the Lord,
holiness from him follows of consequence, which continually
cleanses and purifies it : in this case, if there be in the man s
will a desire and tendency to it, this love becomes daily and con
tinually cleaner and purer. Conjugial love is called celestial and
spiritual because it is with the angels of heaven ; celestial, as
with the angels of the highest heaven, these being called celes
tial angels ; and spiritual, as with the angels beneath that hea
ven, these being called spiritual angels. Those angels are so
called, because the celestial are loves, and thence wisdoms, and
the spiritual are wisdoms and thence loves ; similar thereto is
their conjugial principle. Now as conjugial love is with the
angels of both the superior and the inferior heavens, as was also
shewn in the first paragraph concerning marriages in heaven, it
is manifest that it is holy and pure. The reason why this love
in its essence, considered in regard to its origin, is holy and
pure above every other love with angels and men, is, because it is
as it were the head of the other loves : concerning its excellence
something shall be said in the following article.
65. V. It is also the foundation love of all celestial
^ND SPIRITUAL LOVES, AND THENCE OF ALL NATURAL LOVES. The
reason why conjugial love considered in its essence is the founda
tion love of all the loves of heaven and the church, is, because it
originates in the marriage of good and truth, and from this mar
riage proceed all the loves which constitute heaven and the
church with man : the good of this marriage constitutes love, and
its truth constitutes wisdom ; and when love draws near to wis
dom, or joins itself therewith, then love becomes love ; and when
5 65

65  67 CONJUGIAL LOVE
wisdom in its turn draws near to love, and joins itself therewith,
then wisdom becomes wisdom. Love truly conjugial is the con
junction of love and wisdom. Two married partners, between oi
in whom this love subsists, are an image and form of it : all like
wise in the heavens, where faces are the genuine types of the
affections of every one's love, are likenesses of it ; for, as was
shewn above, it pervades them in the whole and in every part
Now as two married partners are an image and form of this love,
It follows that every love which proceeds from the form of essen
tial love itself, is a resemblance thereof ; therefore if conjugial
love be celestial and spiritual, the loves proceeding from it are
also celestial and spiritual. Conjugial love therefore is as a
parent, and all other loves are as the offspring. Hence it is,
that from the marriages of the angels in the heavens are pro
duced spiritual offspring, which are those of love and wisdom,
or of good and truth ; concerning which production, see above,
n. 51, 52.
66. The same is evident from man's having been created for
this love, and from his formation afterwards by means of it.
The male was created to become wisdom grounded in the love oi
growing wise, and the female was created to become the love of
the male grounded in his wisdom, and consequently was formed
according thereto ; from which consideration it is manifest, that
two married partners are the very forms and images of the
marriage of love and wisdom, or of good and truth. It is well
to be observed, that there is not any good or truth which is not
in a substance as in its subject : there are no abstract goods and
truths ; for, having no abode or habitation, they no where exist,
neither can they appear as airy unfixed principles ; therefore in
such case they are mere entities, concerning which reason seems
to itself to think abstractedly; but still it cannot conceive of
them except as annexed to subjects : for every human idea, how
ever elevated, is substantial, that is, affixed to substances. It is
moreover to be observed, that there is no substance without a
form ; an unformed substance not being any thing, because
nothing can be predicated of it ; and a subject without predicates
is also an entity which has no existence in reason. These philo
sophical considerations are adduced in order to shew still more
clearly, that two married partners who are principled in love
truly conjugial, are actually forms of the marriage of good and
truth, or of love and wisdom.
67. Since natural loves flow from spiritual, and spiritual
from celestial, therefore it is said that conjugial love is the foun
dation love of all celestial and spiritual loves, and thence of all
natural loves. Natural loves relate to the loves of self and of the
world ; spiritual loves to love towards the neighbour ; and celestial
loves to love to the Lord ; and such as are the relations of the
66

AND ITS CHASTE DELIGHTS 67  691
loves, it is evident in what order they follow and are present with
man. When they are in this order, then the jatural loves live
from the spiritual, and the spiritual from the celestial, and all
in this order from the Lord, in whom they originate.
68. VI. Into this love are collected at.t. joys and
delights from first to last. All delights whatever, of which
a man (homo) has any perception, are delights of his love ; the
love rhanifesting itself, yea, existing and living thereby. It is
well known that the delights are exalted in proportion as the love
is exalted, and also in proportion as the incident affections touch
the ruling love more nearly. Now as conjugial love is the foun
dation love of all good loves, and as it is inscribed on all the
parts and principles of man, even the most particular, as was
shewn above, it follows that its delights exceed the delights of all
other loves, and also that it gives delight to the other loves,
according to its presence and conjunction with them ; for it
expands the inmost principles of the mind, and at the same time
the inmost principles of the body, as the delicious current of its
fountain flows through and opens them. The reason why all
delights from first to last are collected into this love, is on
account of the superior excellence of its use, which is the pro
pagation of the human race, and thence of the angelic heaven ;
and as this use was the chief end of creation, it follows that all
the beatitudes, satisfactions, delights, pleasantnesses, and plea
sures, which the Lord the Creator could possibly confer upon
man, are collected into this his love. That delights follow use,
and are also communicated to man according to the love thereof,
i's manifest from the delights of the five senses, seeing, hearing,
smelling, taste, and touch : each of these has its delights with
variations according to the specific uses of each ; what then must
be the delight annexed to the sense of conjugial love, the use of
which comprehends all other uses ?
69. I am aware that few will acknowledge that all joys and
delights from first to last are collected into conjugial love ;
because love truly conjugial, into which they are collected, is at
this day so rare that its quality is not known, and scarcely its
existence, agreeably to what was explained and confirmed above,
n. 58, 59v; for such joys and delights exist only in genuine con-
iugial love ; and as this is so rare on earth, it is impossible to
describe its super-eminent felicities any otherwise than from the
mouth of angels, because they are principled in it. They have
declared, that the inmost delights of this love, which are delights
of the soul, into which the conjugial principle of love and wis
dom, br of good and truth from the Lord, first flows, are im
perceptible and thence ineffable, because they are the delights oi
peace and innocence conjointly ; but that in their descent they
become more and more perceptible ; in the superior principles of
the mind as beatitudes, in the inferior as satisfactions, in the
67

69  71 CONJUGIiL LOVE
breast as delights thence derived; and that from the breast they
diffuse themselves into every part of the body, and at length
unite themselves in ultimates and become the delight of delights.
Moreover the angels have related wonderful things respecting
these delights ; adding further, that their varieties in the souls
of conjugial pairs, and from tlieir souls in their minds, and
from their minds in tlieir breasts, are infinite and also eternal ;
that they are exalted according to the prevalence of wisdom
with the husband ; and this, because they live to eternity in the
bloom of their age, and because they know no greater blessed
ness than to grow wiser and wiser. But a fuller account of these
delights, as given by the angels, may be seen in the memorable
relations, especially in those added to some of the following
chapters. 70. VII. None however come into this love, and can
remain in it, but those who approach the Lord, and love
the truths of the church and practise its goods. The rea
son why none come into that love but those who approach the
Lord, is, because monogamical marriages, which are of one hus
band with one wife, correspond to the marriage of the Lord and
the church, and because such marriages originate in the mar
riage of good and truth ; on which subject, see above, n. 60 and
62. That from this origin and correspondence it follows, that
love truly conjugial is from the Lord, and exists only with those
who come directly to him, cannot be fully confirmed unless these
two arcana be specifically treated of, as shall be done in the
chapters which immediately follow ; one of which will treat on
the origin of conjugial love as derived from the marriage of good
and truth, and the other on the marriage of the Lord and the
church, and on its correspondence. That it hence follows, that
conjugial love with man (homo) is according to the state of the
church with him, will also be seen in those chapters.
71. The reason why none can be principled in love truly con
jugial but those who receive it from the Lord, that is, who come
directly to him, and by derivation from him live the life of the
church, is, because this love, considered in its origin and corre
spondence, is celestial, spiritual, holy, pure, and clean, above
every love implanted in the angels of heaven and the uien of the
church ; as was shewn above, n. 64 ; and these its distinguishing
characters and qualities cannot possibly exist, except with those
who are conjoined to the Lord, and by him are consociated with
the angels of heaven; for these shun extra-conjugial loves, which
fire conjunctions with others than their own conjugial partner, as
they would shun the loss of the soul and the lakes of hell'; and
in proportion as married partners shun such conjunctions, even
as to the libidinous desires of the will and the intentions thence
derived, so far love truly ccnjugial is purified with them, and
becomes successively spiritual, tirst during their abode on earth,
68

AND ITS chaste delights. 71 — 73
and afterwards in heaven. It is not however possible that any
love should become perfectly pure either with men or with angels ;
consequently neither can this love : nevertheless, since the inten
tion of the will is what the Lord principally regards, therefore so
far as any one is in this intention, and perseveres in it, so far he
!s initiated into its purity and sanctity, and successively advances
therein. The reason why none can be principled in spiritual con
jugial love, but those who are of the aoove description by virtue
of conjunction with the Lord, is, because heaven is in this love ;
and the natural man, whose conjugial love derives its pleasure
onlyT from the flesh, cannot approach to heaven nor to any
angel, 110, nor to any man principled in this love, it being the
foundation of all celestial and spiritual loves ; which may be
seen above, n. 65 — 67. That this is the case, has been confirmed
to me by experience. I have seen genii in the spiritual world,
who were in a state of preparation for hell, approaching to an
angel while he was being entertained by his consort ; and at a
distance, as they approached, they became like furies, and sought
out caverns and ditches as asylums, into which they cast them
selves. That wicked spirits love what is similar to their affection,
however unclean it is, and hold in aversion the spirits of heaven,
as what is dissimilar, because it is pure, may be concluded from
what was said in the preliminary memorable relation, n. 10.
72. The reason why those who love the truths of the church
and practise its goods, come into this love and are capable of
remaining in it, is, because no others are received by the
Lord ; for these are in conjunction with him, and thereby are
capable of being kept in that love by influence from him. The
two constituents of the church and heaven in man (homo) are
the truth of faith and the good of life ; the truth of faith con
stitutes the Lord's presence, and the good of life according to
the truths of faith constitutes conjunction with him, and thereby
the church and heaven. The reason why the truth of faith con
stitutes the Lord's presence, is, because it relates to light, spi
ritual light being nothing else ; and the reason why the good of
life constitutes conjunction, is, because it relates to heat ; and
spiritual heat is nothing but the good of life, for it is love ; and
the good of life originates in love ; and it is well known, that all
light, even that of winter, causes presence, and that heat united
to light causes conjunction ; for gardens and shrubberies appear
in all degrees of light, but they do not bear flowers and fruits
unless when heat joins itself to light. From these considera
tions the conclusion is obvious, that those are not gifted by the
Lord with love truly conjugial, who merely know the truths of
the church, but those whc know them and practise their good.
73. VIII. This lovf was the love of loves with the
ancients, who lived in the golden, silver, and copper
ages. That conjugial love was the love of loves with the most
69

73  75 CONJUGIAL LOVE
ancient and tne ancient people, who lived in the ages thus
named, cannot be known from historical records, because theii
writings are not extant ; and there is no account given of them
except by writers in succeeding ages, who mention them, and
describe the purity and integrity of their lives, and also the suc
cessive decrease of such purity and integrity, resembling the
debasement of gold to irgn : but an account of the last or iron
age, which commenced from the time of those writers, may in
Borne measure be gathered from the historical records of the lives
of some of their kings, judges, and wise men, who were called
sophi, in Greece and other countries. That this age however
should not endure, as iron endures in itself, but that it should
be like iron mixed with clay, which do not cohere, is foretold
by Daniel, chap. ii. 43. Now as the golden, silver, and copper
ages passed away before the time when writing came into use,
and thus it is impossible on earth to acquire any knowledge con
cerning their marriages, it has pleased the Lord to unfold to me
such knowledge by a spiritual way, by conducting me to the
heavens inhabited by those most ancient people, that I might
learn from tlieir own mouths the nature and quality of their
marriages during their abode here on earth in their several ages :
for all, who from the beginning of creation have departed by
death out of the natural world, are in the spiritual world, and as
to their loves resemble what they were when alive in the natural
world, and continue such to eternity. As the particulars of this
knowledge are worthy to be known and related, and tend to con
firm the sanctity of marriages, I am desirous to make them
public as they were shown me in the spirit when awake, and
were afterwards recalled to my remembrance by an angel, and
thus described. Aud as they are from the spiritual world, like
the other -accounts annexed to each chapter, I am desirous to
arrange them so as to form six memorable relations according
to the progressions of the several periods of time.
*******
74. These six memorable relations from the spiritua
world, concerning conjugial love, discover the nature and quality
of that love in the earliest times and afterwards, and also at the
present day ; whence it appears that that love has successively
fallen away from its sanctity and purity, until it became adul
terous ; but that nevertheless there is a hope of its being brough
back again to its primeval or ancient sanctity."
75. The first memorable relation. On a time, while 1
was meditating on conj ugial love, my mind was seized with a de
lire of knowing what had been the nature and quality of that love
Hinong those who lived in the golden age, and afterwards among
those who lived in the following ages, which have tlieir names
from silver, copper, and iron : aud as I knew that all who lived
[veil, in those ages are in the heavens, I prayed to the Lord thai
70

AND ITS CHASTE DELIGHTS. 75
I might be allowed to converse with them and be informed : and
lo! an angel presented himself and said, "I am sent by the
Lord to be your guide and companion : I will first lead and
attend you to those who lived in the first age or period of time,
which is^ called golden :" and he said, " The way to them is dif
ficult ; it lies through a shady forest, which none can pass unless
he receive a guide from the Lord." I was in the spirit, and
prepared myself for the journey ; and we turned our faces towards
the east ; and as we advanced I saw a mountain, whose height
extended beyond the region of the clouds. We passed a great
wilderness, and came to the forest planted with various kinds of
trees and rendered shady by their thickness, of which the angel
had advertised me. The forest was divided by several narrow
paths ; and the angel said, that according to the number of those
paths are the windings and intricacies of error : and that unless
his eyes were opened by the Lord, so as to see olives entwined
with vine tendrils, and his steps were directed from olive to olive,
the traveller would miss his way, and fall into the abodes of
Tartarus, which are round about at the sides. This forest is of
such a nature, to the end that the passage may be guarded ; for
none but a primeval nation dwells upon that mountain. After
we had entered the forest, our eyes were opened, and we saw
here and there olives entwined with vines, from which hung
bunches of grapes of a blue or azure color, and the olives were
ranged in continual wreaths ; we therefore made various circuits
as they presented themselves to our view ; and at length we saw
a grove of tall cedars and some eagles perched on their branches ;
on seeing which the angel said, " We are now on the mountain
not far from its summit:" so we went forward, and lo! behind
the grove was a circular plain, where there were feeding he and
she-lambs, which were representative forms of the state of inno
cence and peace of the inhabitants of the mountain. We passed
over this plain, and lo ! we saw tabernacles, to the number of
several thousands in front on each side in every direction as far
as the eye could reach. And the angel said, " We are now in
the camp, where are the armies of the Lord Jehovah ; for so
they call themselves and their habitations. These most ancient
people, while they were in the world, dwelt in tabernacles ; there
fore now also they dwell in the same. But let us bend our way
to the south, where the wiser of them live, that we may meet
some one to converse with." In going along I saw at a distance
three boys and three girls sitting at a door of a certain tent ;
but as we approached, the boys and girls appeared like men and
women of a middle stature. The angel then said, " All the
inhabitants of this mountain appear at a distance like infants,
because they are in a state of innocence ; and infancy is the
appearance of innocence." The men on seeing us hastened to
wards us and said, " Whence are vou ; and how came you here
71

75 CONJUGIAL LOVE
your faces are not like those of our mountain." But the angel
in reply told them how, by permission, we had had access
through the forest, and what was the cause of our coming. On
nearing this, one of the three men invited and introduced us into
his tabernacle. The man was dressed in a blue robe and a tunic
of white wool : and his wife had on a purple gown, with a
stomacher under it of fine linen wrought in needle-work. And
as my thought was influenced by a desire of knowing the state oi
marriages among the most ancient people, I looked by turns on
the husband and the wife, and observed as it were a unity of
their souls in their faces ; and I said, " You are one :" and the
man answered, " We are one ; her life is in me, and mine in
her; we are two bodies, but one soul: the union between us is
like that of the two viscera in the breast, which are called the
heart and the lungs ; she is ray heart and I am her lungs ; but
as by the heart we here mean love, and by the lungs wisdom, she
is the love of my wisdom, and I am the wisdom of her love ;
therefore her love from without veils myr wisdom, and my wis
dom from within enters into her love : hence, as you said, there
is an appearance of the unity of our souls in our faces." I then
asked, "If such, a union exists, is it possible for you to look at
any other woman than your own ?" He replied, " It is possible
but as my wife is united to my soul, we both look together, and
in this case nothing of lust can enter; for while I behold the
wives of others, I behold them by my own wife, whom alone 1
love : and as my own wife has a perception of all my inclina
tions, she. as an intermediate, directs my thoughts and removes
every thing discordant, and therewith impresses cold and horror
at every thing unchaste ; therefore it is as impossible for us t(
look unchastely at the wife of any other of our society, as it is t<
look from the shades of Tartarus to the light of our heaven
therefore neither have we any idea of thought, and still less any
expression of speech, to denote the allurements of libidinous
love." He could not pronounce the word whoredom, because
the chastity of their heaven forbade it. Hereupon my conduct
ing angel said to me, " You hear now that the speech of the
angels of this heaven is the speech of wisdom, because they speak
from causes." After this, as I looked around, I saw their taber
nacle as it were overlaid with gold; and I asked, "Whence is
this?" He replied, "It is in consequence of a flaming light,
which, like gold, glitters, irradiates, and glances on the curtains
of our tabernacle while we are conversing about conjugial love;
for the heat from our sun, which in its essence is love, on such
occasions bares itself, and tinges the light, which in its essence is
wisdom, with its golden color ; and this happens because conjugial
love in its origin is the sport of wisdom and love ; for the man
was born to be wisdom, and the woman to be the love of the
man's wisdom : hence spring the delights of that sport, in and
72

AND ITS CHASTE DELIGHTS. 75, 76
derived from conjugial love between us and our wives. We have
seen clearly for thousands of years in our heaven, that those de-
lightS; as to quantity, degree, and intensity, are excellent and
eminent according to our worship of the Lord Jehovah, from
whom flows that heavenly union or marriage, which is the union
and marriage of love and wisdom." As he said this, I saw a
great light upon the hill in the middle of the tabernacles ; and I
inquired, "Whence is that light?" And he said, "It is from
the sanctuary of the tabernacle of our worship." I asked whe
ther I might approach it ; to which he assented. I approached '
therefore, and saw the tabernacle without and within, answering
exactly to the description of the tabernacle which was built for
the sons of Israel in the wilderness ; the form of which was
shewed to Moses on Mount Sinai, Exod. xxv. 40 ; chap. xxvi.
30. I then asked, " What is within in that sanctuary, from
which so great a light proceeds?" He replied, "It is a tablet
with this inscription, The Covenant between Jehovah and
the heavens :" he said no more. And as by this time we were
ready to depart, I asked, " Did any of you, during your abode
in the natural world, live with more than one wife ?" He replied,
"I know not one ; for we could not think of more. We have
been told by those who had thought of more, that instantly the
heavenly blessedness of their souls withdrew from tlieir inmost
principles to the extreme parts of tlieir bodies, even to the nails,
and together therewith the honorable badges of manhood ; when
this was perceived they were banished the land." On saying
this, the man ran to his tabernacle, and 'returned with a pome
granate, in which there was abundance of seeds of gold : and he
gave it me, arid I brought it away with me, as a sign that we
had been with those who had lived in the golden age. And then,
after a salutation of peace, we took our leave, and returned
hon:c. 76. The second memorable relation. The next day the
same angel came to me, and said, "Do you wish me to lead
and attend you to the people who lived in the silver age or
period, that we may hear from them concerning the marriages
of their time ?" And he added, " Access to these also can
only be obtained by the Lord's favor and protection." I was in
the spirit as before, and accompanied my conductor. We first
came to a hill on the confines between the east and the south ;
and while we were ascending it, he shewed me a great extent of
country : we saw at a distance an eminence like a mountain, be
tween which and the hill on which we stood was a valley, and
behind the valley a plain, and from the plain a rising ground of
easy ascent. We descended the hill intending to pass through
the valley, and we saw here and there on each side pieces of
wood and stone, carved into the figures of men, and of various
Deasts, birds, and fishes ; and I asked the angel what they meant,
73

76 conjugial love
and whether they were idols ? He replied, ' By no means : they
are representative forms of various moral virtues and spiritual
truths. The people of that age were acquainted with the science
of correspondences ; and as every man, beast, bird, and fish, cor
responds to some quality, therefore each particular carved figure
represents partially some virtue or truth, and several together
represent virtue itself, or truth, in a common extended form.
These are what in Egypt were called hieroglyphics. _ We pro
ceeded through the valley, and as we entered the plain, lo ! we
saw horses and chariots ; horses variously harnessed and _ capa
risoned, and chariots of different forms ; some carved in the
shape of eagles, some like whales, and some like stags with horns,
and like unicorns ; and likewise beyond them some carts, and
stables round about at the sides ; and as we approached, both
horses and chariots disappeared, and instead thereof we saw men
(homines), in pairs, walking, talking, and reasoning. And the
angel said to me, " The different species of horses, chariots, and
stables, seen at a distance, are appearances of the rational intel
ligence of the men of that period ; for a horse, by correspondence,
signifies the understanding of truth, a chariot, its doctrine, and
stables, instructions : you know that in this world all things
appear according to correspondences." But we passed by these
things, and ascended by a long acclivity, and at length saw a
city, which we entered ; and in walking through the streets and
places of public resort, we viewed the houses: they were so
many palaces built of marble, having steps of alabaster in front,
and at the sides of the steps pillars of jasper : we saw also tem
ples of precious stone of a sapphire and lazure color. And the
angel 'said to me, "Their houses are of stone, because stones
signify natural truths, and precious stones spiritual truths; and
all those who lived in the silver age had intelligence grounded
in spiritual truths, and thence in natural truths : silver also has
a similar signification." In taking a view of the city, we saw
here and there consorts in pairs: and as they were husbands and
wives, we expected that some of them would invite us to their
houses ; and while we were in this expectation, as we were pass
ing by, we were invited by two into their house, and we as
cended the steps and entered ; and the angel, taking upon him
the part of speaker, explained to them the occasion of our com
ing to this heaven ; informing them that it was for the sake of
instruction concerning marriages among the ancients, "of whom,"
says he, " you in this heaven are a part." They said, " We
were from a people in Asia ; and the chief pursuit of our age
was the truths whereby we had intelligence. This was the occu
pation of our souls and minds ; but our bodily senses were
engaged in representations of truths in form ; and the science
of correspondences conjoined the sensual things of our bodies
with the perceptions of our minds, and procured us intelligence.''
74

AND ITS CHASTE DELIBHl'8. 76
On hearing this, the angel asked them to give some account of
their marriages : and the husband said, " There is a corre
spondence between spiritual marriage, which is that of truth with
good, and natural marriage, which is that of a man with one
wife ; and as we have studied correspondences, we have seen
that the church, with its truths and goods, cannot at all exist
but with those who live in love truly conjugial with one wife :
for til e marriage of good and truth constitutes the church with
man: therefore all we in this heaven say, that the husband is
truth, and the wife the good thereof ; and that good cannot love
any truth but its own, neither can truth in return love any good
but its own : if any other were loved, internal marriage, which
constitutes the church, would perish, and there would remain
only external marriage, to which idolatry, and not the church,
corresponds ; therefore marriage with one wife we call sacri-
mony ; but if it should have place with more than one among iis,
we should call it sacrilege." As he said this, we were intro
duced into an ante-chamber, where there were several devices on
the walls, and little images as it were of molten silver ; and I
inquired, " What are these ?" They said, " They are pictures
and forms representative of several qualities, characters, and de
lights, relating to conjugial love. These represent unity of souls,
these conjunction of minds, these harmony of bosoms, these the
delights thence arising." While we were viewing these things,
we saw as it were a rainbow on the wall, consisting of three
colors, purple (or red), blue and white ; and we observed how
the purple passed the blue, and tinged the white with an azure
color, and that the latter color flowed back through the blue into
the purple, and elevated the purple into a kind of flaming lustre :
and the husband said to me, " Do you understand all this ?" I
replied, " Instruct me :" and he said, " The purple color, from
its correspondence, signifies the conjugial love of the wife, the
white the intelligence of the husband, the blue the beginning of
conjugial love in the husband's perception from the wife, and the
azure, with which the white was tinged, signifies conjugial love in
this case in the husband ; and this latter color flowing back
through the blue into the purple, and elevating the purple into a
kind of flaming lustre, signifies the conjugial love of the husband
flowing back to the wife. Such things are represented on these
walls, while from meditating on conjugval love, its mutual, suc
cessive, and simultaneous union, we view with eager attention
the rainbows which are there painted." Hereupon I observed,
"These things are more than mystical at this day ; for they are
appearances representative of the arcana of the conjugial love of
one man with one wife." He replied, " They are so ; yet to us
in our heaven they are not arcana, and consequently neither are
they mystical." As he said this, there appeared at a distance a
chariot drawn by small white horses ; on seeing which the angel
15

76, 77 CONJUGIAL ),<.rrv.
said, " That chariot is a sign for us to take our leave ;" aud then,
as we were descending the, steps, our host gave us a bunch of,
white grapes hanging to the vine leaves : and lo ! the leaves be
came silver ; and we brought them down with us for a sign that
we had conversed with the people of the silver age.
77. The third memorable relation. The next day, my
conducting and attendant angel came to me and said, "Make
ready, and let us go to the heavenly inhabitants in the west, who
are from the men that lived in the third period, or in the copper
age. Their dwellings are from the south by the west towards
the north ; but they do not reach into the north." Having
made myself ready, I attended him, and we entered their heaven
on the southern quarter. There was a magnificent grove of
palm trees and laurels. We passed through this, and im
mediately on the confines of the west we saw giants, double the
size of ordinary men. They asked us, " Who let you in through
the grove?" The angel said, " The God of heaven." They
replied, " We are guards to the ancient western heaven ; but
pass on." We passed on, and from a rising ground we saw a
mountain rising to the clouds, and between us and the mountain
a number of villages, with gardens, groves, and plains inter
mixed. We passed through the villages and came to the moun- .
tain, which we ascended ; and lo ! its summit was not a point
but a plain, on which was a spacious and extensive city. All
the houses of the city were built of the wood of the pine-tree,
and their roofs consisted of joists or rafters ; and I asked, "Why
are the houses here built of wood ?" The angel replied, " Because
wood signifies natural good ; and the men of the third age of
the earth were principled in this good ; and as copper also
signifies natural good, therefore the age in which they lived
the ancients named from copper. Here are also sacred build
ings constructed of the wood of the olive, and in the middle
of them is the sanctuary, where is deposited in an ark the
Word that was given to the inhabitants of Asia before the
Israeli tish Word; the historical books of which are called the
Wars of Jehovah, and the prophetic books, Enunciations ;
both mentioned by Moses, Numb. xxi. verses 14, 15", and 27 — 30.
This Word at this day is lost in the kingdoms of Asia, and is
only preserved in Great Tartary." Then the angel led me to one
of the sacred buildings, which we looked into, and saw in, the
middle of it the sanctuary, the whole in the brightest light; and
the angel said, "This light is from that ancient Asiatic Word :
for all divine truth in the heavens gives forth light." As we
were leaving the sacred building, we were informed that it had
been reported in the city that two strangers had arrived there;
and that they were to be examined as to whence they came, and
what was their business; and immediately one of the public
officers came running towards us, and took us for examination
76

AND ITS CHASTE DELIGHTS. 77
before the judges: and on being asked whence we came, and
what was our business, we replied, ¦" We have passed the grove
of palm-trees, and also the abodes of the giants, the guards Df
your heaven, and afterwards the region of villages ; from which
circumstances you may conclude, that we have not come here
of ourselves, but by direction of the God of heaven. The
business on which we are come is, to be instructed concerning
your marriages, whether they are monogamical or poiygamical.
and they said, " What are polygamical marriages ? Are not they
adulterous ?" ' And immediately the bench of judges deputed an
intelligent person to instruct us in his own house on this point:
and when we were come to his house, he set his wife by his side,
and spoke as follows : " We are in possession of precepts con
cerning marriages, which have been handed down to us from the
primeval 'or most ancient people, who were principled in love
truly conjugial, and thereby excelled all others in the virtue and
potency of that love while they were in the world, and who are
now in a most blessed state in their heaven, which is in the east.
We are their posterity, and they, as fathers, have given us, their
sons, rules of life, among which is the following concerning
marriages : ' Sons, if you are desirous to love God and your
neighbour, and to become wise and happy to eternity, we counsel
you to live married to one wife ; if you depart from this pre
cept, all heavenly love will depart from you, and therewith
internal wisdom ; and you will be banished.' This precept of our
Fathers we have obeyed as sons, and have perceived its truth,
which is, that so far as any one loves his conjugial partner alone,
so far, he becomes celestial and internal, and that so far as any
one does not love his married partner alone, so far he becomes
natural and external; and in this case he loves only himself and
the images of his own mind, and is doating and foolish. From
these considerations, all of us in this heaven live married to one
wife ; and this being the case, all the borders of our heaven are
guarded against polygamists, adulterers, and whoremongers ; if
polygamists invade us, they are cast out into the darkness of the
north ; if adulterers, they are cast out into fires of the west ;
and if whoremongers, they are cast out into the- delusive lights
of the south." On hearing this, I asked, " What he meant by
the darkness of the north, the fires of the west, and the delusive
lights of the south ?" He answered, "The darkness of the north
is d ulness of mind and ignorance of truths ; the fires of the west
are the loves of evil ; and the delusive lights of the south are the
falsifications of truth, which are spiritual whoredoms." After
this, he said, " Follow me to our repository of curiosities :" so
we followed him, and he shewed us the writings of the most
ancient people, which were on the tables of wood and stone, and
afterwards on smooth blocks of wood ; the writings of the second
age were on sheets of parchment ; of these he brought me a
77

77, 78 CONJUGIAL LO^E
sheet, on which were copied the rules of the people of the first
age from their tallies of stone, among which also was the precept
concerning marriages. Having seen these and other ancient
curiosities, the angel said, "It is now time for us to take our
leave; and immediately our host went into the garden, and
plucked some twigs off a tree, and bound them into a little
bunch, and gave them to us, saying, "These twigs are from a
tree, which is native of or peculiar to our heaven, and whose
juice has a balsamic fragrance." We brought the bunch down
with us, and descended by the eastern way, which was not
guarded; and lo! the twigs were changed into shining brass,
and the upper ends of them into gold, as a sign that we had been
with the people of the third age, which is named from copper
or brass. 78. The fourth memorable relation. After two days the
angel again addressed me, saying, " Let us complete the period of
the ages ; the last still remains, which is named from iron. The
people of this age dwell in the north on the side of the west, in the
inner parts or breadth-ways : they are all from the old inhabitants
of Asia, who were in possession of the ancient Word, and thence
derived their worship ; consequently they were before the time
of our Lord's coming into the world. This is evident from the
writings of the ancients, in which those times are so named.
These same periods are meant by the statue seen by Nebuchad
nezzar, whose head was of gold, the breast and arms of silver,
the beily and thighs of brass, the legs of iron, and the feet of
iron and of clay, Dan. ii. 32, 33." These particulars the angel
related to me in the way, which was contracted and anticipated
by changes of state induced in our minds according to the genius
or disposition of the inhabitants whom we passed ; for spaces and
consequent distances in the spiritual world are appearances
according to the state of their minds. When we raised our
oyes, lo I we were in a forest consisting of beeches, chestnut-
trees and oaks ; and on looking around us, there appeared bears
to the left, and leopards to the right : and when I wondered at
this, the angel said, " They are neither bears nor leopards, but
men, who guard these inhabitants of the north ; by their nostrils
they have a scent of the sphere of life of those who pass by, and
they rush violently on all who are spiritual, because the inhabi
tants are natural. Those who only read the Word, and imbibe
thence nothing of doctrine, appear at a distance like bears ; and
those who confirm false principles thence derived, appear like
leopards." On seeing us, they turned away, and we proceeded.
Beyond the forest there appeared thickets, and afterwards fields
of grass divided into areas, bordered with box : this was suc
ceeded by a declivity which led to a valley, wherein were several
cities. We passed some of them, and entered into one of a
considerable size : its streets were irregular, and so were the
78

AND IT8 CHASTE DELIGHTS. 78
houses, which were built of brick, with beams between, and
plastered. In the places of public resort were consecrated build
ings of hewn lime-stone ; the under-structure of which was below
the ground, and the super-structure above. We went down into
one of them by three steps, and saw on the walls idols of various
forms, and a crowd on their knees paying adoration to them : in
the middle of the building was a company, above whom might
be seen the head of the tutelary god of that city. As we went
out, the angel said to me, "Those idols, with the ancients who
lived in the silver age, as above described, were images represen
tative of spiritual truths and moral virtues ; and when the science
of correspondence was forgotten and extinct, they first became
objects of worship, and afterwards were adored as deities : hence
came idolatrj'." When we were come out of the consecrated
building, we made our observations on the men and their dress.
Their faces were like steel, of a grayish color, and they were
dressed like comedians, with napkins about their loins hanging
frorh a tunic buttoned close at the breast ; and on their heads
they wore curled caps like sailors. But the angel said, " Enough
of this ; let us seek some instruction concerning the marriages
of the people of this age." We then entered into the house of
one of the grandees, who wore on his head a high cap. He
received us kindly, and said, "Come in and let us converse
together." We entered into the vestibule, and there seated
ourselves ; and I asked him about the marriages of his city and
country. He said, " We do not here live -with one wife, but
some with two or three, and some with more, because we are
delighted with variety, obedience, and honor, as marks of dignity ;
and these we receive from our wives according to their number.
With one wife there would be no delight arising from variety ;
but disgust from sameness : neither would there be any flattering
courteousness arising from obedience, but a troublesome dis
quietude from equality ; neither would there be any satisfaction
arising from dominion and the honor thence derived, but vexa
tion from wrangling about superiority. And what is a woman ?
Is she not born subject to man's will ; to serve, and not to
domineer? Wherefore in this place every husband in his own
house enjoys as it were royal dignity ; and as this is suited to
our love, it constitutes also the blessedness of our life." But I
asked, "In such case, what becomes of conjugial love, which
from two souls makes one, and joins minds together, and renders
a man (homo) blessed ? This love cannot be divided ; for if it be
it becomes a heat which effervesces and passes away." To this
he replied, " I do riot understand what you say ; what else
renders a man (homo) blessed, but the emulation of wives
contending for the honor of the first place in the husband'
favor?" As he said this, a man entered into the women's
apartment and opened the two doors ; whence there issued a
79

78, 7'.* conjugial love
libidinous effluvium, which had a stench like mire ; this arose
from polygamical love, which is connubial, and at the same
time adulterous ; so I rose and shut the doors. Afterwards 1
said, " How can you subsist upon this earth, when you are void
of any love truly conjugial, and also when you worship idols?"
He replied, "As to connubial love, we are so jealous of our
wives, that we do not suffer any one to enter further within our
houses than the vestibule ; and where there is jealousy, there
must also be love. In respect to idols, we do not worship them ;
but we are not able to think of the God of the universe, except
by means of such forms presented to our eyes; for we cannot
elevate our thoughts above the sensual things of the body, nor
think of God above the objects of bodily vision." I then asked
him again, "Are not your idols of different forms? How then
can they excite the idea of one God ?" He replied, " This is a
mystery to us; somewhat of the worship of God lies concealed
in each form." I then said, " You are merely sensual corporeal
spirits; you have neither the love of God nor the love of a
married partner grounded in any spiritual principle ; and these
loves together form a man (homo), and from sensual make him
celestial." As I said this, there appeared through the gate as it
were lightning: and on my asking what it meant, he said,
" Such lightning is a sign to us that there will come the ancient
one from the east, who teaches us concerning God, that He is
one, the alone omnipotent, who is the first and the last ; he also
admonishes us not to worship idols, but only to look at them as
images representative of the virtues proceeding from the one
God, which also together form his worship. This ancient one is
our angel, whom we revere and obey. He comes to us, and
raises us, when we are falling into obscure worship of God from
mere fancies respecting images." On hearing this, we left the
house and went out of the city; and in the way, from what we
had seen in the heavens, we drew some conclusions respecting
the circuit and the progression of conjugial love; of the circuit
that it had passed from the east to the south, from the south to
the west, and from the west to the north ; and of the progression,
that it had decreased according to its circulation, namely, that
in the east it was celestial, in the south spiritual, in the west
natural, and in the north sensual ; aud also that it had decreased
in a similar degree with the love and the worship of God : from
which considerations we further concluded, that this love in the
first age was like gold, in the second like silver, in the third like
brass, and in the fourth like iron, and that at length it ceased.
On this occasion the angel, my guide and companion, said,
" Nevertheless I entertain a hope that this love will be revived
by the God of heaven, who is the Lord, because it is capable oi
being so revived."
79. The fifth memorable relation. The angel that had
80

aj\D ITS CHASTE DELIGHTS.

been my guide and companion to the ancieuts who had lived in
the four ages, the golden, the silver, the copper, and the iron,
again presented himself to me, and said, " Are you desirous of
seeing the age which succeeded those ancient ones, and to know
what its quality formerly was, and still is ? Follow me, and you
shall see. They are those concerning whom Daniel thus pro
phesied: 'A kingdom shall arise after those four in which iron
shall be mixed with miry clay : they shall mingle themselves to
gether by the seed of man : but they shall not cohere one with the
other, as iron is not mixed with clay, Dan. ii. 41 — 43 :' " and he
said, " By the seed of man, whereby iron shall be mixed with
clay, and still they shall not cohere, is meant the truth of the
Word falsified." After he had said this, I followed him, and in
the way, he related to me these particulars. " They dwell in the
borders between the south and the west, but at a great distance
beyond those who lived in the four former ages, and also at a
greater depth." We then proceeded through the south to the
region bordering op the west, and passed though a formidable
forest ; for in it there were lakes, out of which crocodiles raised
their heads, and opened at us tlieir wide jaws beset with teeth ;
and between the lakes were terrible dogs, some of which were
three-headed like Cerberus, some two-headed, all looking at us
as we passed with a horrible hungry snarl and fierce eyes. We
entered the western tract of this region, and saw dragons and
leopards, such as are described in the Revelation, chap. xii. 3 ;
chap. xiii. 2. Then the angel said to me, " All these wild beasts
which you have seen, are not wild beasts but correspondences,
and thereby representative forms of the lusts of the inhabitants
whom we shall visit. The lusts themselves are represented by
those horrible dogs; their deceit and cunning by crocodiles ; their
falsities and depraved inclinations to the things which relate
to worship, by dragons and leopards : nevertheless the inhabi
tants represented do not live close behind the forest, but behind
a great wilderness which lies intermediate, that they may be
fully withheld and separated from the inhabitants of the fore
going ages, being of an entirely different genius and quality
from them : they have indeed heads above their breasts, and
breasts above their loins, and loins above their feet, like the
primeval men ; but in their heads there is not any thing of gold,
nor in their breasts any thing of silver, nor in their loins any
thing of brass, no, nor in their feet any thing of pure iron;
but. in their heads is iron mixed with clay, in their breasts is
each mixed with brass, in their loins is also each mixed with
silver, and in their feet is each mixed with gold : by this inver
sion they are changed from men (homines) into graven images of
men, in which inwardly nothing coheres ; for what was highest,
is made lowest, thus what was the head is become the heel, and
fi 81

79 CONJUGIAL LOVE
vice versa. They appear to us from heaven like stage-playerst
who lie upon their elbows with the body inverted, and put
themselves in a walking motion ; or like beasts, which lie on
their backs, and lift the feet upwards, and from the head, which
they plunge in the earth, look towards heaven." We passed
through the forest, and entered the wilderness, which was not
less terrible : it consisted of heaps of stones, and ditches between
them, out of which crept hydras and vipers, and there flew forth
venomous flying serpents. This whole wilderness was on a con
tinual declivity : we descended by a long steep descent, and at
length came into the valley inhabited by the people of that
region and age. There were here and there cottages, which
appeared at length to meet, and to be joined together in the
form "of a city: this we entered, and lo! the houses were built
of the scorched branches of trees, cemented together with mud,
and covered with black slates. The streets were irregular ; all of
them at the entrance narrow, but wider as they extended, and at
the end spacious, where there were places of public resort : hence
there were as many places of public resort as there were streets.
As we entered the city, it became dark, because the sky did not
appear ; we therefore looked up and light was given us, and we
saw : and then I asked those we met, " Are you able to see,
because the sky does not appear above you ?" They replied,
" What a question is this ! we see clearly ; we walk in full light."
On hearing this, the angel said to me, " Darkness to them is
light, and light darkness, as is the case with birds of night ; for
they look downwards and not upwards." We entered into some
of the cottages, and saw in each a man with his woman, and we
asked them, " Do all live here in their respective houses with one
wife only f " And they replied with a hissing, " What do you
mean by one wife only? Why do not you ask, whether we live
with one harlot? What is a wife but a harlot? By our laws
it is not allowable to commit fornication with more than one
woman ; but still we do not hold it dishonorable or unbecoming
to do so with more ; yet out of our own houses we glory in this
one among another: thus we rejoice in the license we take, and
the pleasure attending it, more than polygamists. Why is a
plurality of wives denied us, when yet it has been granted, and
at this day is granted in the whole world about us ? What is
life with one woman only, but captivity and imprisonment 1 We
however in this place have broken the bolt of this prison, an
have rescued ourselves from slavery, and made ourselves fre<i;
and who is angry with a prisoner for asserting his freedom when
it is in his power?" to this we replied, "You speak, friend, as
if without any sense of religion. What rational person does not
know that adulteries are profane and infernal, and that marriages
are holy and heavenly. Do not adulteries take place with devils
82

AND ITS CHASTE DELIGHTS. 79
in hell, and marriages with angels in heaven ? Did you never
read the sixth* commandment of the decalogue ? and in Paul,
that adulterers can by no means enter heaven!" Hereupon our
host laughed heartily, and regarded me as a simpleton, and
almost as out of my senses. But just then there came running
a messenger from the chief of the city, and said, " Bring the
two strangers into the town-hall ; and if they refuse to come,
drag them there : we have seen them in a shade of light ; they
have entered privately ; they are spies." Hereupon the angel
said to me, " The reason why we were seen in a shade, is, be
cause the light of heaven in which we have been, is to them a
shade, and the shade of hell is to them light; and this is because
they regard nothing as sin, not even adultery: hence they see
what is false altogether as what is true ; and what is false is lucid
in hell before satans, and what is true darkens their eyes like the
shade of night." We said to the messenger, " We will not be
pressed, still less will we be dragged into the town-hall ; but we
will go with you of our own accord." So we went : and lo !
there was a great crowd assembled, out of which came some
lawyers, and whispered to us, saying, " Take heed to yourselves
how you speak any thing against religion, the form of our govern
ment, and good manners :" and we replied, " We will not speak
against them, but for them and from them." Then we asked,
" What are your religious notions respecting marriages?" At
this the crowd murmured, and said, "What have you to do here
with marriages? Marriages are marriages." Again we asked,
" What are your religious notions respecting whoredoms 2" At
this also they murmured, saying, " What have you to do here
with whoredoms ? Whoredoms are whoredoms : let him that is
guiltless cast the first stone." And we asked thirdly, " Does
your religion teach that marriages are holy and heavenly, and
that adulteries are profane and infernal?" Hereupon several
in the crowd laughed aloud, jested, and bantered, saying,
" Inquire of our priests, and not of us, as to what concerns
religion. We acquiesce entirely in what they declare ; because
no point of religion is an object of decision in the understand
ing. Have you never heard that the understanding is without
any sense or discernment in mysteries, which constitute the
whole of religion ? And what have actions to do with religion ?
Is not the soul made blessed by the muttering of words from a
devout heart concerning expiation, satisfaction, and imputation,
and not by works ?" But at this instant there came some of
the wise ones of the city, so called, and said, " Retire hence ;'
the crowd grows angry ; a storm is gathering : let us talk in
Erivate on this subject ; there is a retired walk behind the town-
all ; come with us there." We followed them ; aud they asked
* According tc the division of the commas !ments adopted by the Church e* Ki gland, it it the
wiowitk that is here referred *.o. S3

79 CONJUGIAL LOVE
us whence we came, and what was our business there ?" And
we said, " to be instructed concerning marriages, whether they
are holy with you, as they were with the ancients who lived in
the golden, silver, and copper ages ; or whether they are not
holy." And they replied, " What do you mean by holiness !
Are not marriages works of the flesh and of the night ?" And
we answered, "Are they not also works of the spirit? and what
the flesh does from the spirit, is not that spiritual ? and all that
the spirit does, it does from the marriage of good and. truth.
Is not this marriage spiritual, which enters the natural marriage
of husband and wife ?" To this the wise ones, so called, made
answer, " There is too much subtlety and sublimity in what you
say on this subject; you ascend far above rational principles to
spiritual : and who, beginning at such an elevation, can descend
thence, and thus form any decision ?" To this they added with
a smile of ridicule, " Perhaps you have the wings of an eagle,
and can fly in the highest region of heaven, and make these dis
coveries : this we cannot do." We then asked them to tell us,
from the altitude or region in which the winged ideas of their
minds fly, whether they knew, or were able to know, that the
love of one man with one wife is conjugial love, into which are
collected all the beatitudes, satisfactions, delights, pleasantnesses,
and pleasures of heaven; and that this love is from the Lord
according to the reception of good and truth from him; thus
according to the state of the church?" On hearing this, they
turned away, and said, " These men are out of their senses ; they
enter the ether with their judgement, and scatter about vain con
jectures like nuts and almonds." After this they turned to us,
saying, "We will give a direct answer to your windy conjectures
and dreams ;" and they said, "What has conjugial love in com
mon with religion and inspiration from God ? Is not this love with
every one according to the state of his potency? Is it not the
same with those who are out of the church as with those who are
in it, with Gentiles as with Christians, yea, with the impious as
with the pious ? Has not every one the strength of this love
either hereditarily, or from bodily health, or from temperance of
life, or from warmth of climate ? By medicines also it may be
strengthened and stimulated. Is not the case similar with the
brute creation, especially with birds which unite in pairs ? More
over, is not this love carnal ? and what has a carnal principle in
common with the spiritual state of the church ? Does this love,
as to its ultimate effect with a wife, differ at all from love as to
its effect with a harlot ? Is not the lust similar, and the delight
similar ! Wherefore it is injurious to deduce the origin of con
jugial love from the holy things of the church." On hearing
this, we said to them, " You reason from the stimulus of las-
civiousness, and not from conjugial love ; you are altogether
ignorant what conjugial love is, because it is cold with you ; from
84

AND ITS CHA8TE DELIGHTS. 71^, 80
what you have said we are convinced that you are of the age
which has its name from and consists of iron and clay, which do
not cohere, according to the prophecy in Daniel, chap. ii. 43 ; for
you make conjugial love and adulterous love the same thing ; and
do these two cohere any more than iron and clay ? You are be
lieved and called wise, and yet you have not the smallest preten
sions to that character." On hearing this, they were inflamed
with rage and made a loud cry, and called the crowd together to
east us out ; but at that instant, by virtue of power given us by
the Lord, we stretched out our hands, and lo ! the flying serpents,
vipers, and hydras, and also the dragons from the wilderness,
presented themselves, and entered and filled the city ; at which
the inhabitants being terrified fled away. The angel then said .
to me, " Into this region new comers from the earth daily enter,
and the former inhabitants are by turns separated and cast down
into the gulphs of the west, which appear at a distance like lakes
of fire and brimstone. All in those gulphs are spiritual and
natural adulterers.
80. The sixth memorable relation. As the angel said
this, I looked to the western boundary, and lo ! there appeared as
it were lakes of fire and brimstone ; and I asked him, why the
hells in that quarter had such an appearance ? He replied,
" They appear as lakes in consequence of the falsifications of
truth ; because water in the spiritual sense signifies truth; and there
is an appearance as it were of fire round about them, and in them,
in consequence of the love of evil, and as it were of brimstone in
consequence of the love of what is false. Those three things, the
lake, the fire, and the brimstone, are appearances, because they
are correspondences of the evil loves of the inhabitants. All in
that quarter are shut up in eternal work- houses, where they labor
for food, for clothing, and for a bed to lie on ; and when they
do evil, they are grievously and miserably punished." I further
asked the angel, why he said that in that quarter are spiritual
and natural adulterers, and why he had not rather said, that
they were evil doers and impious ? He replied, " Because all
those who make light of adulteries, that is, who commit them
from a confirmed persuasion that they are not sins, and thus
are in the purpose of committing them from a belief of their
being harmless, are in their hearts evil doers and impious ; for
the conjugial human principle ever goes hand in hand with reli
gion ; and every step and movement made under the influence
of religion, and leading to it, is also a step and movement made
under the influence of the conjugial principle, and leading to it,
which is peculiar and proper to the Christian." On asking what
that conjugial principle was, he said, " It is the desire of living
with one wife ; and every Christian has this desire according to
his religion." I was afterwards grieved in spirit to think that
marriages, which in the most ancient times had been most holy,
85

80, 81 CONJUGIAl LOVE
were so wretchedly changed into adulteries. The angel said,
" The case is the same at this day with religion ; for the Lord
says; ' In the consummation of the age there will be the abomina
tion of desolation foretold by Daniel. And there will be great
affliction, such as there has not been from the beginning of the
world? Matt. xxiv. 15, 21. The abomination of desolation sig
nifies the falsification and deprivation of all truth ; affliction sig
nifies the state of the church infested by evils and falses ; and the
consummation of the age, concerning which those things are
spoken, signifies the last time or end of the church. The
end is now, because there does not remain a truth which is
not falsified ; and the falsification of truth is spiritual whore
dom, which acts in unity with natural whoredom, because they
cohere." 81. As we were conversing and lamenting together on this
occasion, there suddenly appeared a beam of light, which, dart
ing powerfully upon my eyes, caused me to look up : and lo !
the whole heaven above us appeared luminous ; and from the
east to the west in an extended series we heard a glorification :
and the angel said to me, " That is a glorification of the Lord on
account of his coming, and is made by the angels of the eastern
aud western heavens. From the northern and southern heavens
nothing was heard but a soft and pleasing murmur. As the
angel understood everything, he told me first, that gl orificatious
and celebrations of the Lord are made from the Word, because
then they are made from the Lord ; for the Lord is the Word,
that is, the essential divine truth therein; and he said, " Now in
particular they glorify aud celebrate the Lord by these words,
which were spoken by Daniel the prophet, ' Thou sawest iron
mixed with miry clay ; they shall mingle themselves together by
the seed of man ; but they shall not cohere. Nevertheless in those
days the God of the heavens shall cause a kingdom to arise, which
shall not perish for ages. It shall bruise and consume those king
doms ; but itself shall stand for ages,' Dan. ii. 43, 44." After
this, I heard as it were the voice of singing, aud further in the
east I saw a glittering of light more resplendent than the former ;
and I asked the angel what was the subject of their glorification?
He said, "These words in Daniel; 'I saw in the visionsofthe night,
a?id lo / with the clouds of heaven there came as it were the Son
of Man : and to him was given dominion and a kingdom ; and all
people and nations shall worship him. His dominion is the do
minion of an age, which shall not pass away ; and his kingdom
that which shall not perish? Dan. vii. 13, 14. They are further
celebrating the Lord from these words in the Revelation: ' To
Jesus Christ be glory and strength : behold he cometh with clouds.
He is alpha and omega, the beginning and the end, the first and the
last ; who is, who was, and who is to come, the almighty. I, John,
heard this from the Son of Man, out of the midst of the seven

and rrs chaste delights. 81, 82
candlesticks? Rev. i. 5 — 7, 10 — 13 ; chap. xxii. 13 ; Matt. xxiv.
30, 31." I looked again into the eastern heaven : it was en-
lightered on the right side, and the light entered the southern
expanse. I heard a sweet sound ; and I asked the angel, what
was the subject of their glorification in that quarter respecting
he Lord ? He said, " These words in the Revelation : ' I saw a
new heaven and a new earth; and I saw the holy city, New
Jerusalem, coming down from God out of heaven, prepared as a
bride for her husband : and the angel spake with me, and said,
Come, I will shew thee the bride, the lamb's wife : and he
carried me away in the spirit to a great and high mountain, and
shewed me the holy city, Jerusalem? Rev. xxi. T, 2, 9, 10 : also
these words, ' I Jesus am the bright and morning star ; and
the spirit and the bride say, Come ; and he said, Even I come
quickly ; Amen : even come, Lord Jesus," Rev. xxii. 16, 17, 20.'
After these and several other subjects of glorification, tbere was
heard a common. glorification from the east to the west of hea
ven, and also from the south to the north ; and I asked the
angel, "What now is the subject?" He said, "These words
from the prophets ; ' Let all flesh know that I, Jehovah, am thy
Saviour and thy Redeemer,' Isaiah xlix. 26. ' Thus saith
Jehovah, the King of Israel, and his Redeemer, Jehovah
Zebaoth, I am the first and the last, and beside me there is
no God,' Isaiah xliv. 6. ' It shall be said in that day, Lo ! this
is our God, whom we have expected to deliver us ; this is Je
hovah whom we have expected.' Isaiah xxv. 9. ' The voice
of him that crieth in the wilderness, Prepare a way for Jehovah.
Behold the Lord Jehovah cometh in strength. He shall feed his
flock like a shepherd,' Isaiah xl. 3, 10, 11. ' Unto us a child
is born ; unto us a son is given ; whose name is Wonderful, Coun
sellor, God, Hero, Father of Eternity, Prince of Peace?
Isaiah ix. 6. ' Behold the days will come, and I will raise up to
David a righteous branch, who shall reign a King : and this is his
name, Jehovah our Righteousness,' Jeremiah xxiii. 5, 6 ;
chap, xxxiii. 15, 16. ' Jehovah Zebaoth is his name, and
thy Redeemer the holy one of Israel : the God of the whole
EARTH SHALL HE BE CALLED,' Isaiah liv. 5. ' In THAT DAY
THERE SHALL BE ONE JEHOVAH, AND HIS NAME ONE,' Zech. xiv. 9."
On hearing and understanding these words, my heart exulted,
and I went home with joy ; and there I returned out of a state
of the spirit into a state of the body ; in which latter state I
committed to writing what I had seen and heard : to which I
now add the following particular. That conjugial love, such
as it was with the ancients, will be revived again by the Lord
after his coming ; because this love is from the Lord alone, and
is the portion of those who from him, by means of the Word,
are made spiritual.
82. After this, a man from the northern quarter came run-
87

82 CONJUGIAL LOVE
ning in great haste, and koked at me with a threatening conn
tenance, and addressing n.e in a passionate tone of voice, said,
" Are you the man that wishes to seduce the world, under the
notion of re-establishing a new church, which you understand
by the New Jerusalem coming down out of heaven from God ;
and teaching, that the Lord will endow with love truly conjugial
those who embrace the doctrines of that church ; the delights and
felicity of which love you exalt to the very heaven ? Is not this
6 mere fiction ? and do you not hold it forth as a bait and entice
ment to accede to your new opinions ? But tell me briefly, what
are the doctrinals of the New Church, and I will see whether they
agree or disagree." I replied, " The doctrines of the church,
which is meant by the New Jerusalem, are as follow: I. That
there is one God, in whom there is a divine trinity ; and that he
is the Lord Jesus Christ. II. That a saving faith is to believe
on him. III. That evils are to be shunned, because they are
of the devil and from the devil. IV. That goods are to be
done, because they are of God and from God. V. That these
are to be done by a man as from himself; but that it ought
to be believed, that they are done from the Lord with him
and by him." On hearing these doctrines, his fury for some
moments abated ; but after some deliberation he again looked
at me sternly, and said, " Are these five precepts the doctrines
of faith and charity of the New Church ?" I replied, " They
are." He then asked sharply, " How can you demonstrate the
first, ' that there is one God in whom there is a divine trinity ;
and that he is the Lord Jesus Christ?" I said, "I demon
strate it thus : Is not God one and individual ? Is not there a
trinity ? If God be one and individual, is not he one person ?
If he be one person, is not the trinity in that person ? That
this God is the Lord Jesus Christ, is evident from these con
siderations, that he was conceived from God the Father, Luke
i. 34, 35 ; and thus tha' as to his soul he is God ; and hence, as
he himself saith, that the Father and himself are one, John x
30 ; that he is in the Father, and the Father in him, John xix.
10, 11 ; that he that seeth him and knoweth him, seeth and
knoweth the Father, John xiv. 7, 9 ; that no one seeth and
knoweth the Father, except he that is in the bosom of the Fa
ther, John i. 18 ; that all things of the Father are his, John iii.
35 ; chap. xvi. 15 ; that he is the Way, the Truth, and the Life ;
and that no one cometh to the Father but by him, John xiv. 6 ;
thus of or from him, because the Father is in him ; and, accord
ing to Paul, that all the fulness of the Godhead dwelleth bodily
in him, Coloss. ii. 9 ; and moreover, that he hath power over all
flesh, John xvii. 2 ; and that he hath all power in heaven and in
earth, Matt, xxviii. 18 : from which declarations it follows, that
he is God of heaven and earth." He afterwards asked how I
proved the second, " that a saving faith is to believe on him ?"

AND ITS CHASTE DELIGHTS. 82, 83
1 said, " By these words of the Lord, " This is the will of the Fa
ther, that every one that belteveth on the Son should have
eternal life, John vi. 40.' ' God so loved the world, that he gave
his only-begotten Son, that every one that believeth on Htm
should not perish, but should have eternal life,' Johniii. 15, 16.
He that believeth on the Son, hath eternal life ; but he that
believeth not the Son will not see life ; but the wrath of God
abideth on him,' John iii. 36." He afterwards said, " Demon
strate also the third, and the next two doctrines :" I replied,
"What need is there to demonstrate 'that evils ought to be
shunned, because they are of the devil and from the devil ; and
that goods ought to be done, because they are of God and from
God ;' also ' that the latter are to b*e done by a man as from him
self; but that he ought to believe that they are from the Lord
with him and by him ?" That these three doctrines are true, is
confirmed by the whole Sacred Scripture from beginning to end ;
for what else is therein principally insisted on, but to shun evils
and do goods, and believe on the Lord God? Moreover, with
out these three doctrines there can be no religion : for does not
religion relate to life ? and what is life but to shun evils and do
goods ? and how can a man do the latter and shun the former but
as from himself? Therefore if you remove these doctrines from
the church, you remove from it the Sacred Scripture, and also
religion ; and these being removed, the church is no longer a
church." The man on hearing this retired, and mused on what
he had heard ; but still he departed in indignation.

ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE
MARRIAGE 0 GOOD AND TRUTH.
83. There are both internal and external origins of conjugial
love, and several of each ; nevertheless there is but one inmost
or universal origin of all. That this origin is the marriage of
good and truth, shall be demonstrated in what now follows.
The reason why no one heretofore has deduced the origin of that
love from this ground, is, because it has never yet been discovered
that there is any union between good and truth ; and the reason
why this discovery has not been made, is, because good does not
appear in the light of the understanding, as truth does, and hence
the knowledge of it conceals itself and evades every inquiry : and
as from this circumstance good is as it were unknown, it was
impossible for any one to conjecture that any marriage subsisted
between it and truth: yea, before the rational natural sight,
good appears so different from truth, that no conjunction between
them can be supposed. That this is the case, may be seen from
89

88, 84 conjugial love
common discourse whenever they are mentioned ; as when it i3
said, "This is good," truth is not at all thought of; and when
it is said, "This is true," neither is good at all thought of;
therefore at this day it is believed by many, that truth is one
thing and good another ; and by many also, that a man is intel
ligent and wise, and thereby a man (homo), according to the
truths which he thinks, speaks, writes, and believes, and not at
the same time according to goods. That nevertheless there is
no good without truth, nor any truth without good, consequently
that there is an eternal marriage between them ; also that this
marriage is the origin of conjugial love, shall now be shewn and
explained in the following order : I. Good and truth are the
universals of creation, and tfLence are in all created things; but
tln'y are in created subjects according to the form, of each. II.
There is neither solitary good nor solitary truth, but in all cases
/hey are conjoined. III. There is the truth of good, and from
this the good of truth; or truth grounded in good, and good
grounded in that truth: and in those two principles is implanted
from, creation an inclination to join themselves together into a one.
IV. In the subjects of the animal kingdom, the truth of good, or
truth grounded in good, is male (or masculine) ; and the good of
that truth, or good grounded in that truth, is female (or femi
nine). V. From the influx of the marriage of good and truth
from the Lord, the love of the sex and conjugial love are derived.
VI. The love of the sex belongs to the external or natural man,
and hence it is common to every animal. VII. But conjugial
love belongs to the internal or spiritual man ; and hence this love
is peculiar to man. VIII. With man conjugial love is in the
love of the sex. as a gem in its matrix. IX. The love of the sex
with man is not the origin of conjugial love, but its first rudiment;
thus it is like an external natural principle, in which an internal
spiritual principle is implanted. X. During the implantation of
conjugial love, the love of the sex inverts itself and becomes the
chaste love of the sex. XI. The male and the female were created
to be the essential form of the marriage of good and truth. XH.
They are that form in their inmost principles, and thence in
what is derived from those principles, in proportion as the in
teriors of their minds are opened. We will now proceed to
the explanation.
84. I. Good and truth are the universale of creation,
AND THENCE ARE LN ALL CREATED THINGS ; BUT THEY ARE IN
CREATED SUBJECTS ACCORDING TO THE FORM OF EACH. The rea
son why good and truth are the universals of creation, is, because
these two are in the Lord God the Creator ; yea, they are him
self; for he is essential divine good and essential divine truth.
But this enters more clearly into the perception of the under
standing, and thereby into the ideas of thought, if instead of
good we say love, and instead of truth we say wisdom ; conse*
90

AND ITS CHASTE DELIGHTS. 84  86
quently_ that in the Lord God the Creator there are divine love
and divine wisdom, and that they are himself; that is, that he
is essential love and essential wisdom ; for those two are the same
as good and truth. The reason of this is, because good has rela
tion to love, and truth to wisdom ; for love consists of goods,
and wisdom truths. As the two latter and the two former are one
and the same, in the following pages we shall sometimes speak
of the latter and sometimes of the former, while by both the
same is understood. This preliminary observation is here made,
lest different meanings should be attached to the expressions
when they occur in the following pages.
85. Since therefore the Lord God the Creator is essential
iove and essential wisdom, and from him was created the uni
verse, which thence is as a work proceeding from him, it must
needs be, that in all created things there is somewhat of good
and of truth from him ; for whatever is done and proceeds from
any one, derives from him a certain similarity to him. That this is
the case, reason also may see from the order in which all things
in the universe were created ; which order is, that one exists for
the sake of another, and that thence one depends upon another,
like the links of a chain : for all things are for the sake of the
human race, that from it the angelic heaven may exist, through
which creation returns to the Creator himself, in whom it ori
ginated : hence .there is a conjunction of the created universe
with its Creator, and by conjunction everlasting conservation.
Hence it is that good and truth are called the universals of crea
tion. That this is the case, is manifested to every one who takes a
rational view of the subject : he sees in every created thing some
thing which relates to good, and something which relates to
truth. 86. The reason why good and truth in created subjects are
according to the form of each, is, because every subject receives
influx according to its form. The conservation of the whole con
sists in the perpetual influx of divine good and divine truth into
forms created from those principles ; for thereby subsistence or
conservation is perpetual existence or creation. That every sub
ject receives influx according to its form, may be illustrated vari
ously ; as by the influx of heat and light from the sun into vege
tables of every kind ; each of which receives influx according to
its form; thus every tree and shrub according to its form, every
herb and every blade of grass according to its form : the influx
is alike into all; but the reception, which is according to the
form, causes every species to continue a peculiar species. The
same thing may also be illustrated by the influx into animals of
every kind according to the form of each. That the influx is
according to the form of every particular thing, may also be seen
by the most unlettered person, if he attends to the various instru
ments of sound, as pipes, flutes, trumpets, horns, and organs 91

86, 87 CONJUGIAL LOVE
which give forth a sound from being blcwn alike, or from a like
influx of air, according to their respective forms.
87. H. There is neither solitary good nor solitary
TRUTH, BUT IN ALL CASES THEY ARE CONJOINED. Whoever is
desirous from any of the senses to acquire an idea respecting
good, cannot possibly find it without the addition of something
which exhibits and manifests it: good without this is a nameless
entity ; and this something, by which it is exhibited and mani
fested, has relation to truth. Pronounce the term good only, and
say nothing at the same time of this or that thing with which it
is conjoined; or define it abstractedly, or without the addition
of anything connected with it; and you will see that it is a mere
nothing, and that it becomes something with its addition ; and if
you examine the subject with discernment, you will perceive that
good, without some addition, is a term of no predication, and
thence of no relation, of no affection, and of no state ; in a word,
of no quality. The case is similar in regard to truth, if it be
pronounced and heard without what it is joined with : that what
it is joined with relates to good, may be seen by refined reason.
But since goods are innumerable, and each ascends to its greatest,
and descends to its least, as by the steps of a ladder, and also,
according to its progression and quality, varies its name, it is
difficult for any but the wise to see the relation of good and truth
to their objects, and their conjunction in them. , That neverthe
less there is not any good without truth, nor any truth without
good, is manifest from common perception, provided it be first
acknowledged that every thing in the universe has relation to
good and truth ; as was shewn in the foregoing article, n. 84, 85
That there is neither solitary good nor solitary truth, may be
illustrated and at the same time confirmed by various considera
tions ; as by the following : that there is no essence without a
form, nor any form without an essence ; for good is an essence
or esse ; and truth is that by which the essence is formed and
the esse exists. Again in a man (homo) there are the will and
the understanding. Good is of the will, and truth is of the
understanding ; and the will alone does nothing but by the
understanding ; nor does the understanding alone do anything
but from the will. Again, in a man there are two fountains of
bodily life, the heart and the lungs. The heart cannot produce
any sensitive and moving life without the respiring lungs ; neither
can the lungs without the heart. The heart has relation to good,
and the respiration of the lungs to truth : there is also a corre
spondence between them. The case is similar in all the things
of the mind aud of the body belonging to him ; but we have not
leisure to produce further confirmations in this place ; therefore
the reader is referred to the Angelic Wisdom concerning the
Divine Providence, n. 3 — 16, where this subject is more fully
confirmed and explained in the following order : I. That the
92

AND ITS CHASTE DELIGHTS. 87, 88
universe with all its created subjects, is from the divine love by
the divine wisdom ; or, what is the same thing, from the divine
food by the divine truth. II. That the divine good and the
ivine truth proceed as a one from the Lord. III. That this
one, in a certain image, is in every created thing. V. That good
is not good, only so far as it is united with truth ; and that truth
is not truth, only so far as it is united with good. VII. That
the Lord does n it suffer that anything should be divided; where
fore a man must either be in good and at the same time in truth,
or in evil and at the same time in falsehood : not to mention
several other considerations.
88. There is the truth of good, and from this the
good of truth; or truth grounded in good, and good
grounded in that truth; and in those two principles is
implanted from creation an inclination to join themselves
together into a one. It is necessary that some distinct idea
be acquired concerning these principles ; because on such idea
depends all knowledge respecting the essential origin of conjugial
love : for, as will be seen presently, the truth of good, or truth
grounded on good, is male (or masculine), and the good of truth,
or good grounded in that truth, is female (or feminine) : but
this may be comprehended more distinctly, if instead of good
we speak of love, and instead of truth we speak of wisdom ;
which are one and the same, as may be seen above, n. 84.
Wisdom cannot exist with a man but by means of the love of
growing wise; if this love be taken away, it is altogether
impossible for him to become wise. Wisdom derived from this
love is meant by the truth of good, or by truth grounded in
good : but when a man has procured to himself wisdom from
that love, and loves it in himself, or himself for its sake, he
then forms a love which is the love of wisdom, and is meant
by the good of truth, or by good grounded in that truth. There
are therefore two loves belonging to a man, whereof one, which
is prior, is the love of growing wise ; and the other, which is
posterior, is the love of wisdom : but this latter love if it
remains with man, is an evil love, and is called self-conceit,
or the love of his own intelligence. That it was provided from
creation, that this love should be taken out of the man, lest
it should destroy him, and should be transferred to the woman,
for the effecting of conjugial love, which restores man to integrity,
will be confirmed in the following pages. Something respecting
those two loves, and the transfer of the latter to the woman,
may be seen above, n. 32, 33, and in the preliminary memora
ble relation, n. 20. If therefore instead of love is understood
good, and instead of wisdom truth, it is evident, from what has
been already said, that there exists the truth of good, or trutn
grounded in good, and from this the good of truth, or good
grounded in that truth. 93

89, 90 CONJUGIAL LOVE
89. The reason why in these two principles there is implanted
from creation an inclination to join themselves together into a
one, is because the one was formed from the other; wisdom
being formed from the love of growing wise, or truth being
formed from good ; and the love of wisdom being formed from
that wisdom, or the good of truth from that truth; from which
formation it may be seen, that there is a mutual inclination to
re-nnite themselves, and to join themselves together into a one.
This effect takes place with men who are in genuine wisdom,
and with women who are in the love of that wisdom in the hus
band ; thus with those who are in love truly conjugial. But con
cerning the wisdom which ought to exist with the man, and which
should be loved by the wife, more will be said in what follows.
90. IV. In the subject of the animal kingdom the
TRUTH OF GOOD, OR TRUTH GROUNDED LN GOOD, IS MALE (OR
masculine) ; AND the GOOD OF THAT truth, OR GOOD GROUNDED
EST THAT TRUTH, IS FEMALE (OR FEMININE). That from the
Lord, the Creator and Supporter of the universe, there flows a
perpetual union of love and wisdom, or a marriage of good and
truth, and that created subjects receive the influx, each according
to its form, was shewn above, n. 84 — 86 : but that the male
from this marriage, or from that union, receives the truth of
wisdom, and that the good of love from the Lord is conjoined
thereto according to reception, and that this reception takes
place in the intellect, and that hence the male is born to become
intellectual, reason, by its own light, may discover from various
particulars respecting him, especially from his affection, applica
tion, manners, and form. It is discoverable from his affection,
which is the affection of knowing, of understanding, and of
growing wise ; the affection of knowing takes place in childhood,
the affection of understanding in youth and in the entrance Upon
manhood, and the affection of growing wise takes place from the
entrance upon manhood even to old age ; from which it is evi
dent, that his nature or peculiar temper is inclinable to form the
intellect ; consequently that he is born to become intellectual :
but as this cannot be effected except by means of love, therefore
the Lord adjoins love to him according to his reception ; that is,
according to his intention in desiring to grow wise. The same
is discoverable from his application, which is to such things as
respect the intellect, or in which the intellect is predominant ;
several of which relate to public offices and regard the public
good. The same is discoverable too from his manners, which
are all grounded in the intellect as a ruling principle ; in conse
quence whereof the actions of his life, which are meant by
manners, are rational; and it not, still he is desircus they should
appear so ; masculine rationality is also discernible in every one
of his virtues. Lastly, the same is discoverable from his form,
which is different and totally distinct from the female form;
94

AND ITS CHASTE DELIGHTS. 90  92
on which subject see also what was said above, n. 33. Add to
this, that the principle of prolification is in him, which is de
rived from the intellect alone ; for it is from truth grounded in
good in the intellect : that the principle of prolification is from
this source may be seen in the following pages.
91. But that the female is born to be a subject of the will
(ul sit voluntarid), yet a subject of the will as grounded in the
intellectual principle of the man, or what is the same, to be the
love of the man's wisdom, because she was formed through his
wisdom, (on which subject see above, n. 88, 89,) may also
appear from the female's affection, application, manners, and
form. From her affection, which is the affection of loving
knowledge, intelligence, and wisdom ; nevertheless not in herself
but in the man ; and thus of loving the man : for the man (vir)
eannot be loved merely on account of his form, in that he ap-
Eears as a man (homo), but on account of the talent with which
e is gifted, which causes him to be a man. From her applica
tion ; in that it is to such manual works as knitting, needle
work, and the like, serving for ornament, both to decorate
herself and to exalt her beauty : and moreover from her applica
tion to various domestic duties, which connect themselves with
the duties of men, which, as was said, relate to public offices.
They are led to these duties from an inclination to marriage, that
they may become wives, and thereby one with their husbands.
That the same is also discoverable from their manners and
form, needs no explanation.
92. V. From the influx of the marriage of good and
TRUTH FROM THE LORD, THE LOVE OF THE SEX AND CONJUGIAL
love are derived. That good and truth are the universals of
creation, and thence are in all created subjects ; and that they
are in created subjects according to the form of each ; and that
good and truth proceed from the Lord not as two but as one,
was shewn above, n. 84 — 87 : from these considerations it follows,
that the universal conjugial sphere proceeds from the Lord,
and pervades the universe from its primaries to its ultimates ;
thus from angels even to worms. The reason why such a sphere
of the marriage of good and truth proceeds from the Lord, is,
because it is also the sphere of propagation, that is, of prolifica
tion and fructification ; and this sphere is the same with the
divine providence relating to the preservation of the universe by
successive generations. Now since this universal sphere, which
is that of the marriage of good and truth, flows into its subjects
according to the form of each, see n. 86, it follows that the
male receives it according to his form, thus in the intellect,
because he is in an intellectual form ; and that the female receives
it according to her form, thus in the will, because she is a form
of the will grounded in the intellect of the man ; and since tha
95

92—96 conjugial love
sphere is alsc the sphere of prolification, it follows that hence
is the love of the sex.
93. The reason why conjugial love also is from this same
source, is, because that sphere flows into the form of wisdom
with men, and also with angels ; for a man may increase in
wisdom to the end of his life in the world, and afterwards to
eternity in heaven ; and in proportion as he increases in wisdom,
his form is perfected ; and this form receives not the love of the
sex, but the love of one of the sex ; for with one of the sex it
may be united to the inmost principles in which heaven with its
felicities consists, and this union is conjugial love.
94. VI. The love of the sex belongs to the external
OR NATURAL MAN, AND HENCE IT IS COMMON TO EVERY ANIMAL.
Every man is born corporeal, and becomes more and more in
teriorly natural, and in proportion as he loves intelligence he
becomes rational, and afterwards, if he loves wisdom, he becomes
spiritual. What the wisdom is by which a man becomes spiritual,
will be shewn in the following pages, n. 130. Now as a man
advances from knowledge into intelligence, and from intelligence
into wisdom, so also his mind changes its form ; for it is opened
more and more, and conjoins itself more nearly with heaven, and
by heaven with the Lord ; hence it becomes more enamored of
truth, and more desirous of the good of life. If therefore he
halts at the threshold in the progression to wisdom, the form of
his natural mind remains ; and this receives the influx of the
universal sphere, which is that of the marriage of good and truth,
in the same manner as it is received by the inferior subjects of
the animal kingdom — beasts and birds ; and as these are merely
natural, the man in such case becomes like them, and thereby
loves the sex j ust as they do. This is what is meant by the as
sertion, — the love of the sex belongs to the external or natural
man, and hence it is common to every animal.
95. VII. But conjugial love belongs to the internal
OR SPIRITUAL MAN ; AND HENCE THIS LOVE IS PECULIAR TO MAN.
The reason why conjugial love belongs to the internal or spiritual
man is, because in proportion as a man becomes more intelligent
and wise, in the same proportion he becomes more internal aud
spiritual, and in the same proportion the form of his mind is
more perfected ; and this form receives conjugial love : for there
in it perceives and is sensible of a spiritual delight, which is
inwardly blessed, and a natural delight thence arising, which
derives its soul, life, and essence from the spiritual delight.
96. The reason why conjugial love is peculiar to man, is
because he only can become spiritual, he being capable of elevat
ing his intellect above his natural loves, and from that state of
elevation of seeing them beneath him, and of judging of their
quality, and also of amending, correcting, and removing tbem
96

AND ITS CHASTE DELIGHTS. 96  98
No other animal can do this ; for the loves of other animals are
altogether united with their inborn knowledge; on which ac
count this knowledge cannot be elevated into intelligence, and
still less into wisdom ; in consequence of which every other ani
mal is led by the love implanted in his knowledge, as a blind
pers m is led through the streets by a dog. This is the reason
why conjugial love is peculiar to man ; it may also be called
native and near akin to him ; because man has the faculty of
growing wise, with which faculty this love is united.
97. V IH. With man conjugial love is in the love of the
sex as a gem in its matrix. As this however is merely a com-
Jiarison, we will explain it in the article which immediately fol-
ows : this comparison also illustrates what was shewn just above,
n. 94, 95, — that the love of the sex belongs to the external
or natural man, and conjugial love to the internal or spiritual
man. 98. IX. The love of the sex with man is not the origin
OF CONJUGIAL LOVE, BUT ITS FIRST RUDIMENT; THUS IT IS LIKE
AN EXTERNAL NATURAL PRINCIPLE, IN WHICH AN INTERNAL SPI
RITUAL principle is implanted. The subject here treated of is
love truly conjugial, and not ordinary love, which also is called-
conjugial, and which with some is merely the limited love of the
sex. Love truly conjugial exists only with those who desire
wisdom, and who consequently advance more and more into
wisdom. These the Lord foresees, and provides for them con
jugial love ; which love indeed commences with them from the
love of the sex, or rather by it ; but still it does not originate in
it ; for it originates in proportion to the advancement in wisdom
and the dawning of the light thereof in man ; for wisdom and
that love are inseparable companions. The reason why conjugial
iove commences by the love of the sex is, because before a suit
able consort is found, the sex in general is loved and regarded
with a fond eye, and is treated with civility from a moral
ground : for a young man has to make his choice ; and while
this is determining, from an innate inclination to marriage with
one, which lies concealed in the interiors of his mind, his exter
nal receives a gentle warmth. A further reason is, because de
terminations to marriage are delayed from various causes even to
riper years, and in the mean time the beginning of that love is as
lust ; which with some actually goes astray into the love of the
sex ; yet with them it is indulged no further than may be con
ducive to health. This, however, is to be understood as spoken
of the male sex, because it has enticements which actually inflame
it ; but not of the female sex. From these considerations it is
evident that the love of the sex is not the origin of love truly
conjugial ; but that it is its first rudiment in respect to time, vet
not in respect to end ; for what is first in respect to end, is first
in the mind and its intention, because it is regarded as primary ;
7 97

98  101 CONJUGIAL LOVE
but to this first there is no approaching unless successively
through mediums, and these are not first in themselves, but only
conducive to what is first in itself.
99. X. During the implantation of conjugial love,
THE LOVE OF THE SEX INVERTS ITSELF AND BECOMES THE
chaste love of the sex. It is said that in this case the love
of the sex inverts itself; because while conjugial love is coming
to its origin, which is in the interiors of the mind, it sees the
love of the sex not before itself but behind, or not above itself
but beneath, and thus as somewhat which it passes by and
leaves. The case herein is similar to that of a person climbing
from one office to another through a great variety, till he reaches
one which exceeds the rest in dignity ; when he looks back upon
the offices through which he had passed, as behind or beneath
him ; or as when a person intends a journey to the palace of some
king, after his arrival at his journey's end, he inverts his view in
regard to the objects which he had seen in the way. That in
this case the love of the sex remains and becomes chaste, and
yet, to those who are principled in love truly conjugial, is sweeter
than it was before, may be seen from the description given of it
by those in the spiritual world, in the two memorable relations,
q. 44, and 55.
100. XI. The male and the female were created to
BE THE ESSENTIAL FORM OF THE MARRIAGE OF GOOD AND TRUTH.
The reason of this is, because the male was created to be the
understanding of truth, thus truth in form ; and the female was
created to be the will of good, thus good in form ; and there
is implanted in each, from their inmost principles, an inclination
to conjunction into a one, as may be seen above, n. 88 ; thus the
two make one form, which emulates the conjugial form of good
and truth. It is said to emulate it, because it is not the same,
but is like it ; for the good which joins itself with the truth
belonging to the man, is from the Lord immediately ; whereas
the good of the wife, which joins itself with the truth belonging
to the man, is from the Lord mediately through the wife ; there
fore there are two goods, the one internal, the other external,
which join themselves with the truth belonging to the husband,
and cause him to be constantly in the understanding of truth,
and thence in wisdom, by love truly conjugial : but on this sub
ject more will be said in the following pages.
101. XII. Married partners are that form in their
INMOST PRINCIPLES, AND THENCE IN WHAT IS DERIVED FROM
THOSE PRINCIPLES, IN PROPORTION AS THE INTERIORS OF THEIR
minds are opened. There are three things of which every man
consists, and which follow in an orderly connection, — the soul,
the mind, and the body : his inmost is the soul, his middle is
the mind, and his ultimate is the body. Every thing which
flows from the Lord into a man, flows into his inmost principle.
98

AND ITS CHASTE DELIGHTS. 101 — '103
which is the soul, ana descends thence into his middle principle,
which is the mind, and through this into his ultimate principle,
which is the body. Such is the nature of the influx of the mar
riage of good and truth from the Lord with man : it flows imme
diately into his soul, and thence proceeds to the principles next
succeeding, and through these to the extreme or outermost : and
thus conjointly all the principles constitute conjugial love. From
an idea of this influx it is manifest, that two married partners are
the form of conjugial love in their inmost principles, and thence
in those derived from the inmost.
102. But the reason why married partners become that form
in proportion as the interiors of their minds are opened, is, be
cause the mind is successively opened from infancy even to
extreriie old age : for a man is born corporeal : and in proportion
as the mind is opened proximately above the body, he becomes
rational; and in proportion as his rational principle is purified,
and as it were drained of the fallacies which flow in from the
bodily senses, and of the concupiscences which flow in from
the allurements of the flesh, in the same proportion it is opened ;
and this is affected solely by wisdom : and when the interiors of
the rational mind are open, the man becomes a form of wisdom ;
and this form is the receptacle of love truly conjugial. " The
wisdom which constitutes this form, and receives this love, is
rational, and at the same time moral, wisdom : rational wisdom
regards the truths and goods which appear inwardly in man, not
as its own, but as flowing in from the Lord ; and moral wisdom
shuns evils and falses as leprosies, especially the evils of lascivi-
ousness, which contaminate its conjugial love."
et W "W" TV TV TV
103. To the above I shall add two memorable relations :
the first is this. One morning before sun-rise T was looking
towards the east in the spiritual world, and I saw four horsemen
as it were issuing from a cloud refulgent with the flame of the
dawing day. On their heads they had crested helmets, on
their arms as it were wings,, and around their bodies light
orange-colored tunics ; thus clad as for expedition, they rose
in their seats, and gave their horses the reins, which thus ran
as if they had had wings to their feet. I kept my eye fixed on
their course or flight, desiring to know where they were going;
and lo ! three of the horsemen took their direction towards three
different quarters, the south, the west, and the north ; and the
fourth in a short space of time halted in the east. Wondering
at all this, I looked up into heaven, and inquired where those
horsemen were going? I received for answer, "To the wise
men in the kingdoms of Europe, who with clear reasoning and
acute discernment discuss the subjects of their investigation, and
are distinguished above the rest for their genius, that they may
assemble together and explain the secret respecting the origin
99

103, 104 CONJUGIAL LOVE
OF CONJUGIAL 1 JA E, AND RESPECTING ITS VIRTUE OR POTENCY."
It was then said from heaven, " Wait awhile, ana you will see
twenty-seven chariots; three, in which are Spaniards; three, in
which are Frenchmen ; three, in which are Italians; three, in
which are Germans ; three, in which are Dutchmen or Holland
ers ; three, in which are Englishmen ; three, in which are Swedes;
three, in which are Danes ; and three, in which are Poles." In
about two hours I saw the chariots, drawn by horses of a pale-
red color, with remarkable trappings : they passed rapidly along
towards a spacious house in the confines of the east and south,
around which all alighted from their several chariots, and entered
in with much confidence. Then it was said to me, " Go, and do
you also enter, and you will hear." I went and entered : and od
examining the house within, I saw that it was square, the sides
looking to the four quarters : in each side there were three high
windows of crystalline glass, the frames of which were of olive-
wood ; on each side of the frames were projections from the walls,
like chambers vaulted above, in which there were tables. The
walls of these chambers were of cedar, the roof of the noble
almug wood, and the floor of poplar boards. Near the eastern
wall, where no windows were seen, there was set a table overlaid
with gold, on which was placed a turban set with precious
stones, which was to be given as a prize or reward to him who
should by investigation discover the secret about to be proposed.
While my attention was directed to the chamber projections like
closets near the windows, I saw five men in each from every
kingdom of Europe, who were prepared and waiting to know the
object for the exercise of their judgements. An angel then pre
sented himself in the middle of the palace, andsaid, "The object
for the exercise of your judgements shall be respecting the
ORIGIN OF CONJUGIAL LOVE, AND RESPECTING ITS VIRTUE OR
potency. Investigate this and decide upon it; and write your
decision on a piece of paper, and put it into the silver urn which
you see placed near the golden table, and subscribe the initial
letter of the kingdom from which you come ; as F for French,
B for Batavians or Hollanders, I for Italians, E for English,
P for Poles, G for German, H for Spaniards (Hispani), D for
Danes, S for Swedes." As he said this, the angel departed,
saying, " I will return." Then the five men, natives of the same
country, in each closet near the windows, took into consideration
the proposed subject, examined it attentively, and came to a de
cision according to their respective talents and powerful' judge
ment, which they wrote on a piece of paper, and placed ii in the
silver urn, having first subscribed the initial letter of their king
dom. This business being accomplished in about three hours,
the angel returned and drew the papers in order from the urn,
and read them before the assembly.
104. From the first paper which he happened to lay hold
100

AND ITS CHASTE DELIGHTS. 104  106
of, he read as follows ; " We five, natives of the same country, in
oui closet have decreed that the origin of conjugial love is from
the most ancient people in the golden age, and that it was de
rived to them from the creation of Adam and his wife : hence is
the origin of marriages, and with marriages the origin of con
jugial love. The virtue or potency of conjugial love we derive
from no other source than climate or situation in regard to the
sun, and the consequent heat of the country ; and we are con
firmed in this sentiment, not by vain conjectures of reason, but
by evident proofs of experience, as by the case of the people who
live under the line, or the equinoctial, where the heat of the day
is intense, and by the case of those who live nearer to the line,
or more distant from it ; and also from the co-operation of the
sun's heat with the vital heat in the living creatures of the earth
and the fowls of heaven, in the time of spring during prolifica
tion. Moreover, what is conjugial love but heat, which becomes
virtue or potency, if the heat supplied from the sun be added to
it ?" To this decision was subscribed the letter H, the initial of
the kingdom from which they were.
105. After this he put his hand into the urn a second time,
and took out a paper from which he read as follows : " We,
natives of the same country, in our lodge have agreed that the
origin of conjugial love is the same with the origin of marriages,
which were sanctioned by laws in order to restrain man's innate
concupiscences prompting him to adultery, which ruins the soul,
defiles the reason, pollutes the morals, and infects the body with
disease : for adultery is not human but bestial, not rational but
brutish, and thus not in any respect Christian but barbarous :
with a view to the condemnation of such adultery, marriages
originated, and at the same time conjugial love. The case is
the same with the virtue or potency of this love ; for it depends
on chastity, which consists in abstaining from the rovings of
whoredom : the reason is, because virtue or potency, with him
who loves his married partner alone, is confined to one, and is
thus collected and as it were concentrated ; and then it becomes
refined like a quintessence from which all defilement is sepa
rated, which would otherwise be dispersed and cast away in
every direction. One of us five, who is a priest, has also added
predestination as a cause of that virtue or potency, saying, ' Are
not marriages predestinated? and this being the case, are not
the progeny thence issuing and the means conducive thereto,
predestinated also?' He insisted on adding this cause be
cause he had sworn to it." To this decision was subscribed
the letter B. On hearing it, a certain spirit observed with a
smile, " How fair an apology is predestination for weakness or
impotence I"
106. Presently he drew from the urn a third paper, from
which he read as follows : " We, natives of the same country, 101

106 — 108 conjugial love
in our department have deliberated concerning the causes of the
origin of conjugial love, and have seen this to be the principal,
that it is the same with the origin of marriage, because con
jugial love had no existence before marriage ; and the ground of
its existence is, that when any one is desperately in love with a
virgin, he desires in heart and soul to possess her as being lovely
above all things ; and as soon as she betroths herself to him he
regards her as another self. That this is the origin of conjugial
love, is clearly manifest from the fury of every man against his
rivals, and from the jealousy which takes place in case of viola
tion. We afterwards considered the origin of the virtue or
potency of this love; and the sentiments of three prevailed
against the other two, viz., that virtue or potency with a married
partner arises from some degree of licentiousness with the sex.
They affirmed that they knew from experience that the potency
of the love of the sex is greater than the potency of cpnjugial
love." To this decision was subscribed the letter I. On hear
ing it, there was a cry from the table, "Remove this paper
and take another out of the urn."
107. And instantly he drew out a fourth, from which he
read as follows : " We, natives of the same country, under our
window have come to this conclusion, that the origin of conjugial
love and of the love of the sex is the same, the former being de
rived from the latter ; only that the love of the sex is unlimited,
indeterminate, loose, promiscuous, and roving; whereas conjugial
love is limited, determinate, fixed, regular, and constant; and
that this love therefore has been sanctioned and established by
the prudence of human wisdom as necessary to the existence of
every empire, kingdom, commonwealth, and even society ; for
without it men would wander like droves of cattle in fields and
forests, with harlots and ravished females, and would fly from
one habitation to another to avoid the bloody murders, violations,
and depredations, whereby the whole human race would be in
danger of being extirpated. This is our opinion concerning the
origin of conjugial love. But the virtue or potency of conjugial
love we deduce from an uninterrupted state of bodily health con
tinuing from infancy to old age ; for the man who always retains
a sound constitution and enjoys a continual freedom from sick
ness, feels his vigor unabated, while his fibres, nerves, muscles,
and sinews, are neither torpid, relaxed, nor feeble, but retain the
full strength of their powers : farewell." To this decision was
subscribed the letter E.
108. Fifthly, he drew a paper out of the urn, from wh.ch
he read as follows : " We, natives of the same country, at our
table, from the rationality of our minds, have examined into the
origin of conjugial love and of its virtue or potency; and from
all the considerations which have presented themselves, we have
seen and concluded upon no other origin of conjugial love than
102

AND ITS CHASTE DELIGHTS. 108, 109
this; that every man, from incentives and consequent incitements
which are concealed in the interiors of his mind and body, after
indulging in various desires of his eyes, at length fixes his mind
and inclination on one of the female sex, until his passion is deter
mined entirely to her : from this moment his warmth is enkindled
more and more, until at length it becomes a flame ; in this state
the inordinate love of the sex is banished, and conjugial love
takes its place. A youthful bridegroom under the influence of
this flame, knows no other than that the virtue or potency of
this love will never cease ; for he wants experience and therefore
knowledge respecting a state of the failure of his powers, and of
the coldness of love which then succeeds to delights : conjugial
love therefore has its origin in this first ardor before the nuptial
ceremony, and from the same source it derives its virtue or
potency ; but this virtue or potency changes its aspect after the
nuptial ceremony, and decreases and increases ; yet still it con
tinues with regular changes, or with decrease and increase, even
to old age, by means of prudent moderation, and by restraining
the libidinous desires which burst forth from the lurking places
of the mind not yet thoroughly purified : for libidinous desire
precedes wisdom. This is our judgement concerning the origin
and continuance of conjugial virtue or potency." To this deci
sion was subscribed the letter P.
109. Sixthly, he drew out a paper, from which he read as
follows: "We, natives of the same country, from the fellowship
subsisting among us, have attentively considered the causes of
the origin of conjugial love, and have agreed in assigning two ;
one of which is the right education of children, and the other
the distinct possession of inheritances. We have assigned these
two, because they aim at and regard the same end, which is the
public good : and this end is obtained, because infants conceived
and born from conjugial love become proper and true children;
and these in consequence of the natural love of the parents,
exalted by the consideration of their offspring being legitimate,
are educated to be heirs of all their parents' possessions both
spiritual and natural. That the public good is founded on a
right education of children and on a distinct possession of
inheritances, is obvious to reason. Of the love of the sex
and conjugial love, the latter appears as if it were one with
the former, but it is distinctly different ; neither is the one love
near to the other, but within it; and what is within is more
excellent than what is without : and we have seen that conjugial
love from creation is within, and lies hid in the love of the sex,
just as an almond does in its shell ; therefore when conjugial love
comes out of its shell, which is the love of the sex, it glitters
before the angels like a gem, a beryl, and astroites. The reason
of this is, because on conjugial love is inscribed the safety of the
whole human race, which we conceive to be understood by the
103

109 — 111 CONJUGIAL LOVE
{rablic good. This is our judgement respecting the origin of this
ove. With respect to the origin of its virtue or potency, from a
consideration of its causes, we have concluded it to be the deve
lopment and separation of conjugial love from the love of the
Bex, which is effected by wisdom on the man's part, and by the
love of the man's wisdom on the part of the wife : for the love of
the sex is common to man and beast ; whereas conjugial love is
peculiar to men : therefore so far as conjugial love is developed
and separated from the love of the sex, so far a man is a man and
not a beast; and a man acquires virtue or potency from his love,
as a beast does from his." To this decision was subscribed the
letter G.
110. Seventhly, he drew out a paper from which he read as
follows : " We, natives of the same country, in the chamber under
the light of our window, have found our thoughts and thence
our judgements exhilarated by meditating on conjugial love; for
who is not exhilarated by this love, which, while, it prevails in the
mind, prevails also through the whole body? We judge of the
origin of this love from its delights ; for who in any case knows
or has known the trace of any love except from its delight and
pleasurableness ? The delights of conjugial love in their origins
are felt as beatitudes, satisfactions, and happinesses, in their
derivations as pleasantnesses and pleasures, and in their ultimates
as superlative delights. The love of the sex therefore originates
when the interiors of the mind, and thence the interiors of the
body, are opened for the influx of those delights ; but conjugial
love originated at the time when, from entering into marriage
engagements, the primitive sphere of that love ideally promoted
those delights. The virtue or potency of this love arises from its
passing, with its inmost principles, from the mind into the body ;
for the mind, by derivation from the head, is in the body, while
it feels and acts, especially when it is delighted from this love :
hence we judge of the degrees of its potency and the regularity of
its alterations. Moreover we also deduce the virtue of potency
from the stock whence a man is descended: if this be noble on
the father's side, it becomes also by transmission noble with his
offspring. That such nobility is generated, inherited and de
scends by transmission, is agreeable to the dictates of reason
supported by experience." To this decision was subscribed the
letter F.
111. From the paper which came forth the eighth in order,
he read as follows : " We, natives of the same country, in our
place of assembly have not discovered the real origin of conjugial
love, because it lies deeply concealed in the sacred repositories
of the mind. The most consummate vision cannot, by any intel
lectual effort, reach that love in its origin. We have made many
conjectures; but after the vain exertion of subtle inquiry, we
have been in doubt whether our conjectures might not be called
104

AND ITS CHASTE DELIGHTS. Ill, 112
rather trifling than judicious ; therefore whoever is desirous to
extract the origin of that love from the sacred repositories of his
mind, and to exhibit it clearly before his eyes'let him go to
Delphos. We have contemplated that love beneath its origin,
and have seen that in the mind it is spiritual, and as a fountain
from which a sweet stream flows, whence it descends into the
breast, where it becomes delightful, and is called bosom love,
which in itself is full of friendship) and confidence, from a full
inclination to reciprocality ; and that when it has passed the
breast, it becomes genial love. These and similar considerations,
which a young man revolves in his mind while he is determining
his choice to one of the sex, kindle in his heart the fire of conju-
fiallove ; which hie, as it is the primitive of that love is its origin.
n respect to the origin of its virtue or potency, we acknowledge
no other than that love itself, they being inseparable companions,
yet still they are such that sometimes the one precedes and some
times the other. When the love precedes and the virtue or potency
follows it, each is noble because in this case potency is the virtue
of conjugial love; but if the potency precedes and the love follows,
each is then ignoble ; because in this case the love is subordinate
to carnal potency : we therefore judge of the quality of each from
the order in which the love descends or ascends, and thus pro
ceeds from its origin to its proposed end." To this decision was
subscribed the letter D.
112. Lastly, or ninthly, he took up a paper, from which he
read as follows: "We, natives of the same country, in our council-
chamber have exercised our judgement on the two points pro
posed, viz., the origin of conjugial love, and the origin of its
virtue or potency. In the subtleties of inquiry respecting the
origin of conjugial love, in order to avoid obscurity in our rea
sonings, we have distinguished between the love of the sex as
being spiritual, natural, and carnal ; and by the spiritual love of
the sex we have understood love truly conjugial, because this
is spiritual ; and by the natural love of the sex we have under
stood polygamical love, because this is natural; and by the
merely carnal love of the sex we have understood adulterous love
because this is merely carnal. In exercising our judgements to
examine into love truly conjugial, we have clearly seen that this
love exists only between one male and one female, and that from
creation it is celestial and inmost, the soul and father of all good
loves, being inspired into the first parents, and capable of being
inspired into Christians; it is also of such a conjunctive natur6
that by it two minds may become one mind, and two men
(homines) as it were one man (homo); which is meant by becom
ing one flesh. Tha thi s love was inspired at creation, is plain
from these words in the book of creation, " And a man shall leave
father and mother, and shall cleave to his wife; and theyshall be
one flesh? Gen. ii. 24. That it can be inspired into Christians, 105

112 — 115 CONJUGIAL LOVE
is evident from these words, ' Jesus said, Have ye not read, that
he who made them from the beginning, made them male and
female, and said, For this cause shall a man leave father and
mother, and shall cleave to his wife ; and they two shall be one
flesh ? Wherefore they are no longer two but one flesh? Matt.
xix. 4 — 6. So far in regard to the origin of conjugial love : but
as to the origin of the virtue or potency of love truly conjugial,
we conceive it to proceed from a similitude of minds and una
nimity ; for when two minds are conjugially united, their
thoughts spiritually kiss each other, and these inspire into the
body their virtue or potency." To this decision was subscribed
the letter S.
113. There were standing behind an oblong stage in the
palace, erected before the doors, some strangers from Africa, who
cried out to the natives of Europe, "Permit one of us to deliver
his sentiments respecting the origin of conjugial love, and respect
ing its virtue or potency." And immediately all the tables gave
signs- of assent with their hands. Then one of them entered
and stood at the table on which the turban was placed, and said,
" You Christians deduce the origin of conjugial love from love
itself; but we Africans deduce it from the God of heaven and
earth. Is not conjugial love a phaste, pure, and holy love ? Are
not the angels of heaven principled therein ? Is not the whole
human race, and thence the whole angelic heaven, the seed of
that love? And can such super-eminent principle derive its
existence from any other source than from God himself, the
Creator and Preserver of the universe? You Christians deduce
conjugial virtue or potency from various causes rational and
natural; but we Africans deduce it from the state of man's con
junction with the God of the universe. This state we call a state
of religion ; but yrou call it a state of the church : for when the
love is derived from that state, and is fixed and permanent, it
must needs produce its own virtue, which resembles it, and thus
also is fixed and permanent. Love truly conjugial is known only
to those few who live near to God ; consequently the potency of
that love is known to none else. This potency is described by
the angels in the heavens as the delight of a perpetual spring."
114. As he said these word, the whole assembly arose, and
lo ! behind the golden table on which lay the turban, there ap
peared a window that had not before been seen ; and through it
was heard a voice, saying, " The African is to have the
turban." The angel then gave it into his hand, but did not
place it upon his head ; and he went home with it. The inha
bitants of the kingdoms of Europe then left the assembly and
entered their chariots, in which they returned to tlieir respec
tive societies.
115. The second memorable relation. Awaking from
sleep at midnight, I saw at some elevation towards the east at
106

AND ITS CHASTE DELIGHTS. 115
angel holding in his right hand a paper, which appeared extremely
bright, being illuminated by the light flowing from the sun.
In the middle of the paper there was written in golden letters,
the marriage of good and truth. From the writing there
darted forth a splendor which formed a wide circle about the
paper. This circle or encompassing splendor appeared like the
early dawn in spring. After this I saw the angel descending
with the paper in his hand ; and as he descended the paper be
came less aud less lucid, and the writing, which was the mar
riage of good and truth, changed from a golden into a silver
color, afterwards into a copper color, next into an iron color, and
at length into the color of iron and copper rust : finally, I saw
the angel enter an obscure mist, and through the mist descend
upon the ground ; and here I did not see the paper, although he
still held it in his hand. This happened in the world of spirits,
in which all men first assemble after their decease. The angel
then said to me, " Ask those who come hither whether they see
me, or anything in my hand." There came a great number ;
one company from the east, another from the south, another
from the west, and another from the north ; and I asked those
who came from the east and from the south, who in the world had
applied themselves to literary pursuits, " Do you see any one
here with me, and anything in his hand?" They all said,
" No." I then put the same question to those who came from
the west and from the north, who in the world had believed in
the words of the learned ; and these gave the same answer :
nevertheless the last of them, who in the world had been prin
cipled in simple faith grounded in charity, or in some degree of
truth grounded in good, when the rest were gone away, said,
that they saw a man with a paper, the man in a graceful dress,
and the paper with letters written upon it : and when they
applied their eyes nearer to it, they said that they could read
these words, The marriage of good and truth; and they addressed
the angel, intreating him to explain to them the meaning of the
writing. He said, " All things in the whole heaven and in the
whole world, are a marriage of good and truth ; for all things
whatever, both those which live and communicate life and those
which do not live and do not communicate life, were created
from and into the marriage of good and truth. There-does not
exist anything which was created into truth alone, or any thing
which was created into good alone : solitary good or solitary
truth is no' any thing ; but by marriage they exist and become
something which derives its nature and quality from that of the
marriage. In the Lord the Creator are divine good and divine
truth in their very substance: the esse of his substance is divine
good, and its existere is divine truth : in him also they are in
their very essential union ; for in him they infinitely make a one ;
and since these two in the Creator himself are a one, therefore 107

L15 CONJUGIAL LOVE
also they are a one in all things created frorr. him ; hereby also
the Creator is conjoined in an eternal covenant as of marriage
with all things created from himself." The angel further said,
that the Sacred Scripture, which proceeded immediately from the
Lord, is in general and in particular a marriage of good and
truth ; and since the church, which is formed by the truth of
doctrine, and religion, which is formed by the good of life
agreeable to the truth of doctrine, are with Christians derived
solely from the Sacred Scripture, therefore it may manifestly
appear, that the church in general and in particular is a mar
riage of good and truth ; (that this is the case, may be seen in
the Apocalypse Revealed, n. 373, 483.) What has just been
said concerning the marriage of good and truth, is applicable
also to the marriage of charity and faith; for good relates to
charity, and truth to faith. Some of the spirits above-mentioned
who did not see the angel and the writing, being still near, and
hearing these things, said in an under tone, " Yes, we also com
prehend what has been spoken;" but the angel then said to them,
"Turn aside a little from me and speak in like manner." They
turned aside, and then said aloud, " It is not so." After this the
angel spoke concerning the marriage of good and truth with
married pairs, saying, that if their minds were in that marriage,
the husband being truth, and the wife the good thereof, they
would both be in the delights of the blessedness and innocence,
and thence in the happiness which the angels of heaven enjoy ;
and in this state the prolific principle of the husband would be
in a continual spring, and thereby in the endeavour and vigor of
propagating its truth, and the wife would be in a continual re
ception thereof from a principle of love. The wisdom which
husbands derive from the Lord, is sensible of no greater delight
t han to propagate its truths ; and the love of wisdom which wives
Lave from the Lord is sensible of no higher gratification than to
receive those truths as it were in the womb, and thus to conceive
them, to carry them in the womb, and to bring them forth.
Spiritual prolifications with the angels of heaven are of this sort ;
and if you are disposed to believe it, natural prolifications are
also from the same origin. The angel, after a salutation of
peace, raised himself from the ground, and passing through the
mist ascended into heaven ; and then the paper shone as before
according to the degrees of ascent ; and behold I the circle, which
before appeared as the dawn of day, descended and dispelled
the mist which caused darkness on the ground, and a bright
sunshine succeeded.

108

AND ITS CHASTE DELIGHTS. 116
ON THE MARRIAGE OP THE LORD AND THE CHURCH,
AND ITS CORRESPONDENCE.
116. The reason why the marriage of the Lord and the
church, together with its correspondence, is here also treated of,
is, because without knowledge and intelligence on this subject,
scarcely any one can know, that conjugial love in its origin is
holy, spiritual, and celestial, and that it is from the Lord. It is
said indeed by some in the church, that marriages have relation
to the marriage of the Lord with the church ; but the nature
and quality of this relationship is unknown , in order therefore
that this relationship may be exhibited to the understanding so
as to be seen in some degree of light, it is necessary to treat par
ticularly of that holy marriage which has place with and in those
who are the Lord's church. These also, and no others, are
principled in love truly conjugial. But for the better elu
cidation of this arcanum, it may be expedient to consider the
subject distinctly, as arranged under the following articles :
I. The Lord in the Word is called the Bridegroom and
Husband, and the church the bride and wife ; and the con
junction of the Lord with the church, and the reciprocal conjunc
tion of the church with the Lord, is called a marriage. II.
The Lord is also called a Father, and the church, a mother.
III. The offspring derivedfrom the Lord as a husband and father,
and from the church as a wife and mother, are all spiritual;
and in the spiritual sense of the Word are understood bg sons
and daughters, brothers and sisters, sons-in-law and daughters-
in-law, and by other names of relations. IV. The spiritual off
spring, which are born from the Lord's marriage with the church
are truths and goods ; truths, from which are derived understand
ing, perception, and all thought ; and goods, from which are
derived love, charity, and all affection. V. From the marriage
of good and truth, which proceeds from the Lord in the way of
influx, man (homo) receives truth, and the Lord conjoins good
thereto ; and thus the church is formed by the Lord with man.
VI. The husband does not represent the Lord and the wife the
church ; because both together, the husband and the wife, consti
tute the cnurch. VII. Therefore there is not a correspondence of
the husband with the Lord and of the wife with the church, in
the marriages of the angels in the heavens and of men on earth.
VIII. But there is a correspondence with conjugial love, semina
tion, prolification, the love of infants, and similar things which
exist in marriages, and are derivedfrom them. IX. The Word
is the medium of conjunction, because it is from the Lord, and
therefore is the Lord. X. The church is from the Lord, and exists
with those who come to him, and live according to his precepts.
XI. Conjugial love is according to the state of the church, because
109

116  118 CONJUGIAL LOVE
it is according to the state of 'wisdom with man (homo). XII. Aud
as the church is from the Lord, conjugial love is also from him.
We proceed to the explanation of each article.
117. I. The Lord in the Word is called the bride
groom AND HUSBAND, AND THE CHURCH THE BRIDE AND WIFE ',
AND THE CONJUNCTION OF THE LoRD WITH THE CHURCH, AND
THE RECIPROCAL CONJUNCTION OF THE CHURCH WITH THE LoRD,
is called a marriage. That the Lord in the Word is called
the Bridegroom and Husband, and the church the bride and
wife, may appear from the following passages : " He that hath
the bride is the bridegroom ; but the friend of the bridegroom,
who standeth and heareth him, rejoiceth with joy because of the
bridegroom's voice," John iii. 29 : this was spoken by John the
Baptist concerning the Lord. " Jesus said, So long as the bride
groom is with them, the songs of the nuptials cannot fast: the
days will come when the bridegroom will be taken away from
them, and then will they fast," Matt. ix. 15 ; Mark ii. 19, 20 ;
Luke v. 34, 35. " I saw the holy city, New Jerusalem, prepared
as a bride adorned for her husband," Rev. xxi. 2. The New
Jerusalem signifies the New Chui*ch of the Lord, as may be seen
in the Apocalypse Revealed, n. 880, 881. " The angel said to
John, Come, and I will shew thee the bride, the lamb's wife :
and he shewed him the holy city, New Jerusalem," Rev. xxi. 9,
10. " The time of the marriage of the lamb is come, and his
wife hath made herself ready . Blessed are those who are called
to the supper of the marriage of the lamb," Rev. xix. 7, 9.
The bridegroom, whom the five prepared virgins went forth to
meet, and with whom they entered in to the marriage, Matt.
xxv. 1 — 10, denotes the Lord ; as is evident from verse 13, where
it is said, " Watch, therefore ; because ye know neither the day
nor the hour in which the Son of Man will come :" not to
mention many passages in the prophets.
118. H. The Lord is also called a father, and the
church, a mother. The Lord is called a Father, as ap
pears from the following passages : " Unto us a child is born ;
unto us a son is given ; and his name shall be called, Wonderful,
Counsellor, God, the Father of Eternity, the Prince of
Peace?' Isaiah ix. 6. " Thou, Jehovah, art our Father, our
Redeemer ; thy name is from an age," Isaiah lxiii. 16. Again,
" Jesus said, He that seeth me, seeth the Father that sent me,"
John xii. 45. " If ye have known me, ye have known my Father
also ; and henceforth ye have known him, and have seen him."
Tohn xiv. 7. "Philip said, Sheio us the Father: Jesus said
unto him, He that seeth me, seeth the Father; how sayest thou
then, Shew us the Father?" John xiv. 8, 9. "-Jesus said, The
Father and I are one," John x. 30. " All things that the
Father hath are mine," John xvi. 15 ; chap. xvii. 10. " The
Father is in me, and I in the Father," John x. 38 ; chap, xiv
110

AND ITS CHASTE DELIGHTS. 118  120
10, 11, 20. That the Lord and his Father s.re one, as the soul
and the body are one, and that God the Father descended from
heaven, and assumed the human (nature or principle), to redeem
and save men, and that his human nature is what is called the
Son, and is said to be sent into the world, has been fully shewn
in the Apocalypse Revealed.
119. The church is called a mother, as appears from the
following passages : " Jehovah said, Contend with your mother :
she is not my wtfe, and I am not her husband," Hosea ii. 2, 5.
" Thou art thy mother's daughter, that loatheth her husband,"
Ezek. xvi. 45. " Where is the bill of thy mother's divorcement,
whom, I have put away ?" Isaiah 1.1. " Thy mother was like a
vine planted by the waters, bearing fruit," Ezek. xix. 10 ; speak
ing of the Jewish church. " Jesus stretching out his hand to the
disciples, said, My mother and my brethren are those who hear
the Word of God, and do it," Luke viii. 21 ; Matt. xii. 49, 50 ;
Mark iii. 33 — 35 : the Lord's disciples means the church. " There
was standing at the cross of Jesus his mother : and Jesus seeing
his mother and the disciple whom lie loved, standing by, he saith
unto his mother, Woman, behold thy son ; and he saith to the dis
ciple, Behold thy mother : wherefore from that hour the disciple
took her unto his own," John xix. 25 — 27. This implies, that
the Lord did not acknowledge Mary as a mother, but the church ;
therefore he calls her Woman, and the disciple's mother. The
reason why the Lord called her the mother of this disciple, or of
John, was, because John represented the church as to the goods
of charity, which are the church in real effect ; therefore it is
said, He took her unto his own. Peter represented truth and
faith, James charity, and John the works of charity, as may be
seen in the Apocalypse Revealed, n. 5, 6, 790, 798, 879 ; and
the twelve disciples together represented the church as to all its
constituent principles, as may be seen, n. 233, 790, 903, 915.
120. III. The offspring derived from the Lord as a
husband and father, and from the church as a wtfe and
mother, are all spiritual; and in the spiritual sense of
the Word are understood by sons and daughters, brothers
and sisters, sons-in-law, and daughters-in-law, and by
other names of relations. That no other than spiritual off
spring are born of the Lord by the church, is a proposition
which wants no demonstration, because reason sees it to be self-
evident ; for it is the Lord from whom every good and truth
proceeds, and it is the church which receives them and brings
them into effect ; and all the spiritual things of heaven and the
church relate to good and truth. Hence it is that sons and
daughters in the Word, in its spiritual sense, signify truths and
goods ; sons, truths conceived in the spiritual man, and born iu
the natural; and daughters, goods in like manner: therefore
those who are regenerated by the Lord, are called in the Word
111

120  122 CONJUGIAL LOVE
sons of God, sons of the kingdom, born of him ; and the Lord
called the disciples sons : the male child, that the woman brought
forth, and that was caught up to God, Rev. xii. 5, has a similar
signification ; see Apocalypse Revealed, n. 543. Since daugh
ters signify goods of the church, therefore in the Word mention
is so frequently made of the daughter of Zion, the daughter of
Jerusalem, the daughter of Israel, and the daughter of Judah ;
by whom is signified not any daughter, but the affection of
good, which is an affection of the chuwh ; see also Apocalypse
Revealed, n. 612. The Lord also calls those who are of his
church, brethren and sisters ; see Matt. xii. 49, 50 ; chap, xxv
40; chap, xxviii. 10; Mark iii. 35; Luke viii. 21.
121. IV. The spiritual offspring, which are boru
from the Lord's marriage with the church, are truths
and goods ; truths, from which are derived understand
ing, PERCEPTION, AND ALL THOUGHT ; AND GOODS, FROM WHICH
ARE DERIVED LOVE, CHARITY, AND ALL AFFECTION. The 1'eaSOll
why truths and goods are the spiritual offspring, which are born
of the Lord by the church, is, because the Lord is essential
good and essential truth, and these in him are not two but one;
also, because nothing can proceed from the Lord but what is in
him, and what he is. That the marriage of truth and good pro
ceeds from the Lord, and flows in with men; and is received
according to the state of the mind and life of those who are of
the church, was shewn in the foregoing section on the marriage
of good and truth. The reason why by means of truths a
man has understanding, perception, and all thought, and by
means of goods has love, charity, and all affection, is, because all
things of man relate to truth and good ; and there are two con
stituents of man — the will and the understanding ; the will being
the receptacle of good, and the understanding of truth. That
love, charity and affection, belong to the will, and that perception
and thought belong to the understanding, may appear without
the aid of light arising from demonstration ; for there is a light
derived from the understanding itself by which these proposi
tions are seen to be self-evident.
122. V. From the marriage of good and truth, which
PROCEEDS FROM THE LoRD IN THE WAY OF INFLUX, MAN (JlOmo)
RECEIVES TRUTH, AND THE LORD CONJOINS GOOD THERETO J AND
THU8 THE CHURCH IS FORMED BY THE LORD WITH MAN. The
reason why a man receives truth by virtue of the good and
truth which proceed as a one from the Lord, is, because he
•eceives this as his own, and appropriates it to himself as his
own ; for he thinks what is true as from himself, and in like
manner speaks from what is true ; and this takes place because
truth is in the light of the understanding, and hence he sees it:
and whatever he sees in himself, or in his mind, he knows not
whence it is ; for he does not see the influx, as he sees those
112

AND ITS CHASTE DELIGHTS. 122  125
objects which strike upon the bodily vision ; hence he supposes
that it is himself. That it should appear thus, is granted by
the Lord to him, in order that he may be a man (homo), and
that he may have a reciprocal principle of conjunction : add to
this, that every man is born a faculty of knowing, understanding,
and growing wise ; and this faculty receives truths, whereby it
has knowledges, intelligence, and wisdom. And since the female
was created through the truth of the male, and is formed into
the love thereof more and more after marriage, it follows, that
she also receives the husband's truth in herself, and conjoins it
with her own good.
123. The Lord adjoins and conjoins good to the truths
which a man receives, because he cannot take good as of himself,
it being no object of his sight, as it does not relate to light, but
to heat, which is felt and not seen ; therefore when a man sees
truth in his thought, he seldom reflects upon the good which
flows into it from the love of the will, and which gives it life :
neither does a wife reflect upon the good belonging to her, but
upon the husband's inclination towards her, which is according
to the assent of his understanding to wisdom : the good which
belongs to her from the Lord, she applies, without the husband's
knowing any thing respecting such application. From these
considerations then it plainly appears, that a man receives truth
from the Lord, and that the Lord adjoins good to that truth,
according to the application of truth to use ; consequently as the
man is desirous to think, and thence to live, wisely.
124. The church is thus formed with a man by the Lord,
because in such case he is in conjunction with the Lord, in good
from Him, and in truth as from himself; thus he is in the
Lord, and the Lord in him, according to the Lord's words in
John xv. 4, 5. The case is the same, if instead of good we say
charity, and instead of truth faith; because good is of charity,
and truth is of faith.
125. VI. The husband does not represent the Lord,
AND THE WIFE THE CHURCH ; BECAUSE BOTH TOGETHER, THE HUS
BAND AND THE WIFE, CONSTITUTE THE CHURCH. It IS a Common
saying in the church, that as the Lord is the Head of the church,
so the husband is the head of the wife ; whence it should follow,
that the husband represents the Lord, and the wife the church :
but the Lord is the Head of the church ; and man (homo), the
man (vir) and the woman, are the church ; and still more the
husband and wife together. With these the church is first im
planted in the man, and through him in the wife ; because the
man with his understanding receives the truth of the church, and
the wife from the man ; but if it be vice versa, it is not according
to order : sometimes, however, this is the case ; but then it is
with men, who either are not lovers of wisdom, and consequently
are not of the church, or who are in a servile dependence on the
8 11«

125  127 CONJUGIAL LOVE
will of their wives. Something on this subject may be seen in
the preliminary relations, n. 21.
126. VII. Therefore there is not a- correspondence
OF THE HUSBAND WITH THE LoRD AND OF THE WIFE WITH THB
CHURCH, IN THE MARRIAGES OF THE ANGELS IN THE HEAVENS
and of men on earth. This follows as a consequence from
what has just been said ; to which, nevertheless, it may be ex
pedient to add, that it appears as if truth was the primary con
stituent of the church, because it is first in respect to time : from
this appearance, the prelates of the church have exalted faith,
which is of truth, above charity, whch is of good ; in like manner
the learned have exalted thought, which is of the understanding,
above affection, which is of the will ; therefore the knowledge of
what the good of charity and the affection of the will are, lies
deeply buried as in a tomb, while some even cast earth upon
them, as upon the dead, to prevent their rising again. That the
good of charity, notwithstanding, is the primary constituent of
the church, may be plainly seen by those who have not closed
the way from heaven to their understandings, by confirmations
in favor of faith, as the sole constituent of the church, and in
favor of thought, as the sole constituent of man. Now as the
good of charity is from the Lord, and the truth of faith is
with a man as from himself, and these two principles cause con
junction of the Lord with man, and of man with the Lord, such
as is understood by the Lord's words, that He is in them, and
they in Him, John xv. 4, 5, it is evident that this conjunction
constitutes the church.
127. VIII. But there is a correspondence with conju
gial LOVE, SEMINATION, PROLIFICATION, THE LOVE OF INFANTS, AND
SIMILAR THINGS WHICH EXIST IN MARRIAGES AND ARE DERIVED
brom them. These, however, are arcana of too deep a nature to
enter the understanding with any degree of light, unless preceded
by knowledge concerning correspondence ; nor is it possible, if
this knowledge be wanting, so to explain them as to make them
comprehensible. But what correspondence is, and that it exists
between natural things and spiritual, is abundantly shown in the
Apocalypse Revealed, also in the Arcana Coslestia, and spe
cifically in the Doctrine of the New Jerusalem concerning
the Sacred Scripture, and particularly in a memorable
relation respecting it in the following pages. Before some
knowledge on this subject is acquired, we will only present to the
intellectual view, as in a shade, these few particulars : conjugial
love corresponds to the affection of genuine truth, its chastity,
purity, and sanctity; semination corresponds to the potency of
truth ; prolification corresponds to the propagation of truth ; and
the love of infants corresponds to the defence of truth and good.
Now as truth with a man (homo) appears as his own, and good
is adjoined thereto from the Lord, it is evident that these corre-
114

AND ITS CHASTE DELIGHTS. 127  129
spondences are those of the natural or external man with the spi
ritual or internal man : but some degree of light will be reflected
on this subject from the memorable relations which follow
128. IX. The Word is the medium of conjunction,
BECAUSE IT IS FROM THE LoRD, AND THEREFORE IS THE LoRD.
The Word is the medium of conjunction of the Lord with man
(homo), and of man with the Lord, because in its essence it is
divine truth united to divine good, and divine good united to
divine truth : that this union exists in every part of the Word in
its celestial and spiritual sense, may be seen in the Apocalypse
Revealed, n. 373, 483, 689, 881 ; whence it follows, that the
Word is the perfect marriage of good and truth ; and as it is from
the Lord, and what is from him is also himself, it follows, that
while a man reads the Word, and collects truths out of it, the
Lord adjoins good. For a man does not see the goods which
affect him in reading ; because he reads the Word from the un
derstanding, and the understanding acquires thence only such
things as are of its own nature, that is, truths. That good is
adjoined thereto from the Lord, is made sensible to the under
standing from the delight which flows in during a state of illus
tration ; but this takes place interiorly with those only who read
the Word to the end that they may become wise ; and such per
sons are desirous of learning the genuine truths contained in the
Word, and thereby of forming the church in themselves ; whereas
those who read the Word only with a view to gain the reputation
of learning, and those also who read it from an opinion that the
mere reading or hearing it inspires faith and conduces to salva
tion, do not receive any good from the Lord ; for the end pro
posed by the latter is to save themselves by the mere expressions
contained in the Word, in which there is nothing of truth ; and
the end proposed by the former is to be distinguished for their
learning; which end has no conjunction with any spiritual
good, but only with the natural delight arising from worldly
glory. As the Word is the medium of conjunction, it is there
fore called the old and the new Covenant : a covenant signifies
conjunction. 129. X. The church is from the Lord, and exists
WITH THOSE WHO COME TO HIM AND LIVE ACCORDING TO HIS
precepts. It is not denied at this day that the church is the
Lord's, and consequently that it is from the Lord. The reason
why it exists with those who come to him, is, because his church
in that part of the globe which is called Christian, is derived
from the Word ; and the Word is from him, and in such a man
ner from him, that it is himself, the divine truth being therein
united to the divine good, and this also is the Lord. This is
meant by the Word, " which was with God, and which was God,
from which men have life and light, and which was made flesh,"
John i 1 — 14. Moreover, the reason why the church exists with
115

129, 130 CONJUGIAL LOVE
those who come to him, is, because it exists with those who
believe in him; and to believe that he is God the Saviour and
Redeemer, that he is Jehovah our justice, that he is the door by
which we are to enter into the sheepfold, that js, into the church,
that he is the way, the truth, and the life, and that no one comes
to the Father but by him, that the Father and he are one, besides
many other particulars which he himself teaches ; to believe these
things, I say, is impossible for any one, except by influence from
him; and the reason why this is impossible unless he be ap
proached, is, because he is the God of heaven and earth, as he
also teaches. Who else is to be approached, and who else can
be ? The reason why the church exists with those who live ac
cording to hisprecepts, is, because there is conjunction with none
else ; for he says, " He that hath my precepts, and doeth them, he
it is that loveth me ; and I will love him, and will make my abode
with him : but he that doth not love me, doth not keep my pre
cepts," John xiv. 21 — 24. Love is conjunction; and conjunc
tion with the Lord is the church.
130. XI. Conjugial love is according to the state of
THE CHURCH, BECAUSE IT IS ACCORDING TO THE STATE OF WIS
DOM with man (homo). That conjugial love is according to the
state of wisdom with man, has been often said above, and will be
often repeated in the following pages : at present therefore we
will shew what wisdom is, and that it makes one with the church.
"There are belonging to man knowledge, intelligence, and wis
dom. Knowledge relates to information ; intelligence, to reason ;
and wisdom to life. Wisdom considered in its fulness relates at
the same time to information, to reason, and to life : information
precedes, reason is formed by it, and wisdom by both ; as is the
case when a man lives rationally according to the truths which
he knows. Wisdom therefore relates to both reason and life at
once ; and it becomes (or is making) wisdom while it is a prin
ciple of reason and thence of life ; butit is wisdom when it is made
a principle of life and thence of reason. The most ancient people
in this world acknowledged no other wisdom than the wisdom of
life ; which was the wisdom of those who were formerly called
sophi : but the ancient people, who succeeded the most ancient,
acknowledged the wisdom of reason as wisdom ; and these were
called philosophers. At this day, however, many call even
knowledge, wisdom ; for the learned, the erudite, and the mere
sciolists, are called wise ; thus wisdom has declined from its
mountain-top to its valley. But it may be expedient briefly to
shew what wisdom is in its rise, in its progress, and thence in its
full state. The things relating to the church, which are called
spiritual, reside in the inmostprinciples with man ; those relating
to the public weal, which are called things of a civil nature, hold
a place below these ; and those relating to science, to experience,
and to art, which are called natural things, constitute their seaj
116

AND ITS CHASTE DELIGHTS. 130, 131
or basis. The reason why the things relating to the church,
which are called spiritual, reside in the inmost principles witii
man, is, because they conjoin themselves with heaven, and by
heaven wi*h the Lord ; for no other things enter from the Lord
through heaven with man. The reason why the things relating
to the public weal, which are called things of a civil nature, hold
a place beneath spiritual things, is, because they have relation to
the world, and conjoin themselves with it ; for statutes, laws, and
rules, are what bind men, so that a civil society and state may be
composed of them in a well-connected order. The reason why
the things relating to science, to experience, and to art, which are
called natural, constitute their seat or basis, is, because they con
join themselves closely with the five bodily senses ; and these
senses are the ultimates on which the interior principles of the
mind and the inmost principles of the soul, as it were sit or rest.
Now as the things relating to the church, which are called spi
ritual, reside in the inmost principles, and as the things residing
in the inmost principles constitute the head, and the succeeding
things beneath them, which are called things of a civil nature,
constitute the body, and the ultimate things, which are called
natural, constitute the feet ; it is evident, that while these three
kinds of things follow in their order, a man is a perfect man ; for
in such case there is an influx like that of the things of the head
into those of the body, and through the body into the feet ; thus
spiritual things flow into things of a civil nature, and through
them into natural things. Now as spiritual things are in the
light of heaven, it is evident that by their light they illustrate the
things which succeed in order, and by their heat, which is love,
animate them ; and when this is the case the man has wisdom.
As wisdom is a principle of life, and thence of reason, as was said
above, it may be asked, What is wisdom as a principle of life ?
In a summary view, it is to shun evils, because they are hurtful
to the soul, to the public weal, and to the body ; and it is to do
goods, because they are profitable to the soul, to the public weal,
and to the body. This is the wisdom which is meant by the
wisdom to which conjugial love binds itself; for it binds itself
thereto by shunning the evil of adultery as the pest of the soul
of the public weal, and of the body : and as this wisdom oiigi
nates in spiritual things relating to the church, it follows, that
conjugial love is according to the state of the church ; because it
is according to the state of wisdom with men. Hereby also is
understood what has been frequently said above, that so far as a
man becomes spiritual, so far he is principled in love truly conju
gial ; for a man becomes spiritual by means of the spiritual
things of the church." More observations respecting the wisdom
with which conjugial love conjoins itself, may be seen below, n.
163—165.
131. XII. And as the church is from the Lord, con
117

131, 132 conjugial love
JUGIAL LOVE IS ALSO FROM HIM. As this follows as a C0DS6-
quence from what has been said above, it is needless to dwell
upon the confirmation of it. Moreover, fhat love truly conjugial
is from the Lord, all the angels of heaven testify ; and also that
this love is according to their state of wisdom, and that their
state of wisdom is according to the state of the church with
them. That the angels of heaven thus testify, is evident from
the memorable relations annexed to the chapters, containing
an account of what was seen and heard in the spiritual world.
********
132. To the above I shall add two memorable relations.
Flrst. I was conversing on a time with two angels, one from the
eastern heaven and the other from the southern ; wbo perceiving
me engaged in meditation on the arcana of wisdom relating to
conjugial love, said, " Are you at all acquainted with the schools
of wisdom in our world ?" I replied, " Not as yet." And they
said, " There are several ; and those who love truths from spi
ritual affection, or because they are truths, and because they are
the means of attaining wisdom, meet together on a given signal,
and investigate and decide upon such questions as require deeper
consideration than common." They then took me by the hand,
saying, " Follow us ; and you shall see and hear : to-day the sig
nal for meeting is given." I was led across a plain to a hill ;
and lo! at the foot of the hill was an avenue of palms continued
even to its summit, which we entered and ascended : on the sum
mit or top of the hill was a grove, the trees of which, on an
elevated plot of ground, formed as it were a theatre, within which
was a court paved with various colored stones : around it in a
square form were placed seats, on which the lovers of wisdom
were seated ; and in the middle of the theatre was a table, on
which was laid a sealed paper. Those who sat on the seats in
vited us to sit down where there was room : and I replied, " I
was led here by two angels to see and hear, and not to sit down."
Then those two angels went into the middle of the court to the
table, and broke the seal of the paper, and read in the presence
of those who were seated the arcana of wisdom written on the
paper, which were now to be investigated and explained. They
were written by angels of the third heaven, and let down upon
he table. There were three arcana, First, What is the image
of God, and what the likeness of God, into which man (homo)
was created ? Second, Why is not a man born into the know
ledge of any love, when yet beasts and birds, from the highest to
the lowest, are born into the knowledge of all their loves ?
Third, What is signified by the tree of life, and what by the tree
of the knowledge of good and evil, and what by eating thereof 3
Cuderneath was written, Collect your opinions on these three
questions into one decision, aud write it on a new piece of paper,
and lay it on this table, and we shall see it: if the decision, on
118

AND ITS CHASTE DELIGHTS. 132
examination, appear just and reasonable, each of you shall receive
a prize of wisdom. Having read the contents of the paper, the
two angels withdrew, and were carried up into their respective
heavens. Then those who sat on the seats began to investigate and
explain the arcana proposed to them, and delivered their senti
ments in order; first those who sat on the north, next those on
the west, afterwards those on the south, and lastly those on the
east. They began with the first subject of inquiry, What is
the lmage of God, and what the likeness of God, into
which man was created ? Bvf, before they proceeded, these
words were read in the presence of them all out of the book.
of creation, " God said, Let us make man into our image
according to our likeness : and God created man into his
image ; into the image of God created, he him," Gen. i. 26, 27.
" In the day that God created man, into the likeness of God
made he him," Gen. v. 1. Those who sat on the north spoke
first, saying, "The image of God and the likeness of God are the
two lives breathed into man by God, which are the life of the
understanding; for it is written, ' Jehovah God breathed into
Adam's nostril the soul of lives ; and man became a living soul?
Gen. ii. 7 ; into the nostrils denotes into the perception, that the
will of good and the understanding of truth, and thereby the
soul of lives, was in him ; and since life from God was breathed
into him, the image and likeness of God signify integrity de
rived from wisdom and love, and from justice and judgment in
him." These sentiments were favored by those who sat to the
west ; only they added, that the state of integrity then breathed
in from God is continually breathed into every man since; but
that it is a man as in a receptacle ; and a man, as he is a
receptacle, is an image and likeness of God. After this, the
third in order, who were those who were seated on the south,
delivered their sentiments as follows : " An image of God and a
likeness of God are two distinct things ; but in man they are
united from creation ; and we see, as from an interior light, that
the image of God may be destroyed by man, but not the likeness
of God. This appears as clear as the day from this considera
tion, that Adam retained the likeness of God after that he had
lost the image of God ; for it is written after the curse, ' Behold
the man is as one of us, knowing good and evil? Gen. iii. 22 ; and
afterwards he is called a likeness of God, and not an image of
God, Gen. v. 1. But. we will leave to our associates who sit on
the east, and are thence in superior light, to say what is properiy
meant by an image of God, and what by a likeness of God."
And then, after silence was obtained, those who sat on the east
arose from their seats, and looked up to the Lord, and afterwards
sat down again, and thus began : " An image of God is a re
ceptacle of God ; and since God is love itself and wisdom itself,
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132, 133 conjugial love

an image of God is a receptacle of love and wisdom from God in
it; hut a likeness of God is a perfect likeness and full appearance,
as if love and wisdom are in a man, and thence altogether as hfa ;
for a man has no other sensation than that he loves and is wise
from himself, or that he wills good and understands truth from
himself; when nevertheless nothing of all this is from himself,
but from God. God alone loves from himself and is wise from
himself; because God is love itself and wisdom itself. The like
ness or appearance that love and wisdom, or good and truth, are
In a man as his. causes a man to be a man, and makes him
capable of being conjoined to God, and thereby of living to
eternity : from which consideration it follows, that a man is a
man from this circumstance, that he can will good and under
stand truth altogether as from himself, and yet know and believe
that it is from God ; for as he knows and believes this, God places
his image in him, which could not be if he believed it was from
himself and not from God." As they said this, being over
powered with zeal derived from the iove of truth, they thus
continued : " How can a man receive any thing of love and
wisdom, and retain it, and reproduce it, unless he feel it as his
own ? And how can there be conjunction with God by love and
wisdom, ivnless a man have some reciprocity of conjunction 2
For without such a reciprocity conjunction is impossible ; and
the reciprocity of conjunction is, that a man should love God,
and enjoy the things which are of God, as from himself, and yet
believe that it is from God. Also, how can a man live eternally,
unless he be conjoined to an eternal God? Consequently kow
can a man be a man without such a likeness of God in him?"
These words met with the approbation of the whole assembly ;
and they said, Let this conclusive decision be made from them,
" A man is a recipient of God, and a recipient of God is an image
of God ; and since God is love Rself and wisdom itself, a man
is a recipient of those principles ; and a recipient becomes an
image of God in proportion to reception ; and a man is a like
ness of God from this circumstance, that he feels in himself that
the things which are of God are in him as his own ; but still
from that likeness he is only so far an image of God, as he ac
knowledges that love and wisdom, or good and truth, are not his
own in him, and consequently are not from him, but are only in
God, and consequently from God."
133. After this, they entered upon the next subject of dis
cussion, Why is not a man born into the knowledge of
ANY LOVE, WHEN YET BEASTS AND BIRDS, FROM THE HIGHEST TO
THE LOWEST, ARE BOEN INTO THE KNOWLEDGE OF ALL THEIE
loves? They first confirmed the truth of the proposition by
various considerations ; as in regard to a man, that he is born
into no knowledge, not even into the knowledge of conjugial
love ; and they inquired, and were informed by attentive ex
120

AND ITS CHASTE DELIGHTS. 133, 134
aininers, that an infant from connate knowledge cannot even
move itself to the mother's breast, but must be moved thereto
by the mother or nurse ; and that it knows only how to suck,
and this in consequence of habit acquired by continual suction
in the womb ; and that afterwards it does not know how to walk,
or to articulate any human expression ; no, nor even to express by
its tone of voice the affection of its love, as the beasts do : aud
further, that it does not know what is salutary for it in' the way
of food, as all the beasts do, but catches at whatever falls in its
way, whether it be clean or unclean, and puts it into its mouth.
The examiners further declared, that a man without instruction
is an utter stranger to every thing relating to the sexes and their
connection ; and that neither virgins nor young men have any
knowledge thereof without instruction from others, notwith
standing their being educated in various sciences : in a word,
a man is born corporeal as a worm ; and he remains such, unless
he learns to know, to understand, and to be wise, from others.
After this, they gave abundant proofs that beasts, from the
highest to the lowest, as the animals of the earth, the fowls of
the air, reptiles, fishes, the small creatures called insects, are
born into all the knowledges of the loves of their life, as into the
knowledge of all things relating to nourishment, to habitation,
to the love of the sex and prolification, and to the rearing of
their young. This they confirmed by many wonderful things
which they recollected to have seen, heard, and read, in the
natural world, (so they called our world, in which they had
formerly lived), in which not representative but real beasts
exist! When the truth of the proposition was thus fully proved
they applied all the powers of their minds to search out and
discover the ends and causes which might serve to unfold and
explain this arcanum ; and they all said, that the divine wisdom
must needs have ordained these things, to the end that a man
may be a man, and a beast a beast ; and thus, that the imper
fection of a man at his birth becomes his perfection, and the
perfection of a beast at his birth is his imperfection.
134. Those on the north then began to declare their senti
ments, and said, " A man is born without knowledges, to the
end that he may receive them all ; whereas supposing him to be
born into knowledges, he could not receive any but those into
which he was born, and in this case neither could he appropriate
any to himself ; which they illustrated by this comparison : a
man at his first birth is like ground in which no seeds are im
planted, but which nevertheless is capable of receiving all seeds,
and of bringing them forth and fructifying them ; whereas a
beast is like ground already sown, and filled with grasses and
herbs, which receives no other seeds than what are sown in it, or
if it received any it would choke them. Hence it is, that a man
requires many years to bring him to maturity of growth ; during
121

134 CONJUGIAL LOVE
which time he is capable of being cultivated like ground, and of
bringing forth as it were grain, flowers, and trees of every kind ;
whereas a beast arrives at maturity in a few years, during which
no cultivation can produce any thing in him but what is born
with him." Afterwards, those on the west delivered their senti
ments, and said, " A man is not born knowledge, as a beast is
but he is born faculty and inclination ; faculty to know, and in
clination to love ; and he is born faculty not only to know but
also to understand and be wise ; he is likewise born the most
perfect inclination to love not only the things relating to self
and the world, but also those relating to God and heaven ; con
sequently a man, by birth from his parents, is an organ which
lives merely by the external senses, and at first by no internal
senses, to the end that he may successively become a man, first
natural, afterwards rational, and lastly spiritual ; which could
not be the case if he was born into knowledges and loves, as the
beasts are : for connate knowledges and affections set bounds to
that progression ; whereas connate faculty and inclination set no
such bounds: therefore a man is capable of being perfected in
knowledge, intelligence, and wisdom to eternity." Ihose on the
south next took up the debate, and expressed their sentiments
as follows : " It is impossible for a man to take any knowledge
from himself, since he has no connate knowledge ; but he may
take it from othe s ; and as he cannot take any knowledge from
himself, so neither can he take any love ; for where there is no
knowledge there is no love ; knowledge and love being undivided
companions, and no more capable of separation than will and
understanding, or affection and thought ; yea, no more than
essence and form : therefore in proportion as a man takes know
ledge from others, so love joins itself thereto as its companion.
The universal love which joins itself is the love of knowing, of
understanding, and of growing wise ; this love is peculiar to man
alone, and not to any beast, and flows in from God. We agree
with our companions from the west, that a man is not born into
any love, and consequently not into any knowledge; but that he
is only born into an inclination to love, and thence into a faculty
to receive knowledges, not from himself but from others, that is,
by others: we say, by others, because neither have these received
any thing of knowledge from themselves, but from God. We
agree also with our companions to the north, that a man is first
born as ground, in which no seeds are sown, but which is capable
of receiving all seeds, both useful and hurtful. To these con
siderations we add, that beasts are born into natural loves, and
thereby into knowledges corresponding to them ; and that still
they do not know, think, understand, and enjoy auy knowledges,
but are led through them by their loves, almost as blind persons
are led through the streets by dogs, for as to understanding they
are blind ; or rather like people walking in their sleep, who act
122

AND ITS CHASTE DELIGHTS. 134, 135
from the impulse of blind knowledge, the understanding being
asleep." Lastly, those on the east declared their sentiments,
and said, " We agree with our brethren in the opinions they
have delivered, that a man knows nothing from himself, but from
and by others, to the end that he may know and acknowledge
that all knowledge, understanding, and wisdom, is from God ;
and that a man cannot, otherwise be conceived, born, and gene
rated of the Lord, and become an image and likeness of him ; for
he becomes an image of the Lord by acknowledging and believ
ing, that he has received and does receive from the Lord all the
good of love and charity, and all the truth of wisdom and faith,
and not the least portion thereof from himself; and he becomes
a likeness of the Lord by his being sensible of those principles
in himself, as if they were from himself. This he is sensible of,
because he is not born into knowledges, but receives them ; and
what he receives, appears to him as if it was from himself. This
sensation is given him by the Lord, to the end that he may be
a man and not a beast ; since by willing, thinking, loving, know
ing, understanding, and growing wise, as from himself, he re
ceives knowledges, and exalts them into intelligence, and by the
use thereof into wisdom ; thu3 the Lord conjoins man to himself,
and man conjoins himself to the Lord. This could not have
been the case,, unless it had been provided by the Lord, that man
should be born in total ignorance." When they had finished
speaking, it was the desire of all present, that a conclusion should
be formed from the sentiments which had been expressed ; and
they agreed upon the following: "That a man is born into no
knowledge, to the end that he may come into all knowledge,
and may advance into intelligence, and thereby into wisdom, and
that he is born into no love, to the intent that he may come into
all love, by application of the knowledges from intelligence, and
into love to the Lord by love towards his neighbour, and may
thereby be conjoined to the Lord, and by such conjunction be
made a man, and live for ever."
135. After this they took the paper, and read the third sub
ject of investigation, which was, What is hgnified by the
TREE OF LIFE, WHAT BY THE TREE OF THE KNOWLEDGE OF GOOD
AND EVIL, AND WHAT BY EATING THEREOF ? and all the others
ntreated as a favor, that those who were from the east would
unfold this arcanum, because it required a more than ordinary
depth of understanding, and because those who were from the
east are in flaming light, that is, in the wisdom of love, this
wisdom being understood by the garden of Eden, in which those
two trees were placed. They said, ,w We will declare our senti
ments ; but as man does not take any thing from himself, but
from the Lord, therefore we will speak from him ; but yet from
ourselves as of ourselves :" and then they continued, " A tree
signifies a man, and the fruit thereof the good of life; hence
LLiO

135, 136 CONJUGIAL LOVE
the tree of life signifies a man living from God, or God living
in man; and since love and wisdom, and charity and faith, or
good and truth, constitute the life of God in man, therefore these
are signified by the tree of life, and hence man has eternal life:
the like is signified by the tree of life, of which it will be given
to eat, Rev. ii. 7 ; chap xxii. 2, 14. The tree of the knowledge
of good and evil signifies a man believing that he lives from
himself and not from God ; thus that in man love and wisdom,
charity and faith, that is, good and truth, are his and not God's ;
believing this, because he thinks and wills, and speaks and acts
to all appearance, as from himself: and as a man from this faith
persuades himself, that God has implanted himself, or infused
his divine into him, therefore the serpent said, " God doth know,
in the day that ye eat of the fruit of that tree, your eyes will be
opened, andye will be as God, knowing good and evil," Gen. iii. 5.
Eating of those trees signifies reception and appropriation ; eating
of the tree of life, the reception of life eternal, and eating of the
tree of the knowledge of good and evil, the reception of damna
tion ; therefore also both Adam and his wife, together with the
serpent, were cursed : the serpent means the devil as to self-love
and the conceit of his own intelligence. This love is the pos
sessor of that tree ; and the men who are in conceit, grounded in
that love, are those trees. Those persons, therefore, are griev
ously mistaken who believe that Adam was wise and did good
from himself, and that this was his state of integrity ; when
yet Adam himself was cursed by reason of that belief; for this is
signified by ea ting of the tree of the knowledge of good and evil ;
therefore he then fell from the state of integrity in which he had
been, in consequence of believing that he was wise and did good
from God and not at all from himself; for this is meant by
eating of the tree of life. The Lord alone, when he was in the
world, was wise and did good from himself; because the essen
tial divine from birth was in him and was his ; therefore also
from his own ability he was made the Redeemer and Saviour."
From all these considerations they came to this conclusion,
" That by the tree of life, and the tree of the knowledge of good
and evil, and eating thereof, is signified that life for man is God
in him, and that in this case he has heaven and eternal life; but
that death for man is the persuasion and belief, that life for him
is not God but self; whence he has hell and eternal death, which
is condemnation." 136. After this they looked into the paper left by the angels
upon the table, and saw written underneath, Collect your
OPINIONS ON THESE THREE QUESTIONS INTO ONE DECISION
Then they collected them, and saw that they cohered in o*<e
series, and that the series or decision was this, "That mun is
created to receive love and wisdom from God, and yet to all
appearance as from himself; and this for the sake of reception
124

AND ITS CHASTE DELIGHTS. 136, 137
and conjunction : and that therefore a man is not born into any
love, or into any knowledge, and also not into any ability of lov
ing and growing wise from himself; therefore if he ascribes all
the good of love and truth of wisdom to God, he becomes a
living man ; but if he ascribes them to himself, he becomes a
dead man." These words they wrote on a new piece of paper,
and placed it on the table : and lo ! on a sudden the angels ap
peared in bright light, and carried the paper away into heaven
and after it was read there, those who sat on the seats heard
these words from thence, " Well, well ;" and instantly there
appeared a single angel as it were flying from heaven, with two
wings about his feet, and two about his temples, having in his
hand prizes, consisting of robes, caps, and wreaths of laurel ;
and he alighted on the ground, and gave those who sat on the
north robes of an opaline color ; those who sat on the wes\
robes of scarlet color ; those who sat on the south caps whose
borders were ornamented with bindings of gold and pearls, and
which on the left side upwards were set with diamonds cut in
the form of flowers ; but to those who sat to the east he gave
wreaths of laurel, intermixed with rubies and sapphires. Then
all of. them, adorned with their respective prizes, went home
from the school of wisdom ; and when they shewed themselves to
their wives, their wives came to meet them, being distinguished
also with ornaments presented to them from heaven ; at which
the husbands wondered.
137. The second memorable relation. On a time when
I was meditating on conjugial love, lo! there appeared at a dis
tance two naked infants with baskets in their hands, and turtle
doves flying around them ; and on a nearer view, they seemed
as if they were naked, handsomely ornamented with garlands ;
chaplets of flowers decorated their heads, and wreaths of liles
and roses of a hyacinthine blue, hanging obliquely from the
shoulders to the loins, adorned their bosoms ; and round about
both of them there was as it were a common band woven of small
leaves interspersed with olives. But when they came nearer,
they did not appear as infants, or naked, but as two persons in
the prime of their age, wearing cloaks and tunics of shining silk,
embroidered with the most beautiful flowers : and when they
were near me, there breathed forth from heaven through them
a vernal warmth, attended with an odoriferous fragrance, like
what arises from gardens and fields in the time of spring. They
were two married partners from heaven, and they accosted me;
and because I was musing on what I had just seen, they in
quired, " What did you see ?" And when 1 told them that at
first they appeared to me as naked infants, afterwards as infants
decorated with garlands, and lastly as grown up persons in em
broidered garments, and that instantly I experienced a vernal
warmth with its delights, they smiled pleasantly, and said, " In
125

137 CONJUGIAL LOVE
the way we did not seem to ourselves as infants, or naked, or
adorned with garlands, but constantly in the same appearance
which we nowhave : thus at a distance was represented our con
jugial love ; its state of innocence by our seeming like naked
infants, its delights by garlands, and the same delights now by
our cloaks and tunics being embroidered with flowers ; and as
you said that, as we approached, a vernal warmth breathed on
you, attended with its pleasant fragrance as from a garden, we
will explain to you the reason of all this." They said, "We have
now been married partners for ages, and constantly in the prime
of our age in which you now see us : our first state was like the
first state of a virgin and a youth, when they enter into consoci
ation by marriage ; and we then believed, that this state was
the very essential blessedness of our life ; but we were informed
by others in our heaven, and have since perceived ourselves, that
this was a state of heat not tempered by light ; and that it is
successively tempered, in proportion as the husband is perfected
in wisdom, and the wife loves that wisdom in the husband; and
that this is effected by and according to the uses which each, by
mutual aid, affords to society ; also that delights succeed accord
ing to the temperature of heat and light ; or of wisdom and its
love. The reason why on our approach there breathed on you as
it were a vernal warmth, is, because conjugial love and that
warmth in our heaven act in unity; for warmth with us is love;
and the light, wherewith warmth is united, is wisdom ; and use
is as it were the atmosphere which contains each in its bosom.
What are heat and light without that which contains them ? In
like manner, what are love and wisdom without their use ? In
such case there is nothing conjugial in them, because the subject
is wanting in which they shouLd exist to produce it. In heaven
where there is vernal warmth, there is love truly conjugial;
because the vernal principle exists only where warmth is equally
united to light, or where warmth and light are in equal propor
tions; and it is our opinion, that as warmth is delighted with
light, and vice versa, so love is delighted with wisdom, and wis
dom in its turn with love." He further added, " With us in
heaven there is perpetual light, and on no occasion do the shades
of evening prevail, still less is there darkness ; because our sun
does not set and rise like yours, but remains constantly in a
middle altitude between the zenith and the horizon, which, as
you express it, is at an elevation of 45 degrees. Hence, the neat
and light proceeding from our sun cause perpetual spring, and a
perpetual vernal warmth inspires those with whom love is united
with wisdom in just proportion ; and our Lord, by the eternal
union of heat and light, breathes nothing but uses : hence also
come the germinations of your earth, and the connubial associa
tions of your birds and animals in the spring ; for the .verna)
warmth opens their interiors even to the inmost, which are called
126

ANI1 ITS CHASTE DELIGHrS. 137, 138
their souls, and affects them, and communicates to them its con
jugial principle, and causes their principle ofprolification to come
into its delights, in consequence of a continual tendency to pro
duce fruits of use, which use is the propagation of their kind.
But with men (homines) there is a perpetual influx of vernal
warmth from the Lord ; wherefore they are capable of enjoying
marriage delights at all times, even in the midst of winter ; for
the males of the human race were created to be recipients of
light, that is, of wisdom from the Lord, and the females to be
recipients of heat, that is, of the love of the wisdom of the male
from the Lord. Hence then it is, that, as we approached, there
breathed on you a vernal warmth attended with an odoriferous
fragrance, like what arises from gardens and fields in the spring."
As he said this, he gave me his right hand, and conducted me to
houses inhabited by married partners in a like prime of their age
with himself and his partner ; and said, " These wives, who now
seem like young virgins, were in the world infirm old women ;
and their husbands, who now seem in the spring of youth, were
in the world decrepit old men ; and all of them were restored by
the Lord to this prime of their age, because they mutually loved
each other, and from religious motives shunned adulteries as
enormous sins:" and he added, "No one knows the blessed
delights of conjugial love, unless he rejects thehorrid delights of
adultery ; and no one can reject these delights, unless he is under
the influence of wisdom from the Lord ; and no one is under the
influence of wisdom from the Lord, unless he performs uses from
the love of uses." I also saw on this occasion their house uten
sils, which were all in celestial forms, and glittered with gold,
which had a flaming appearance from the rubies with which it
was studded.

ON THE CHASTE PRINCIPLE AND THE NON-CHASTE.
138. As we are yet only at the entrance of our subject re
specting conjugial love specifically considered, and as conjugial
love cannot be known specifically, except in a very indistinct and
obscure manner, unless its opposite, which is the unchaste prin
ciple, also in some measure appear; and as this unchaste prin
ciple appears in some measure, or in a shade, when the chaste
principle is described together with the non-chaste, non-chastity
being only a removal of what is unchaste from what is chaste;
therefore we will now proceed to treat of the chaste principle and
the non-chaste. But the unchaste principle, which is altogether
opposite to the chaste, is treated of in the latter part of thi9
127

138  140 CONJUGIAL LOVE
work, entitled Adulterous Love and its Sinful Pleasures
where it is fully described with all its varieties. But what the
unchaste principle is, and what the non-chaste, and with what
persons each of them prevails, shall be illustrated in the follow
ing order: I. The chaste principle and the non-chaste are predi
cated only of marriages and of such things as relate to marriages.
H. The chaste principle is predicated only of monogamical mar
riages, or of the marriage of one man with one wvfe. IH. The
Christian conjugial principle alone is chaste. IV. Love truly
conjugial is essential chastity. V. All the delights of love truly
conjugial, even the ultimate, are chaste. VI. With those who are
made spiritual by the Lord, conjugial love is more and more puri
fied and rendered chaste. VH. The chastity of marriage exists
by a total renunciation of whoredoms from a principle of religion.
VIII. Chastity cannot be predicated of infants, or of boys and
girls, or of young men and virgins before they feel in themselves
the love of the sex. IX. Chastity cannot bepredicated of eunuchs
so born, or of eunuchs so made. X. Chastity cannot bepredicated
of those who do not believe adulteries to be evils in regard to re
ligion ; and still less of those who do not believe them to be hurt
ful to society. XI. Chastity cannot be predicated of those who
abstain from adulteries only for various external reasons. XII.
Chastity cannot bepredicated of those who believe marriages to
be unchaste. XIII. Chastity cannot be predicated of those who
have renounced marriage by vows of perpetual celibacy, unless
there be and remain in them the love of a life truly conjugial
XIV. .A state of marriage is to be preferred to a state of celibacy
We will now proceed to an explanation of each article.
139. I. The chaste principle and the non-chaste are
PREDICATED ONLY OF MARRIAGES AND OF SUCH THINGS AS RE
LATE to marriages. The reason of this is, because, as will be
shewn presently, love truly conjugial is essential chastity ; and
the love opposite to it, which is called adulterous, is essential
unchastity ; so far therefore as any one is purified from the latter
love, so far he is chaste ; for so far the opposite, which is des
tructive of chastity, is taken away ; whence it is evident that the
purity of conjugial love is what is called chastity. Nevertheless
there is a conjugial love which is not chaste, and yet it is not un
chastity ; as is the case with married partners, who, for various
external reasons, abstain from the effects of lasciviousness so as
not to think about them ; howbeit, if that love is not purified in
their spirits, it is still not chaste ; its form is chaste, but it has
tot in it a chaste essence.
140. The reason why the chaste principle and the non-chaste
are predicated of such things as relate to marriages, is, because
the conjugial principle is inscribed on both sexes from inmost
principles to ultimates; and a man's quality as to his thoughts
and affections, and consequently as to his bodily actions and
128

AND ITS CHASTE DELIGHTS. 140  142
behaviour, is according thereto. That this is the case, appears
more evidently from such as are unchaste. The unchaste prin
ciple abiding in their minds is heard from the tone of their voice
in conversation, and from their applying whatever is said, even
though it be chaste, to wanton and loose ends; (the tone of the
voice in conversation is grounded in the will-affection, and the
conversation itself is grounded in the thought of the understand
ing ;) which is a proof that the will and the understanding, with
everything belonging to them, consequently the whole mind, and
thence everything belonging to the body, from inmost principles
to ultimates, abound with what is unchaste. I have been in
formed by the angels, that, with the greatest hypocrites, the
unchaste principle is perceivable from hearing their conversa
tion, however chastely they may talk, and also is made sensible
from the sphere that issues from them ; which is a further proof
that unchastity resides in the inmost principles of their minds,
and thence in the inmost principles of their bodies, and that the
latter principles are exteriorly covered like a shell painted with
figures of various colors. That a sphere of lasciviousness issues
forth from the unchaste, is manifest from the statutes prescribed
to the sons of Israel, ordaining that everything should be unclean
that was touched even by the hand of those who were defiled by
such unchaste persons. From these considerations it may be
concluded that the case is similar in regard to the chaste, viz.,
that with them everything is chaste from inmost principles to
ultimates, and that this is an effect of the chastity of conjugial
love. Hence it is, that in the world it is said, "To the pure all
things are pure, and to the defiled all things are defiled."
141. The chaste principle is predicated only of mono-
gamioal marriages, or of the marriage of one man with
one wife. The reason of this is, because with them conjugial
love does not reside in the natural man, but enters into the spi
ritual man, and successively opens to itself a way to the essential
spiritual marriage, or the marriage of good and truth, which is
its origin, and conjoins itself therewith ; for that love enters
according to the inore£?e of wisdom, which is according to
the implantation of the church from the Lord, as has been
abundantly shewn above. This cannot be effected with polyga
mists ; for they divide conjugial love ; and this love when divided,
is not unlike the love of the sex, which in itself is natural ; but
on this subject something worthy of attention may be seen in
the section on Polygamy.
142. IH. The Christian conjugial principle alone is
chaste. This is, because love truly conjugial keeps pace with
the state of the church in man (homo), and because the state of
the church is from the Lord, as has been shewn in the foregoing
section, n. 130, 131, and elsewhere ; also because the church in
its genuine truths is in the Word, and the Lord is there present
9 129

142—144 conjugial love
in those truths. From these considerations it follows, that the
chaste conjugial principle exists nowhere but in the Christian
world, and still that there is a possibility of its existing elsewhere.
By the Christian conjugial principle we mean the marriage of one
man with one wife. That this conjugial principle is capable of
being ingrafted into Christians, and of being transplanted heredi
tarily into the offspring from parents who are principled in love
truly conjugial, and that hence both the faculty and the inclina
tion to grow wise in the things of the church and of heaven may
become connate, will be seen in its proper place. Christians, if
they marry more wives than one, commit not only natural but
also spiritual adultery : this will be shewn in the section on
polygamy. 143. IV. Love truly conjugial is essential chastity.
The reasons for this are, 1. Because it is from the Lord, and
corresponds to the marriage of the Lord and the church. 2.
Because it descends from the marriage of good and truth. 3.
Because it is spiritual, in proportion as the church exists with
man (homo). 4. Because it is the foundation and head of all
celestial and spiritual loves. 5. Because it is the orderly
seminary of the human race, and thereby of the angelic heaven.
6. Because on this account it also exists with the angels of hea
ven, and gives birth with them to spiritual offspring, which
are love and wisdom. 7. And because its uses are thus more
excellent than the other uses of creation. From these conside
rations it follows, that love truly conjugial, viewed from its
origin and in its essence, is pure and holy, so that it may be
called purity and holiness, consequently essential chastity : but
that nevertheless it is not altogether pure, either with men or
angels, may be seen below in article VI., n. 146.
144. V. All the delights of love truly conjugial,
EVEN THE ULTIMATE, ARE CHASTE. This follows from what
has been above explained, that love truly conjugial is essential
chastity, and from the considerations that delights constitute its
life. That the delights of this love ascend and enter heaven,
and in the way pass through the delights of the heavenly loves,
in which the angels of heaven are principled ; also, that they
conjoin themselves with the delights of the conjugial love of the
angels, has been mentioned above. Moreover, I have heard it
declared by the angels, that they perceive those delights with
themselves to be exalted and filled, while they ascend from chaste
marriages on the earths : and when some by-standers, who were
unchaste, inquired concerning the ultimate delights whether
they were chaste, they assented and said, " How should it be
otherwise? Are not these the delights of true conjugial love in
their fulness?" The origin, Dature, and quality of the delights
of this love, may be seen above, n. 69: and also in the memo
rable relations, especially those which follow.
130

AND ITS CHASTE DELIGHTS. 145, 146
145 VI. With those who. are made spiritual by the
Lord, conjugial love is more and more purdjied and
rendered chaste. The reasons for this are, 1. Because the
first love, by which is meant the love previous to the nuptials
and immediately after them, partakes somewhat of the love of
the sex, and thus of the ardor belonging to the body not as yet
moderated by the love of the spirit. 2. Because a man (homo)
from natural is successively mac 3 spiritual ; for he becomes spi
ritual in proportion as his rational principle, which is the medium
between heaven and the world, begins to drive a soul from influx
out of heaven, which is the case so far as it is affected and de
lighted with wisdom ; concerning which wisdom see above, n.
130 ; and in proportion as this is effected, in the same propor
tion his mind is elevated into a superior aura, which is the con
tinent of celestial light and heat, or, what is the same, of the
wisdom and love in which the angels are principled ; for hea
venly light acts in unity with wisdom, and heavenly heat with
love ; and in proportion as wisdom and the love thereof increase
with married pairs, in the same proportion conjugial love is puri
fied with them ; and as this is effected successively, it follows
that conjugial love is rendered more and more chaste. This
spiritual purification may be compared with the purification
of natural spirits, which is effected by the chemists, and is
called defecation, rectification, castigation, acution, decanta-
tion, and sublimation ; and wisdom purified may be compared
with alcohol, which is a highly rectified spirit. 3. Now as spi
ritual wisdom in itself is of such a nature that it becomes more
and more warmed with the love of growing wise, and by virtue
of this love increases to eternity; and as this is effected in pro
portion as it is perfected by a kind of defecation, castigation,
rectification, acution, decantation, and sublimation, and this
by elevating and abstracting the intellect from the fallacies
of the senses, and the will from the allurements of the body ;
it is evident that conjugial love, whose parent is wisdom, is in
like manner rendered successively more and more pure, and
thereby chaste. That the first state of love between married
partners is a state of heat not yet tempered by light ; but that
it is successively tempered in proportion as the husband is per
fected in wisdom, and the wife loves it in her husband, may bo
seen in the memorable relation, n. 137.
146. It is however to be observed, that there is no conjugial
love altogether chaste or. pure either with men (homines) or with
angels; there is still somewhat not chaste or not pure which
adjoins or subjoins itself thereto ; but this has a different origin
from that which gives birth to what is unchaste : for with the
angels the chaste principle is above and the non-chaste beneath ,
and there is as it were a door with a hinge interposed by the
Lord, which is opened by determination, and is carefully pre
131

14:6 — 148 conjugial love
vented from standing open, lest the one principle should pass
into the other, and they should mix together : for the natural
principle of man from his birth is defiled and fraught with evils ;
whereas his spiritual principle is not so, because its birth is from
the Lord, for it is regeneration; and regeneration is a successive
separation from the evils to which a man is naturally inclined.
That no love with either men or angels is altogether pure, or
can be pure ; but that the end, purpose, or intention of the
will, is principally regarded by the Lord : and that therefore so
far as a man is principled in a good end, purpose, or intention,
and perseveres therein, so far he is initiated into purity, and so
far he advances and approaches towards purity, may be seen
above, n. 7l.
147. VII. The chastity of marriage exists by a total
renunciation of whoredoms from a principle of religion.
The reason of this is, because chastity is the removal of unchas-
tity ; it being a universal law, that so far as any one removes
evil, so far a capacity is given for good to succeed in its place ;
and further, so far as evil is hated, so far good is loved ; and
also vice versa; consequently, so far as whoredom is renounced,
so far the chastity of marriage enters. That conjugial love is
purified and rectified according to the renunciation of whore
doms, every one sees from common perception as soon as it is
mentioned and heard ; thus before confirmation ; bat as all have
not common perception, it is of importance that the subject
should also be illustrated in the way of proof by such conside
rations as may tend to confirm it. These considerations are,
that conjugial love grows cold as soon as it is divided, and this
coldness causes it to perish ; for the heat of unchaste love ex
tinguishes it, as two opposite heats cannot exist together, but
one must needs reject the other and deprive it of its potency.
Whenever therefore the heat of conjugial love begins to acquire
a pleasant warmth, and from a sensation of its delights to bud
and flourish, like an orchard and garden in spring ; the latter
from the vernal temperament of light and heat from the sun of
the natural world, but the former trom the vernal temperament
of light and heat from the sun of the spiritual world.
148. There is implanted in every man (homo) from creation,
and consequently from his birth, an internal and an external
conjugial principle; the internal is spiritual, and the external
natural : a man comes first into the latter, and as he becomes
spiritual, he comes into the former. . If therefore he remains
in the external or natural conjugial principle, the internal or
spiritual conjugial principle is veiled or covered, until he knows
nothing respecting it; yea, until he calls it an iieal shadow
without a substance : but if a man becomes spiritual, he then
begins to know something respecting it, and afterwards to per-
132

AND ITS CHASTE DELIGHTS. 148  150
ceive something of its quality, and successively to be made
sensible of its pleasantness, agreeableness, and delights ; and
in proportion as this is the case, the veil or covering between
the external and internal, spoken of above, begins to be at
tenuated, and afterwards as it were to melt, and lastly to be
dissolved and dissipated. When this effect takes place, the ex
ternal conjugial principle remains indeed ; but it is continually
purged and purified from its dregs by the internal ; and this
until the external becomes as it were the face of the internal,
and derives its delight from the blessedness which is in the
internal, and at the same time its life, and the delights of its
potency. Such is the renunciation of whoredoms, by which
the chastity of marriage exists. It may be imagined, that
the external conjugial principle, which remains after the in
ternal has separated itself from it, or it from itself, resembles
the external principle not separated : but I have heard from
the angels that they are altogether unlike ; for that the external
principle in conjunction with the internal, which they called the
external of the internal, was void of all lasciviousness, because
the internal cannot be lascivious, but only be delighted chastely ;
and that it imparts the same disposition to its external, wherein
it is made sensible of its own delights : the case is altogether
otherwise with the external separated from the internal ; this
they said, was lascivious in the whole and in every part.
They compared the external conjugial principle derived from
the internal to excellent fruit, whose pleasant taste and flavor
insinuate themselves into its outward rind, and form this into
correspondence with themselves ; they compared it also to a
granary, whose store is never diminished, but is continually re
cruited according to its consumption ; whereas they compared
the external principle, separate from the internal, to wheat in a
winnowing machine, when it is put in motion about its axis ; in
which case the chaff only remains, which is dispersed by the
wind ; so it is with the conjugial principle, unless the adulterons
principle be renounced.
149. The reason why the chastity of marriage does not exist
by the renunciation of whoredoms, unless it be made from a
principle of religion, is, because a man (homo) without religion
is not spiritual, but remains natural; and if the natural man
renounces whoredoms, still his spirit does not renounce them ;
and thus, although it seems to himself that he is chaste by such
renunciation, yet nevertheless unchastity lies inwardly concealed
like corrupt matter in a wound only outwardly healed. That
conjugial love is according to the state of the church with man,
may be seen above n. 130. More on this subject may be seen
in the exposition of article XI.
150. VIII. Chastity cannot be predicated of ra-
BVANTS, OR OF BOYS AND GIRLS, OR OF YOUNG MEN AND VD*
133

150  125 CONJUGIAL LOVE
GINS BEFORE THEY FEEL IN THEMSELVES THE LOVE OF THU
sex. This is because the chaste principle and the unchaste are
predicated only of marriages, and of such things as relate to mar
riages, as may be seen above, n. 139 ; and of those who know
nothing of the things relating to marriage, chastity is not pre-
dicable ; for it is as it were nothing relating to them; and no
thing cannot be an object either of affection or thought : but after
this nothing there arises something, when the first motion to
wards marriage is felt, which is the love of the sex. That virgins
and young men, before they feel in themselves the love of the sex,
are commonly called chaste, is owing to ignorance of what chas
tity is.
151. XI. Chastity cannot be predicated of eunuchs
so born, or of eunuchs so made. Eunuchs so born are those
more especially with whom the ultimate of love is wanting from
birth ; and as in such case the first and middle principles are
without a foundation on which to stand, they have therefore no
existence ; and if they exist, the persons in whom they exist
have no concern to distinguish between the chaste principle and
the unchaste, each being indifferent to them ; but of these
persons there are several distinctions. The case is nearly the
same with eunuchs so made as with some eunuchs so born; but
eunuchs so made, as they are both men and women, cannot
possibly regard conjugial love any otherwise than as a phantasy,
and the delights thereof as idle stories. If they have any incli
nation, it is rendered mute, which is neither chaste nor unchaste:
and what is neither chaste nor unchaste, derives no quality from
either the one or the other.
152. X. Chastity cannot be predicated of those whc
DO NOT BELIEVE ADULTERIES TO 3E EVILS IN REGARD TO RELI
GION J AND STILL LESS OF THOSE WHO DO NOT BELIEVE THEM
ro be hurtful to society. The reason why chastity cannot be
predicated of such is. because they neither know what chastity is
nor even that it exists; for chastity relates to marriage, as was
shewn in the first article of this section. Those who do not
believe adulteries be evil in regard to religion, regard even
marriages as unchaste ; whereas reiigion with married pairs con
stitutes their chastity; thus such persons have nothing chaste in
them, and therefore it is in vain to talk to them of chastity;
these are confirmed adulterers : but those who do not believe
adulteries to be hurtful to society, know still less than the others,
either what chastity is or even that it exists ; for they are adul
terers from a determined purpose : if they say that marriages art
less unchaste than adulteries, they say so merely with the mouth;
but not with the heart, because marriages with them are cold,
and those who speak from such cold concerning chaste heat,
cannot have an idea of chaste heat in regard to conjugial love.
The nature and quality of such persons, and of the ideas of their
thought, andhenceof the interior Drinciples of their conversation,

AND ITS CHASTE DELIGHTS. 152  154
will be seen in the second part of this work, — Adulterous Love
and its Sinful Pleasures.
153. XI. Chastity cannot be predicated of those who
ABSTAIN FROM ADULTERIES ONLY FOR VARIOUS EXTERNAL REA
SONS. Many believe that the mere abstaining from adulteries in
the body is chastity ; yet this is not chastity, unless at the same
time there is an abstaining in spirit. The spirit of man (homo),
by which is here meant his mind as to affections and thoughts,
constitutes the chaste principle and the unchaste, for hence it
flows into the body, the body being in all cases such as the mind
or spirit is. Hence it follows, that those who abstain from adul
teries in the body, without being influenced from the spirit are
not chaste ; neither are those chaste who abstain from them in
spirit as influenced from the body. There are many assignable
causes which make a man desist from adulteries in the body, and
also in the spirit as influenced from the body ; but still, he that
does not desist from them in the body as influenced from the
spirit, is unchaste ; for the Lord says, " That whosoever looketh
upon another's woman, so as to lust after her, hath already com
mitted adultery with her in his heart," Matt. v. 28. It is im
possible to enumerate all the causes of abstinence from adulteries
in the body only, they being various according to states of mar
riage, and also according to states of the body; for there are
some persons who abstain from them from fear of the civil law
and its penalties ; some from fear of the loss of reputation and
thereby of honor; some from fear of diseases which may be
thereby contracted ; some from fear of domestic quarrels on the
part of the wife, whereby the quiet of their lives may be dis
turbed ; some from fear of revenge on the part of the husband or
relations ; some from fear of chastisement from the servants of
the family ; some also abstain from. motives of poverty, avarice,
or imbecility, arising either from disease, from abuse, from age,
or from impotence. Of these there are some also, who, because
they cannot or dare not commit adultery in the body, condemn
adulteries in the spirit ; and thus they speak morally against
adulteries, ana in favor of marriages ; but such person, unless in
spirit they call adulteries accursed, and this from a religious
principle in the spirit, are still adulterers ; for although they do
not commit them in the body, yet they do in the spirit; where
fore after death, when they become spirits, they speak openly in
favor of them. From these considerations it is manifest, that
even a wicked person may shun adulteries as hurtful ; but that
none but a Christian can shun them as sins. Hence then the
truth of the proposition is evident, that chastity cannot be pre
dicated of those who abstain from adulteries merely for various
external reasons.
154. XII. Chastity cannot be predicated of those who
believe marriages to be unchaste. These, like the persons
135

154, 155 CONJUGIAL LOVE
spoken of just above, n. 152, do not know either what chastity
is, or even that it exists ; and in this respect they are like those
who make chastity to consist merely in celibacy, of whom wo
shall speak presently.
155. XIII. Chastity cannot be predicated of those who
HAVE RENOUNCED MARRIAGE BY VOWS OF PERPETUAL CELTBACY,
UNLESS THERE BE AND REMAIN IN THEM THE LOVE OF A LIFE
truly conjugial. The reason why chastity cannot be pre
dicated of these, is, because after a vow of perpetual celibacy,
conjugial love is renounced ; and yet it is of this love alone
that chastity can be predicated : nevertheless there still remains
an inclination to the sex implanted from creation, and conse
quently innate by birth ; and when this inclination is restrained
and subdued, it must needs pass away into heat, and in some
cases into a violent burning, which, in rising from the body
into the spirit, infests it, and with some persons defiles it ; and
there may be instances where the spirit thus defiled may defile
also the principles of religion, casting them down from their
internal abode, where they are in holiness, into things external,
where they become mere matters of talk and gesture ; therefore
it was provided by the Lord, that celibacy should have place
only with those who are in external worship, as is the case with
all who do not address themselves to the Lord, or read the
Word. With such, eternal life is not so much endangered by
vows of celibacy attended with engagements to chastity, as it is
with those who are principled in internal worship: moreover, in
many instances that state of life is not entered upon from any
freedom of the will, many being engaged therein before they
attain to freedom grounded in reason, and some in consequence
of alluring worldly motives. Of those who adopt that state with
a view to have their minds disengaged from the world, that
they may be more at leisure to apply themselves to divine things,
those only are chaste with whom the love of a life truly con
jugial either preceded that state or followed it, and with whom
it remains; for the love of a life truly conjugial is that alone
of which chastity is predicated. Wherefore also, after death,
all who have lived in monasteries are at length freed from their
vows and set at liberty, that, according to the interior vows and
desires of their love, they may be led to choose a life either con-
jugial or extra-conjugial: if in such case they enter into con
iugial life, those who have loved also the spiritual things of
divine worship are given in marriage in heaven ; but those who
enter into extra-conjugial life are sent to their like, who dwell
on the confines of heaven. I have inquired of the angels,
whether those who have devoted themselves to works of piety,
and given themselves up entirely to divine worship, and who thus
have withdrawn themselves from the snares of the world and the
concupiscences of the flesh, and with this view have vowed per-
136

AND ITS CHASTE DELIGHTS. 155 — 151*
petual virginity, are received into heaven, and there admitted
among the blessed to enjoy an especial portion of happiness
according to their faith. To this the angels replied, that such
are indeed received into heaven ; but when they are made
sensible of the sphere of conjugial love there, they become sad
and fretful, and then, some of their own accord, some by asking
leave, and some from being commanded, depart and are dis
missed, and when they are out of that heaven, a way is opened
for them to their consociates, who had been in a similar state of
life in the world ; and then from being fretful they become
cheerful, and rejoice together.
156. XIV. A STATE OF MARRIAGE IS TO BE PREFERRED TO A
state of celibacy. This is evident from what has been said
above respecting marriage and celibacy. A state of marriage is
to be preferred because it is a state ordained from creation ;
because it originates in the marriage of good and truth ; because
it corresponds with the marriage of the Lord and the church ;
because the church and conjugial love are constant companions ;
because its use is more excellent than all the other uses of the
things of creation, for thence according to order is derived the
increase of the human race, and also of the angelic heaven,
which is formed from the human race : moreover, marriage con
stitutes the completeness of a man (homo) ; for by it he becomes
a complete man, as will be shewn in the following chapter. All
these things are wanting in celibacy. But if the proposition be
taken for granted, that a state of celibacy is preferable to a state
of marriage, and if this proposition be left to the mind's ex
amination, to be assented to and established by confirming
proofs, then the conclusion must be, that marriages are not holy,
neither can they be chaste ; yea, that chastity in the female sex
belongs only to those, who abstain from marriage and vow per
petual virginity : and moreover, that those who have vowed per
petual celiDacy are understood by the eunuchs who make them-
sel es eunuchs for the kingdom of heaven's sake, Matt. xix. 12;
not to mention other conclusions of a like nature ; which, being
f rounded in a proposition that is not true, are also not true.
he eunuchs who make themselves eunuchs for the kingdom of
heaven's sake, are spiritual eunuchs, who are such as in mar-
ria es abstain from the evils of whoredoms : that Italian eunuchs
are not meant, is evident.
******
151.* To the above I shall add two memorable relations.
First. As I was going home from the school of wisdom (con
cerning which, see above, n. 132), I saw in the way an angel
dressed in blue. He joined me and walked by my side, and
said, " I see that you are come from the school of wisdom, and
are made glad by what you heard there ; and as I perceive that you
are not a full inhabitant of this world, because you are at the
137

151* CONJUGIAL LOVE
same time in the natural world, and therefore know nothing
of our olympic gymnasia, where the ancient sophi meet together,
and by the information they collect from every new comer, learn
what changes and successions wisdom has undergone and is still
undergoing in your world ; if you are willing I will conduct you
to the place where several of those ancient sophi and their sons,
that is, their disciples, dwell." So he led me to the confines
between the north and east ; and while I was looking that way
from a rising ground, lo ! I saw a city, and on one side of it two
small hills ; that which was nearer to the city being lower than
the other. " That city," said he, is called Athens, the lower
hill Parnassus, and the higher Helicon. They are so called,
because in the city and around it dwell the wise men who for
merly lived in Greece, as Pythagoras, Socrates, Aristippus,
Xenophon, with their disciples and scholars." On my asking
him concerning Plato and Aristotle, he said, "They and their
followers dwell in another region, because they taught principles
of rationality which relate to the understanding ; whereas the
former taught morality which relates to the life." He further
informed me, that it was customary at times to depute from the
city of Athens some of the students to learn from the literati of
the Christians, what sentiments they entertain at this day re
specting God, the creation of the universe, the immortality of the
soul, the relative state of men and beasts, and other subjects of
interior wisdom : and he added, that a herald had that day an
nounced an assembly, which was a token that the emissaries had
met with some strangers newly arrived from the earth, who had
communicated some curious information. We then saw several
persons going from the city and its suburbs, some having their
heads decked with wreaths of laurel, some holding palms in their
hands, some with books under their arms, and some with pens
under the hair of the left temple. We mixed with the company,
and ascended the hill with them ; and lo ! on the top was an
octagonal palace, which they called the Palladium, into which we
entered : within there were eight hexangular recesses, in each of
which was a book-case and a table : at these recesses were seated
the laureled sophi, and in the Palladium itself there were seats
cut out of the rock, on which the rest were seated. A door on
the left was then opened, through which the two strangers newly
arrived from the earth were introduced ; and after the compli
ments of salutation were paid, one of the laureled sophi asked
them, "What news from the earth ?" They replied, "This
is news, that in forests there have been found men like beasts, or
beasts like men : from their face and body they were known to
have been born men, and to have been lost or left in the forests
when they were two or three years old ; they were not able to
give utterance to any thought, nor could they learn to articulate
the voice into any distinct expression ; neither did they know the
133

and its chaste delights. 151*, 152*
food suitable for them as the beasts do, but put greedily into
their mouths whatever they found in the forest, whether it was
clean or unclean ; besides many other particulars of a like nature:
from which some of the learned among us have formed several
conjectures and conclusions concerning the relative state of men
and beasts." On hearing this account, some of the ancient sophi
asked, " What were the conjectures and conclusions formed from
the circumstances you have related ?" The two strangers re
plied, " There were several : but they may all be comprised under
the following: 1. That a man by nature, and also by birth, is
more stupid and consequently viler than any beast; and that he
remains so, unless he is instructed. 2. That he is capable of
being instructed, because he has learnt to frame articulate
sounds, and thence to speak, and thereby has begun to express
his thoughts, and this successively more and more perfectly
until he has been able to express the laws of civil society ;
several of which are nevertheless impressed on beasts from their
birth. 3. That beasts have rationality like men. 4. Therefore,
that if beasts could speak, they would reason on any subject as
acutely as men ; a proof of which is, that they think from reason
and prudence just as men do. 5. That the understanding is
only a modification of light from the sun ; the heat co-operating
by means of ether, so that it is only an activity of interior
nature ; and that this activity may be so exalted as to appear like
wisdom. 6. That therefore it is ridiculous to believe that a man
lives after death any more than a beast ; unless perchance, for
some days after his decease, in consequence of an exhalation of
the life of the body, he may appear as a mist under the form of
a spectre, before he is dissipated into nature ; just as a shrub
raised up from its ashes, appears in the likeness of its own form.
7. Consequently that religion, which teaches a life after death, is
a mere device, in order to keep the simple inwardly in bonds by
its laws, as they are kept outwardly in bonds by the laws of the
state." To this they added, that " people of mere ingenuity
reason in this manner, but not so the intelligent:" and they
were asked, " How do the intelligent reason ?" They said they
had not been informed ; but they supposed that they must rea
son differently.
152.* On hearing this relation, all those who were sitting a
the tables exclaimed, " Alas ! what times are come on the earth!
What changes has wisdom undergone ? How is she transformed
into a false and infatuated ingenuity ! The sun is set, and in his
station beneath the earth is in direct opposition to his meridian
altitude. From the case here adduced respecting such as have
been left and found in forests, who cannot see that an unin-
structed man is such as here represented ? For is not the nature
of his life determined by the nature of the instruction he receives?
Is he not born in a state of greater ignorance than the beasts?
13!>

152*, 153* conjugial love
Must he not learn to walk and to speak? Supposing he never
learnt to walk, would he ever stand upright ? And if he never
learnt to speak, would he ever be able to express his thoughts?
Is not every man such as instruction makes him, — insane from
false principles, or wise from truths ? and is not he that is insane
from false principles, entirely possessed with an imagination that
he is wiser than he that is wise from truths ? Are there not
instances of men who are so wild and foolish, that they are no
more like men than those who have been found in forests ? Is
not this the case with such as have been deprived of memory ?
From all these considerations we conclude, that a man without
instruction is neither a man nor a beast ; but that he is a form,
which is capable of receiving in itself that which constitutes a
man ; and thus that he is not born a man, but that he is made
a man ; and that a man is born such a form as to be an organ
receptive of life from God, to the end that he may be a subject
into which God may introduce all good, and, by union with him
self, may make him eternally blessed. We have perceived from
your conversation, that wisdom at this day is so far extinguished
or infatuated, that nothing at all is known concerning the relative
state of the life of men and of beasts ; and hence it is that the
state of the life of man after deathis not known : but those who
are capable of knowing this, and yet are not willing, and in con
sequence deny it, as many Christians do, may fitly be compared
to such as are found in forests : not that they are rendered so
stupid from a want of instruction, but that they have rendered
themselves so by the fallacies of the senses, which are the dark
ness of truths."
153.* At that instant a certain person standing in the middle
of the Palladium, and holding in his hand a palm, said, " Explain,
I pray, this arcanum, How a man, created a form of God, could
be changed into a form of the devil. I know that the angels of
heaven are forms of God and that the angels of hell are forms of
the devil, and that the two forms are opposite to each other, the
latter being insanities, the former wisdoms. Tell me, therefore,
how a man, created a form of God, could pass from day into such
night, as to be capable of denying God and life eternal." To
this the several teachers replied in order ; first the Pythagoreans,
next the Socratics, and afterwards the rest : but among them
there was a certain Platonist, who spoke last ; and his opinion
prevailed, which was to this effect; That the men of the satur
nine or golden age knew and acknowledged that they were forms
receptive of life from God ; and that on this account wisdom was
inscribed on their souls and hearts, and hence they saw truth
from the light of truth, and by truths perceived good from the
delight of the love thereof: but as mankind in the following ages
receded from the acknowledgement that all the truth of wisdom
a.nd the consequent good of love belonging to them, continually
140

AND ITS CHASTE DELIGHTS. 153*  155*
flowed in from God, they ceased to be habitations of God ; and
then also discourse with God, and consociation with angels
ceased : for the interiors of their minds were bent from their
direction, which had been elevated upwards to God from God, into
a direction more and more oblique, outwardly into the world,
and thereby to God from God through the world, and at length
inverted into an opposite direction, which is downwards to self;
and as God cannot be looked at by a man interiorly inverted, and
thereby averted, men separated themselves from God, and were
made forms of hell or devils. From these considerations it
follows, that in the first ages they acknowledged in heart and
soul, that all the good of love and the consequent true wisdom,
were derived to them from God, and also that they were God's
in them : and thus that they were mere recipients of life from
God, and hence were called images of God, sons of God, and
born of God : but that in succeeding ages they did not acknow
ledge this in heart and soul, but by a certain persuasive faith,
next by an historical faith, and lastly only with the mouth; and
this last kind of acknowledgement is no acknowledgement at all ;
yea, it is in fact a denial at heart. From these considerations it
may be seen what is the quality of the wisdom which prevails at
this day on the earth among Christians, while they do not know
the distinction between a man and a beast, notwithstanding theii
beiDg in possession of a written revelation, whereby they may be
inspired by God : and hence many believe, that in case a man
lives after death, a beast must live also ; or because a beast is not
to live after death, neither will a man. Is not our spiritual light,
which enlightens the sight of the mind, become thick darkness
with them ? and is not their natural light, which only enlightens
the bodily sight, become brightness to them?
154.* After this they all turned towards the two strangers,
and thanked them for their visit, and for the relation they had
given, and entreated them to go and communicate to their breth
ren what they had heard. The strangers replied that they would
endeavor to confirm their brethren in this truth, that so far as
they ascribe all the good of charity and the truth of faith to the
Lord, and not to themselves, so far they are men, and so far they
become angels of heaven.
155.* Ihe second memorable eelation. One morning I
was awoke by some delightful singing which I heard at a height
above me, and in consequence, during the first watch, which is
internal, pacific, and sweet, more than the succeeding part of the
day, I was in a capacity of being kept for sometime in the spirit
as it were out of the body, and of attending carefully to the
affection which was sung. The singing of heaven is an affection
of the mind, sent forth through the mouth as a tune : for the
tone of the voice in speaking, separate from the discourse of the
speaking, and grounded in the affection of love, is what gives life
141

155* conjugial lovf
to the speech. In that state I perceived that it was the affection
of the delights of conjugial love, which was made musical by
wives in heaven : that this was the case, I observed from tli6
sound of the song, in which those delights were varied in a
wonderful manner. After this I arose, and looked into the
spiritual world ; and lo! in the east, beneath the sun, there
appeared as it were a golden shower. It was the morning dew
descending in great abundance, which, catching the sun's rays
exhibited to my eyes the appearance of a golden shower. In
consequence of this I became fully awake, and went forth in
the spirit, and asked an angel who then happened to meet me,
whether he saw a golden shower descending from the sun ? He
replied, that he saw one whenever he was meditating on conjugial
love ; and at the same time turning his eyes towards the sun, he
added, "That shower falls over a hall, in which are three hus
bands with their wives, who dwell in the midst of an eastern
Earadise. Such a shower is seen falling from the sun over that
all, because with those husbands and wives there resides wisdom
respecting conjugial love and its delights; with the husbands
respecting conjugial love, and with the wives respecting its
delights. But I perceive that you are engaged in meditating on
the delights of conjugial love: 1 will therefore conduct you there,
and introduce you to them." He led me through paradisiacal
scenery to houses built of olive wood, having two cedar columns
before the gate, -and introduced me to the husbands, and asked
their permission for me to converse with them in the presence of
the wives. They consented, and called their wives. These looked
into my eyes most shrewdly; upon which I asked them, " Why
do you do so ?" They said, " We can thereby discover exqui
sitely what is yourinclination and consequent affection, and your
thought grounded in affection, respecting the love of the sex ;
and we see that you are meditating intensely, but still chastely,
concerning it." And they added, "What do you wish us to tell
you on the subject?" I replied, "Tell me, I pray, something
respecting the delights of conjugial love." The husbands as
sented, saying, " If you are so disposed, give them some infor
mation in regard to those delights: their ears are chaste." They
asked me, " Who taught you to question us respecting the
delights of that love ? Why did you not question our husbands?"
I replied, " This angel, who accompanies me, informed me, that
wives are the recipients and sensories of those delights, because
they are born loves ; and all delights are of love." To this
they replied with a smile, "Be prudent, and declare nothing of
this -sort except ambiguously; because it is a wisdom deeply
seated in the hearts of our sex, and is not discovered to any hus
band, unless he be principled in love truly conjugial. There are
several reasons for this, which we keep entirely to ourselves.''
Then the husbands said, " Our wives know all the states of oui
142

AND ITS CHASTE DELIGHTS. 155*
minus, none of which are hid from them : $iey see, perceive, and
are sensible of whatever proceeds from our will. We, on the
other hand, know nothing of what passes with our wives. This
faculty is given to wives, because they are most tender loves, and
as it were burning zeals for the preservation of friendship and
conjugial confidence, and thereby of all the happiness of life,
which they carefully attend to, both in regard to their husbands
and themselves, by virtue of a wisdom implanted in their love,
which is so full of prudence, that they are unwilling to say, and
consequently cannot say, that they love, but that they are loved."
I asked the wives, "Why are you unwilling, and consequently
cannot say so ?" They replied, " If the least hint of the kind
were to escape from the mouth of a wife, the husband would be
seized with coolness, which would entirely separate him from all
communication with his wife, so that he could not even bear to
look upon her ; but this is the case only with those husbands
who do not hold marriages to be holy, and therefore do not love
tlieir wives from spiritual love : it is otherwise with those who do.
In the minds of the latter this love is spiritual, and by derivation
thence in the body is natural. We in this hall are principled in
the latter love by derivation from the former ; therefore we trust
our husbands with our secrets respecting our delights of conjugial
love." Then I courteously asked them to disclose to me some
of those secrets : they then looked towards a window on the
southern quarter, and lo ! there appeared a white dove, whose
wings shone as if they were of silver, and its head was crested
with a crown as of gold : it stood upon a bough, from which
there went forth an olive ; and while it was in the attempt to
spread out its wings, the wives said, " We will communicate
something : the appearing of that dove is a token that we may.
"Every man (vi?1)," they continued, "has five senses, seeing,
hearing, smelling, taste, and touch ; but we have likewise a
sixth, which is the sense of all the delights of the conjugial love
of the husband ; and this sense we have in the palm? of our
hands, while we touch the breasts, arms, hands, or cheeks, of our
husbands, especially their breasts; and also while we are touched
by them. All the gladness and pleasantness of the thoughts of
tlieir minds (mentium), all the joys and delights of their minds
(animorum), and all the festive and cheerful principles of their
bosoms, pass from them to us, and become perceptible, sensible,
and tangible : we discern them as exquisitely and distinctly as
the ear does the tune of a song, and the tongue the taste of
dainties ; in a word, the spiritual delights of our husbands put
on with us a kind of natural embodiment ; therefore they call us
the sensory organs of chaste conjugial love, and thence its de-
.ights. But this sixth sense of ours exists, subsists, persists, and
is exalted in the degree in which our husbands love us from wis
dom and judgement, and in which we in our turn love them from
143

155,* 156* CONJUGIAL LOVE
the same principles in them. This sense in our sex is called in
the heavens the sport of wisdom with its love, and of love with
its wisdom." From this information I became desirous of asking
further questions concerning the variety of their delights. They
aid, " It is infinite ; but we are unwilling and therefore unable
to say more ; for the dove at our window, with the olive branch
under his feet, is flown away." I waited for its return, but in
vain. In the meantime I asked the husbands, "Have you a
like sense of conjugial love?" They replied, "We have a like
sense in general, but not in particular. We enjoy a general
blessedness, delight, and pleasantness, arising from the particu
lars of our wives; and this general principle, which we derive
from them, is serenely peaceful." As they said this, lo! through
the window there appeared a swan standing on a branch of a fig-
tree, which spread out his wings and flew away. On seeing this,
the husbands said, "This is a sign for us to be silent respecting
conjugial love: come again some other time, and perhaps you
may hear more." They then withdrew, and we took our leave.

ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE,
WHICH IS MEANT BY THE LORD'S WORDS.^THEY ARE NO
LONGER TWO, BUT ONE FLESH.
156.* That at creation there was implanted in the man and
the woman an inclination and also a faculty of conjunction as
into a one, and that this inclination and this faculty are still in
man and woman, is evident from the book of creation, and at
the same time from the Lord's words. In the book of creation,
called Genesis, it is written, " Jehovah God builded the rib,
which ie had taken from the man, into a woman, and brought
her to the man. And the man said, This now is bone of my bones,
and flesh of my flesh. She shall be called Woman, because she
was taken out of man ; for this cause shall a man leave his father
and his mother, and shall cleave to his wife : and they shall be one
flesh," chap. ii. 22 — 24. The Lord also says in Matthew,
" Have ye not read, that he that made them from the beginning,
made them a male and a female, and said, For this cause shall a
man leave father and mother, and shall cleave to his wife; and
they TWO SHALL BECOME ONE FLESH? WHEREFORE THEY ARE
NO LONGER TWO, BUT one flesh," chap. xix. 4 — 6. From this
it is evident, that the woman was created out of the man (vir),
and that each has an inclination and faculty to reunite them
selves into a one. That such reunion means into one man
144

AND ITS CHASTE DELIGHTS.
(homo), is also evident from the book of creation, where both
together are called man (homo) ; for it is written, " In the day
that Gcd created man (homo), he created them a male and a
female, and called their name Man (homo)," chap. v. 2. It is
there written, he called their name Adam ; but Adam and man
are one expression in the Hebrew tongue : moreover, both toge
ther are called man in the same book, chap. i. 27 ; chap. iii. 22
— 24. One flesh also signifies one man ; as is evident from the
passages in the Word where mention is made of all flesh, which
signifies every man, as Gen. chap. vi. 12, 13, 17, 19; Isaiah xl. 5,6;
chap. xlix. 26; chap. lxvi. 16, 23, 24; Jer. xxv. 31 ; chap, xxxii.
27; chap. xiv. 5 ; Ezek. xx. 48 ; chap. xxi. 4, 5 ; and other pas
sages. But what is meant by the man's rib, which was builded
into a woman ; what by the flesh, which was closed up in the
place thereof, and thus what by bone of my bones, and flesh of my
flesh ; and what by a father and a mother, whom a man (vir)
shall leave after marriage ; and what by cleaving to a wife, has
been shewn in the Arcana Coxestia; in which work the two
books, Genesis and Exodus, are explained as to the spiritual
sense. It is there proved that a rib does not mean a rib, —
nor flesh, flesh, — nor a bone, a bone, — nor cleaving to, cleaving
to; but that they signify spiritual things, which correspond
thereto, and consequently are signified thereby. That spiritual
things are understood, which from two make one man (homo), is
evident from this consideration, that conjugial love conjoins
them, and this love is spiritual. That the love of the man's wis
dom is transferred into the wife, has been occasionally observed
above, and will be more fully proved in the following sections :
at this time it is not allowable to digress from the subject pro
posed, which is concerning the conjunction of two married part
ners into one flesh by a union of souls and minds. This union
we will elucidate by treating of it in the following order. I.
From creation there is implanted in each sex a faculty and incli
nation, whereby they are able and willing to be conjoined together
as it were into a one. II. Conjugial love conjoins two souls, and
tltence two minds into a one. IH. The will of the wife conjoins
itself with the understanding of the man, and thence the under
standing of the man conjoins itself with the will of the wife. IV.
The inclination to unite the man to herself is constant and per
petual with the wife ; but is inconstant and alternate with the
man. V. Conjunction is inspired into the man from the wife
according to her love, and is receiced by the man according to hit
wisdom,. VI. This conjunction is effected successively f rom iht
first days of marriage; and with those who are principled in love
truly conjugial, is effected more and more thoroughly to eternity
VII. The conjunction of the wife with the rational wisdom of the
husband is effected from within, but with this moral wisdomfrom,
without. V III. For the sake of this conjunction as an end. tlie
10 ' 145'

156*, 157 CONJUGIAL LOVE
wife has a perception of the affections of the husband, and also
the utmost prudence in moderating them. IX. Wives conceal
this perception with themselves,, and hide it from their husbands,
for reasons of necessity, in order thai conjugial love, friendship,
and confidence, and thereby the blessednessjrf dwelling together,
and the happiness of life may be secured. X. This perception is
the wisdom of the wife, and is not communicable to the man ;
neither is the rational wisdom of the man communicable to the
wife. XI. The wife, from a principle of love, is continually think
ing about the man's inclination to her, with thepurpose qfjoining
him to herself: it is otherwise with the man. Xii. The wife
conjoins herself to the man, by applications to the desires of his
will. XIII. The wife is conjoined to her husband by the sphere
of her life flowing from the love of him. XIV. The wife is con
joined to the husband by the appropriation of the powers of his
virtue ; which however is effected according to their mutual spi
ritual love. XV. Thus the wife receives in herself the image of
her husband, and thence perceives, sees, and is sensible of, his
affections. XVI. There are duties proper to the husband, and
others proper to the viife ; and the wife cannot enter into the
duties proper to the husband, nor the husband into the duties pro
per to the wife, so as to perform them aright. XVII. These
duties, also, according to mutual aid, conjoin the two into a one,
and at the same time constitute one house. XVIII. Married
partners, according to these conjunctions, become one man (homo)
more and more. XlX. Those who are principled in love truly
conjugial, are sensible of their being a united man, and as it were
one flesh. XX. Love truly conjugial, considered in itself, is a
union of souls, a conjunction of minds, and an endeavor towards
conjunction in the bosoms and thence in the body. XXI. The
states of this love are innocence, peace, tranquillity, inmost friend
ship, full confidence, and a mutual desire of mind and heart to do
t.-very good to each other ; and the states derived from these are
blessedness, satisfaction, delight, and pleasure ; and from th&
eternal enjoyment of these is derived heavenly felicity. XXII.
These things can only exist in the marriage of one man with one
wife. We proceed now to the explanation of these articles.
157. I. From creation there is implanted in each sex
a faculty and inclination, whereby they are able and
willing to be joined together, as it were into a one.
That the woman was_ taken out of the man, was shewn jus'
above from the book of creation ; hence it follows, that there is
in each sex a faculty and inclination to join themselves togtAher
into a one ; for that which is taken out of anything, derives
and retains its constituent principle, from the principle proper to
the thing whence it was taken ; and as this derived principle is of
a similar nature with that from which it was derived, it seekh
after a reunion ; and when it is reunited, it is as in itself when it
146

and rrs CHASTE DELIGHrS. 157  150
is in that from whence it came, and vice versa. That there is a
facultv of conjunction of the one sex with the other, or that they
are capable of being united, is universally allowed ; and also that
there is an inclination to join themselves the one with the other;
for experience supplies sufficient confirmation in both cases.
158. II. Conjugial love conjoins two souls, and thence
two minds, into a one. Every man consists of a soul, a mind,
and a body. The soul is his inmost, the mind his middle, and
the body his ultimate constituent. As the soul is a man's inmost
principle, it is, from its origin, celestial ; 'as the mind is his mid
dle principle, it is, from its origin, spiritual ; and as the body is
his ultimate principle, it is, from its origin, natural. Those
things, which, from their origin, are celestial and spiritual, are
not in space, but in the appearance of space. This also is well
known in the word ; therefore it is said, that neither extension
nor place can be predicated of spiritual things. Since therefore
spaces are appearances, distances also and presences are appear
ances. That the appearances of distances and presences in the
spiritual world are according to proximities, relationships, and
affinities of love, has been frequently pointed out and confirmed
in small treatises respecting that world. These observations are
made, in order that it may be known that the souls and minds
of men are not in space like their bodies ; because the former, as
was said above, from their origin, are celestial and spiritual ; and
as they are not in space, they may be joined together as into a
one, although their bodies at the same time are not so joined.
This is the case especially with married partners, who love each
other intimately: but as the woman is from the man, and this
conjunction is a species of reunion, it may be seen from reason,
that it is not a conjunction into a one, but an adjunction, close
and near according to the love, and approaching to contact with
those who are principled in love truly conjugial. This adjunc
tion may be called spiritual dwelling together ; which takes place
with married partners who love each other tenderly, however
distant their bodies may be from each other. Many experimental
proofs exist, even in the natural world, in confirmation of these
observations. Hence it is evident, that conjugial love conjoins
two souls and minds into a one.
159. III. The will of the wife conjoins itself with
THE UNDERSTANDING OF THE MAN, AND THENCE THE UNDER
STANDING OF THE MAN WITH THE WILL OF THE WIFE. The
reason of this is, because the male is born to become under
standing, and the female to become will, loving the understand
ing of the male ; from which consideration it follows, tha
conjugial conjunction is that of the will of the wife with the
understanding of the man, and the reciprocal conjunction of the
understanding of the man with the will of the wile. Every one
sees that the conjunction of the understanding and the will is
147

159  161 CONJUGIAL LOVE
of the most intimate kind ; and that it is such, that the one
faculty can enter into the other, and be delighted from and
in the conjunction.
160. IV. The inclination to unite the man to her
self IS constant and perpetual with the wife, but in
constant AND ALTERNATE WITH THE MAN. The reason of this
is, because love cannot do otherwise than love and unite itself,
in order that it may be loved in return, this being its very essence
and life ; and women are born loves ; whereas men, with whom
they unite themselves in order that they may be loved in return,
are receptions. Moreover love is continually efficient ; being like
heat, flame, and fire, which perish if their efficiency is checked.
Hence the inclination to unite the man to herself is constant and
perpetual with the wife : but a similar inclination does not ope
rate with the man towards the wife, because the man is not love,
but only a recipient of love ; and as a state of reception is absent
or present according to intruding cares, and to the varying
presence or absence of heat in the mind, as derived from various
causes, and also according to the increase and decrease of the
bodily powers, which do not return regularly and at stated
periods, it follows, that the inclination to conjunction is incon
stant and alternate with men.
161. V. Conjunction is inspired into the man from
THE WIFE ACCORDING TO HER LO\E, AND IS RECEIVED BY THE
man according to his wisdom. That love and consequent
conjunction is inspired into the man by the wife, is at this day
concealed from the men ; yea, it is universally denied by them ;
because wives insinuate that the men alone love, and that they
themselves receive ; or that the men are loves, and themselves
obediences : they7 rejoice also in heart when the men believe it
to be so. There are several reasons why they endeavour to per
suade the men of this, which are all grounded in their prudence
and circumspection ; respecting which, something shall be said in
a future part of this work, particularly in the chapter on the
CAUSES OF COLDNESS, SEPARATIONS, AND DIVORCES BETWEEN
married partners. The reason why men receive from their
wives the inspiration or insinuation of love, is, because nothing
of conjugial love, or even of the love of the sex, is with the men,
but only with wives and females. That this is the case, has been
clearly shewn me in the spiritual world. I was once engaged in
conversation there on this subject ; and the men, in consequence
of a persuasion infused from their wives, insisted that they loved
and not the wives ; but- that the wives received love from them.
In order to settle the dispute respecting this arcanum, all the
females, married and unmarried, were withdrawn from the men,
and at the same time the sphere of the love of the sex was
removed with them. On the removal of this sphere, the men
were reduced to a very unusual state, such as they had never
148

AND ITS CHASTE DELIGHTS. 161 > — 163
before perceived, at which they greatly complained. Then, while
they were in this state, the females were brought to them, and
the wives to the husbands ; and both the wives and the other
females addressed them in the tenderest and most engagin
manner ; but they were cold to their tenderness, and turne>
away, and said one to another, " What is all this ? what is a
female ?" And when some of the women said that they were
their wives, they replied, " What is a wife? we do not know
you." But when the wives began to be grieved at this absolutely
cold indifference of the men, and some of them to shed tears, the
sphere of the love of the female sex, and the conjugial sphere,
which had for a time been withdrawn from the men, was re
stored ; and then the men instantly returned into their former
state, the lovers of marriage into their state, and the lovers of
the sex into theirs. Thus the men were convinced, that nothing
of conjugial love, or even of the love of the sex, resides with
them, but only with the wives and females. Nevertheless, the
wives afterwards from their prudence induced the men to believe,
that love resides with the men, and that some small spark of it
may pass from them into the wives. This experimental evidence
is here adduced, in order that it may be known, that wives are
loves and men recipients. That men are recipients according to
their wisdom, especially according to this wisdom grounded in
religion, that the wife only is to be loved, is evident from this
consideration, that so long as the wife only is loved, the love is
concentrated ; and because it is also ennobled, it remains in its
strength, and is fixed and permanent ; and that in any other case
it would be as when wheat from the granary is cast to the dogs,
whereby there is scarcity at home.
162. VI. This conjunction is effected successively
FROM THE FIRST DAYS OF MARRIAGE ; AND WITH THOSE WHO ARE
PRINCIPLED IN LOVE TRULY CONJUGIAL, IT IS EFFECTED MORE
and more thoroughly to etebnity. The first heat of mar
riage does not conjoin ; for it partakes of the love of the sex,
which is the love of the body and thence of the spirit; and what
is in the spirit, as derived from the body, does not long continue ;
but the love which is in the body, and is derived from the spirit,
does continue. The love of the spirit, and of the body from the
spirit, is insinuated into the souls and minds of married partners,
together with friendship and confidence. When these two
[friendship and confidence] conjoin themselves with the first love
of marriage, there is effected conjugial love, which opens the
bosoms, and inspires the sweets of that love ; and this more and
more thoroughly, in proportion as those two principles adjoin
themselves to the primitive fove, and that love enters into them,
and vice versa.
163. VII. The conjunction of the wtfe with the ra
tional wisdom of the husband is effected from within,
149

163 — 165 conjugial love
but with his moral wisdom from without. That wisdom
with men is two-fold, rational and moral, and that their rational
wisdom is of the understanding alone, and their moral wisdom is
of the understanding and the life together, may be concluded and
seen from mere intuition and examination. But in order that it
may be known what we mean by the rational wisdom of men, and
what by their moral wisdom, we will enumerate some of the
specific distinctions. The principles constituent of their rational
wisdom are called by various names ; in general they are called
knowledge, intelligence, and wisdom ; but in particular they are
called rationality, judgement, capacity, erudition, and sagacity ;
but as every one has knowledge peculiar to his office, therefore
they are multifarious ; for the clergy, magistrates, public officers,
judges, physicians and chemists, soldiers and sailors, artificers and
laborers, husbandmen, &c, have each their peculiar knowledge.
To rational wisdom also appertain all the knowledge into which
young men are initiated in the schools, and by which they are
afterwards initiated into intelligence, which also are called by
various names, as philosophy, physics, geometry, mechanics,
chemistry, astronomy, jurisprudence, politics, ethics, history, and
several others, by which, as by doors, an entrance is made into
things rational, which are the ground of rational wisdom.
164. But the constituents of moral wisdom with men are all
the moral virtues, which have respect to life, and enter into it,
and also all the spiritual virtues, which flow from love to God
and love towards our neighbour, and centre in those loves. The
virtues which appertain to the moral wisdom of men are also of
various kinds, and are called temperance, sobriety, probity, bene
volence, friendship, modesty, sincerity, courtesy, civility, also
carefulness, industry, quickness of wit, alacrity, munificence,
liberality, generosity, activity, intrepidity, prudence and many
others. Spiritual virtues witb men are the love of religion,
charity, truth, conscience, innocence, and many more. The
latter virtues and also the former, may in general be referred to
love and zeal for religion, for the public good, for a man's
country, for his fellow-citizens, for his parents, for his married
partner, and for his children. In all these, justice and judge
ment have dominion ; justice having relation to moral, and
udgement to rational wisdom.
165. The reason why the conjunction of the wife with the
man's rational wisdom is from within, is, because this wisdom
belongs to the man's understanding, and ascends into the light
in which women are not and this is the reason why women do
not speak from that wisdom ; but, when the conversation of the
men turns on subjects proper thereto, they remain silent and
listen. That nevertheless such subjects have place with the wives
from within, is evident from their listening thereto, and from
their inwardly recollecting what had been said, and favoring
150

AND ITS CHASTE DELIGHTS. 165 167
those things which they had heard from tlieir husbands. But
the reason why the conjunction of the wife with the Moral wis
dom of-the man is from without, is, because ,the virtues of that
wisdom for the most part are akin to similar virt'io'j with the
women, and partake of the man's intellectual will, with which
the will of the wife unites and constitutes a marriage ; und since
the wife knows those virtues appertaining to the man more than
the man himself does, it is said that the conjunction of the wife
with those virtues is from without.
166. Vni. For the sake of this conjunction as an
end, the wife has a perception of the affections of the
husband, and also the utmost prudence ln moderating
them. That wives know the affections of their husbands, and
prudently moderate them, is among the arcana of conjugial love
which lie concealed with wives. They know those affections by
three senses, the sight, the hearing, and the touch, and moderate
them while their husbands are not at all aware of it. Now an
the reasons of this are among the arcana of wives, it does not
become me to disclose them circumstantially ; but as it is be
coming for the wives themselves to do so, therefore four memo
rable relations are added to this chapter, in which those rea
sons are disclosed by the wives: two of the relations are taken
from the three wives that dwelt in the hall, over which was seen
falling as it were a golden shower ; and two from the seven wives
that were sitting in the garden of roses. A perusal of these
relations will unfold this arcanum.
167. IX. WrVES CONCEAL THIS perception with them
selves AND HIDE IT FROM THEIR HUSBANDS, FOR REASONS OF
NECESSITY, IN ORDER THAT CONJUGIAL LOVE, FRIENDSHIP, AND
CONFIDENCE, AND THEREBY THE BLESSEDNESS OF DWELLING TO
GETHER AND THE HAPPINESS OF LIFE MAY BE SECURED. The
concealing and hiding of the perception of the affections of the
husband by the wives, are said to be of necessity ; because if
they should reveal them, they would cause a complete alienation
of their husbands, both in mind and body. The reason of this
is, because there resides deep in the minds of many men a con
jugial coldness, originating in several causes, which will be enu
merated in the chapter on the causes of coldnesses, separa
tion, AND DIVORCES BETWEEN MARRIED PARTNERS. This cold-
ness, in case the wives should discover the affections and
inclinations of their husbands, would burst forth from its hiding
places, and communicate its cold, first to the interiors of the
mind", afterwards to the breast, and thence to the ultimates of
love which are appropriated to generation ; and these being
affected with cold, conjugial love would be banished to such a
degree, that there would not remain any hope of friendship, of
confidence, of the blessedness of dwelling together, and thence
of the happiness of life ; when nevertheless wives are continually 151

167 — 171 CONJUGIAL LOVE
feeding on this hope. To make this open declaration, that they
know their husbands' affections and inclinations of love, carries
with it a declaration and publication of their own love : and it is
well known, that so far as wives make such a declaration, so far
the men grow cold and desire a separation. From these consi
derations the truth of this proposition is manifest, that the rea
sons why wives conceal their perception with themselves, and
hide it from their husbands, are reasons of necessity.
168. X. This perception is the wisdom of the wife,
AND IS NOT COMMUNICABLE TO THE MAN; NEITHER IS THE RA
TIONAL WISDOM OF THE MAN COMMUNICABLE TO THE WIFE. This
follows from the distinction subsisting between the male prin
ciple and the female. The male principle consists in perceiving
from the understanding, and the female in perceiving from love :
and the understanding perceives also those things which are
above the body and are out of the world; for the rational and
spiritual sight reaches to such objects ; whereas love reaches no
further than to what it feels ; when it reaches further, it is in
consequence of conjunction with the understanding of the man
established from creation : for the understanding has relation to
light, and love to heat ; and those things which have relation to
light, are seen, and those which have relation to heat, are felt.
From these considerations it is evident, that from the universal
distinction subsisting between the male principle and the female,
the wisdom of the wife is not communicable to the man, neither
is the wisdom of the man communicable to the wife : nor, fur
ther, is the moral wisdom of the man communicable to women,
so far as itpartakes of his rational wisdom.
169. XL The wife from a principle of love in contin
ually THINKING ABOUT THE MAn's INCLINATION TO HER, WITH
THE PURPOSE OF JOINING HTM TO HERSELF : IT IS OTHERWISE
with the man. This agrees with what was explained above ;
namely, that the inclination to unite the man to herself is con
stant and perpetual with the wife, but inconstant and alternate
with the man; see n. 160: hence it follows, that the wife's
thoughts are continually employed about her husband's inclina
tion to her, with the purpose of joining him to herself. Her
thoughts concerning her husband are interrupted indeed by
domestic concerns ; but still they remain in the affection of her
love ; and this affection does not separate itself from the thoughts
with women, as it does with men : these things, however, I
relate from hearsay ; see the two memorable relations from
the seven wives sitting in the rose-garden, which are annexed to
some of the following chapters.
170. XH. The wife conjoins herself to the man bi
applications to the desires of his will. This being gene
rally known and admitted, it is needless to explain it.
171. XIH. The wife is conjoined to her husband b-s
152

AND ITS CHASTE DELIGHrS. 171
THE SPHERE OF HER LIFE FLOWING FROM THE LOVE OF HTM,
There flows, yea there overflows, from every man (homo) a spi
ritual sphere, derived from the affections of his love, which en
compasses him, and infuses itself into the natural sphere derived
from the body, so that the two spheres are conjoined. That
a natural sphere is continually flowing, not only from men, but
a.so from beasts, yea from trees, fruits, flowers, and also from (
metals, is generally known. The case is the same in the spiritual
world ; but the spheres flowing from subjects in that world are ^
spiritual, and those which emanate from spirits and angels are
altogether spiritual ; because there appertain thereto affections
of love, and thence interior perceptions and thoughts. This is
the origin of all sympathy and antipathy, and likewise of all
conjunction and disjunction, and, according thereto, of presence
and absence in the spiritual world : for what is of a similar
nature or concordant causes conjunction and presence, and what
is of a dissimilar nature and discordant causes disjunction and
absence ; therefore those spheres cause distances in that world.
What effects those spiritual spheres produce in the natural
world, is also known to some. The inclinations of married
partners towards each. other are from no other origin. They are
united by unanimous and concordant spheres, and disunited by
adverse and discordant spheres ; for concordant spheres are
delightful and grateful, whereas discordant spheres are unde-
lightful and ungrateful. I have been informed by the angels,
who are in a clear perception of those spheres, that every part of
a man, both interior and exterior, renews itself ; which is effected
by solutions and reparations ; and that hence arises the sphere
which continually issues forth. I have also been informed that
this sphere encompasses a man on the back and on the breast,
lightly on the back, but more densely on the breast, and that
the sphere issuing from the breast conjoins itself with the respi
ration ; and that this is the reason why two married partners,
who are of different minds and discordant affections, lie in bed
back to back, and, on the other hand, why those who agree in
minds and affections, mutually turn towards each other. I have
been further informed by the angels, that these spheres, because
they flow from every part of a man (homo), and are abundantly
continued around him, conjoin and disjoin two married part
ners not only externally, but also internally ; and that hence
come all the differences and varieties of conjugial love. Lastly,
I have been informed, that the sphere of love, flowing from a
wife who is tenderly loved, is perceived in heaven as sweetly
fragrant, by far more pleasant than it is perceived in the world
by a newly married man during the first days after marriage.
From these considerations is manifested the truth of the asser
tion, that a wife is conjoined to a man by the sphere of her life
flowing from the love of him. 153

172, 173 CONJUGIAL LOVE
172. XIV. The Wife is conjoined to the husband bt
THE APPROPRIATION OF THE POWERS OF HIS VIRrUE J WHICH
HOWEVER IS EFFECTED ACCORDING TO THEIR MUTUAL SPIRITUAL
love. That this is the case, I have also gathered from the
mouth of angels. They have declared that the prolific principles
imparted from the husbands are received universally by the wives
and add themselves to their life ; and that thus the wives lead a
life unanimous, and successively more unanimous with their hus-
. bands ; and that hen:,e is effectively produced a union of souls
and a conjunction of minds. They declared the reason of this
was, because in the prolific principle of the husband is his soul,
and also his mind as to its interiors, which are conjoined to the
soul. They added, that this was provided from creation, in order
that the wisdom of the man, which constitutes his soul, may be
appropriated to the wife, and that thus they may become, accord
ing to the Lord's words, one flesh : and further, that this was pro
vided, lest the husband (homovir) from some caprice should leave
the wife after conception. But they added further, that applica
tions and appropriations of the life of the husband with the wife are
effected according to conj ugial love, because love which is spiritual
union, conjoins ; and that this also is provided for several reasons.
173. XV. Thus the wife receives in herself the image
OF HER HUSBAND. AND THENCE PERCEIVES, SEES, AND IS SENSIBLE
of, his affections. From the reasons above adduced it follows
as an established fact, that wives receive in themselves those
things which appertain to the wisdom of their husbands, thus
which are proper to the souls and minds of their husbands, and
thereby from virgins make themselves wives. The reasons from
which this follows, are, 1. That the woman was created out of
the man. 2. That hence she has an inclination to unite, and as
it were to reunite herself with the man. 3. That by virtue of
this union with her partner, and for the sake of it, the woman is
born the love of the man, and becomes more and more the love
of him by marriage ; because in this case the love is continually
employing its thoughts to conjoin the man to itself. 4. That
the woman is conjoined to her only one (unico suo) by applica
tion to the desires of his life. 5. That they are conjoined by
the spheres which encompass them, and which unite themselves
universally and particularly according to the quality of the con
jugial love with the wives, and at the same time according to the
quality of the wisdom recipient thereof with the husbands. 6.
Jhatthey are also conjoined by appropriations of the powers of
the husbands by the wives. 7. From which reasons itis evident,
that there is continually somewhat of the husband being trans
ferred to the wife, and inscribed on her as her own. From all
these considerations it follows, that the image of the husband
is formed in the wife ; by virtue of which image the wife per
ceives, sees, and is sensible of, the things which are in her hus
154

AND ITS CHASTE DELIGHTS. 173 — 175
baud, in herself, and thence as it were herself in him. She per
ceives from communication, she sees from aspect, and she is
made sensible from the touch. That she is made sensible of the
reception of her love by the husband from the touch in the palms
of the hands, on the cheeks, the shoulders, the hands, and the
breasts, I learnt from the three wives in the hall, and the seven
wives in the rose garden, spoken of in the memorable rela
tions which follow.
174. XVI. There are duties PRorER to the husband
AND OTHERS PROPER TO THE WIFE ; AND THE WIFE CANNOT
ENTER TNTO THE DUTTES PROPER TO THE HUSBAND, NOR THE
HUSBAND INTO THE DUTTES PROPER TO THE WIFE, SO AS TC
perform them aright. That there are duties proper to the
husband, and others proper to the wife, needs not to be illustra
ted by an enumeration of them ; for they are many and various :
and every one that chooses to do so can arrange them numerically
according to their genera and species. The duties by which wives
principally conjoin themselves with their husbands, are those
which relate to the education of the children of each sex, and
of the girls till they are marriageable.
175. The wife cannot enter into the duties proper to the hus
band, nor on the other hand the husband into the duties proper
to the wife, because they differ like wisdom and the love thereof,
or like thought and the affection thereof, or like understanding
and the will thereof. In the duties proper to husbands, the pri
mary agent is understanding, thought, and wisdom ; whereas in
the duties proper to wives, the primary agent is will, affection,
and love; and the wife from the latter performs her duties, and
the husband from the former performs his; wherefore tlieir
duties are naturally different, but still conjunctive in a successive
series. Many believe that women can perform the duties of men,
if they are initiated therein at an early age, as boys are. They
may indeed be initiated into the practice of such duties, but not
into the judgement on which the propriety of duties interiorly
depends ; wherefore such women as have been initiated into the
duties of men, are bound in matters of judgement to consult
men, and then, if they are left to their own disposal, they select
from the counsels of men that which suits their own inclination.
Some also suppose that women are equally capable with men 01
elevating their intellectual vision, and into the same sphere oi
light, and of viewing things with the same depth ; and they have
been led into this opinion by the writings of certain learned au
thoresses : but these writings, when examined in the spiritual
world in the presence of the authoresses, were found to be the
productions, not of judgement and wisdom, but of ingenuity
and wit; and what proceeds from these on account of the
elegance and neatness of the style in which it is written, has
the appearance of sublimity and erudition ; yet only in the eye«>
155

175  177 CONJUGIAL LOVE
of those who dignify all ingenuity by the name of wisdom. In
like manner men cannot enter into the duties proper to women,
and perform them aright, because they are not in the affections
of women, which are altogether distinct from the affections of
men. As the affections and perceptions of the male [and of the
female] sex are thus distinct by creation and consequently by
nature, therefore among the statutes given to the sons of Israel
this also was ordained, " A woman shall not put on the garment
of a man, neither shall a man put on the garment of a woman;
because this is an abomination. Deut. xxii. 5. This was, because,
all in the spiritual world are clothed according to their affec
tions; and the two affections, of the woman and of the man,
cannot be united except [as subsisting] between two, and in no
case [as subsisting] in one.
176. XVII. These duttes also, according to mutual
AID, CONJOIN THE TWO INTO A ONE, AND AT THE SAME TIME
constitute one house. It is well known in the world that
the duties of the husband in some way conjoin themselves
with the duties of the wife, and that the duties of the wife adjoin
themselves to the duties of the husband, and that these conjunc
tions and adjunctions are a mutual aid, and according thereto :
but the primary duties, which confederate, consociate, and gather
into one the souls and lives of two married partners, relate to the
common care of educating their children ; in relation to which
care, the duties of the husband and of the wife are distinct, and
yet join themselves together. They are distinct ; for the care of
suckling and nursing the infants of each sex, and also the care of
instructing the girls till they become marriageable, is properly
the duty of the wife ; whereas the care of instructing the boys,
from childhood to youth, and from youth till they become capa
ble of governing themselves, is properly the duty of the husband :
nevertheless the duties, of both the husband and the wife, are
blended by means of counsel and support, and several other
mutual aids. That these duties, both conjoined and distinct, or
both common and peculiar, combine the minds of conj ugial part
ners into one ; and that this is effected by the love called storge,
is well known. It is also well known, that these duties, re
garded in their distinction and conjunction, constitute one house.
177. XVIII. Married partners, according to these
CONJUNCTIONS, BECOME ONE MAN (homo) MORE AND MORE. This
coincides with what is contained in article VI. ; where it was ob
served, that conjunction is effected successively from the first
days of marriage and that with those who are principled in love
truly conjugial, it is effectei more and more thoroughly to eter
nity ; see above. They become one man in proportion as
conjugial love increases ; and as this love -in the heavens is
genuine by virtue of the celestial and spiritual life of the angels,
therefore two married partners are there called two, when they
156

AND ITS OHASTB DELIGHTS. 177 — 179
are regarded as husband and wife, but one, when they are re
garded as angels.
178. XlX. Those who are principled m love truly
CONJUGIAL, ARE SENSIBLE OF THEIR BEING A UNITED MAN, AND
as it were one flesh. That this is the case, must be con
firmed not from the testimony of any inhabitant of the earth, but
from the testimony of the inhabitants of heaven ; for there is no
love truly conjugial at this day with men on earth ; and more
over, men on earth are encompassed with a gross body, which
deadens and absorbs the sensation that two married partners are
a united man, and as it were one flesh ; and besides, those in the
world who love their married partners only exteriorly, and not
interiorly, do not wish to hear of such a thing : they think also
on the subject lasciviously under the influence of the flesh. It is
otherwise with the angels of heaven, who are principled in spi
ritual and celestial conjugial love, and are not encompassed with
so gross a body as men on earth. From those among them who
have lived for ages with their conjugial partners in heaven, I
have heard it testified, that they are sensible of their being so
united, the husband with the wife, and the wife with the hus
band, and each in the other mutually and interchangeably, as
also in the flesh, although they are separate. The reason why
this phenomenon is so rare on earth, they have declared to be
this ; because the union of the souls and minds of married part
ners on earth is made sensible in tlieir flesh ; for the soul con
stitutes the inmost principles not only of the head, but also of the
body : in like manner the mind, which is intermediate between
the soul and the body, and which, although it appears to be in
the head, is yet also actually in the whole body : and they have
declared, that this is the reason why the acts, which the soul
and mind intend, flow forth instantly from the body ; and that
hence also it is, that they themselves, after the rejection of the
body in the former world, are perfect men. Now, since the soul
and the mind join themselves closely to the flesh of the body, in
order that they may operate and produce their effects, it follows
that the union of soul and mind with a married partner is made
sensible also in the body as one flesh. As the angels made these
declarations, I heard it asserted by the spirits who were present,
that such subjects belong to angelic wisdom, being above ordi
nary apprehension; but these spirits were rational-natural, and
not rational-spiritual.
179. XX.. Love truly conjugial, considered in itself,
IS A UNION OF SOULS, A CONJUNCTION OF MINDS, AND AN EN
DEAVOUR TOWARDS CONJUNCTIOJJ IN THE BOSOMS AND THENCE IN
the body. That it is a union of souls and a conjunction of
minds, may be seen above, n. 158. The reason why it is an
endeavour towards conjunction in the bosoms is, because the
bosom (or breast) is as it were a place of public assembly, and a
157

L79, 181 CONJUGIAL LOVE
royal council-chamber, while the body is as a populous city
around it. The reason why the bosom is as it were a place oi
public assembly, is, because all things, which by derivation from
the soul and mind have their determination in the body, first
flow into the bosom ; and the reason why it is as it were a royal
council chamber, is, because in the bosom there is dominion over
all things of the body ; for in the bosom are contained the heart
and lungs ; and the heart rules by the blood, and the lungs by
the respiration, in every part. That the body is as a populous
city around it, is evident. When therefore the souls and minds
of married partners are united, and love truly conjugial unites
them, it follows that this lovely union flows into their bosoms,
and through their bosoms into their bodies, and causes an endea
vour towards conjunction; and so much the more, because con
jugial love determines the endeavour to its ultimates, in order to
complete its satisfactions ; and as the bosom is intermediate
between the body and the mind, it is evident on what account
conjugial love has fixed therein the seat of its delicate sensation.
180. XXI. The states of this love are innocence,
PEACE, TRANQUILLITY, INMOST FRIENDSHIP, FULL CONFIDENCE,
AND A MUTUAL DESIRE OF MIND AND HEART TO DO EVERY
GOOD TO EACH OTHER ; AND THE STATES DERIVED FROM THESE
ARE BLESSEDNESS, SATISFACTION, DELIGHT AND PLEASURE ; AND
FROM THE ETERNAL ENJOYMENT OF THESE IS DERIVED HEA
VENLY felicity. All these things are in conjugial love, and
thence are derivedfrom it, because its origin is from the marriage
of good and truth, and this marriage is from the Lord ; and
because love is of such a nature, that it desires to communicate
with another, whom it loves from the heart, yea, confer joys
upon him, and thence to derive its own joys. This therefore is
the case in an infinitely high degree with the divine love, which
is in the Lord, in regard to man, whom he created a receptacle
of both love and wisdom proceeding from himself; and as he
created man (homo) for the reception of those principles, the
man (vir) for the reception of wisdom, and the woman for the
reception of the love of the man's wisdom, therefore from inmost
principles he infused into men (homines) conjugial love into
which love he might insinuate all things blessed, satisfactory,
delightful, and pleasant, which proceed solely from his divine
love through his divine wisdom, together with life, and flow into
their recipients; consequently, which flow into those who are
principled in love truly conjugial ; for these alone are recipients.
Mention is made of innocence, peace, tranquillity, inmost friend
ship, full confidence, and the mutual desire of doing every good
to each other ; for innocence and peace relate to the soul, tran
quillity to the mind, inmost friendship to the breast, full conii
dence to the heart, anl the mutual desire of doing every good to
each other, to the body as derived from the former principles.
15S

AND W8 0HA8TE UELIGHTS. 181, 182
181. XXII. These things can only exist ln the mar-
biage of one man with one wife. This is a conclusion from
all that has been said above, and also from all that remains to be
said ; therefore there is no need of any particular comment for
its confirmation. ********
182. To the above I will add two memorable relations.
f irst. After some weeks, I heard a voice from heaven, saying,
" Lo ! there is again an assembly on Parnassus : come hither, and
we will shew you the way." I accordingly came ; and as I drew
near, I saw a certain person on Helicon with a trumpet, with
which he announced and proclaimed the assembly. And I saw
the inhabitants of Athens and its suburbs ascending as before ;
and in the midst of them three novitiates from the world. They
were of a Christian community ; one a priest, another a politician
and the third a philosopher. These they entertained on the way
with conversation on various subjects, especially concerning the
wise ancients, whom they named. They inquired whether they
should see them, and were answered in the affirmative, and were
told, that if they were desirous, they might pay tlieir respects to
them, as they were courteous and affable. The novitiates then
inquired after Demosthenes, Diogenes, and Epicurus ; and were
answered, " Demosthenes is not here, but with Plato ; Diogenes,
with his scholars, resides under Helicon, because of his little
attention to worldly things, and his being engaged in heavenly
contemplations ; Epicurus dwells in a border to the west, and has
no intercourse with us ; because we distinguish between good and
evil affections, and say, that good affections are one with wisdom,
and evil affections are contrary to it." When they had ascendc
the hill Parnassus, some guards there brought water in crys:...
cups from a fountain in the mount, and said, " This is water fro n*
the fountain which, according to ancient fable, was broken open
by the hoof of the horse Pegasus, and was afterwards consecrated
to nine virgins : but by the winged horse Pegasus they meant the
understanding of truth, by which comes wisdom ; by the hoofs cf
his feet they understood experiences whereby comes natural
intelligence ; and by the nine virgins they understood knowledges
and sciences of every kind. These things are now called fables ;
but they were correspondences, agreeable to the primeval method
of speaking." Then those who attended the three strangers said,
"Be not surprised; the guards are told thus to speak; but
w e know that to drink water from the fountain, means to be
instructed concerning truths, and by truths concerning goods,
and thereby to grow wise." After this, they entered the Palla
dium, and with them the three novitiates, the priest, the politi
cian, and the philosopher; and immediately the laureled < ?hi
who mi ere seated at the tables, asked, " What news fi. j rut
f.artb f" They replied, "This is news; that a certain person
159

182 CONJUGIAL LOVE
declares that he coi. verses with angels, and has his sight opened
into the spiritual world, equally as into the natural world ; and
he brings thence much new information, and, among other parti
culars, asserts, that a man lives a man after death, as he lived
before in the world ; that he sees, hears, speaks, as before in the
world ; that he is clothed and decked with ornaments, as before
in the world ; that he hungers and thirsts, eats and drinks, as
before in the world ; that he enjoys conjugial delights, as before
in the world ; that he sleeps and wakes, as before in the world ;
that in the spiritual world there are land and water, mountains
and hills, plains and valleys, fountains and rivers, paradises and
groves ; also that there are palaces and houses, cities and villages,
as in the natural world ; and further, that there are writings and
books, employments and trades ; also precious stones, gold and
silver ; in a word, that there are all such things there as there
are on earth, and that those things. in the heavens are infinitely
more perfect ; with this difference only, that all things in the
spiritual world are from a spiritual origin, and therefore are
spiritual, because they are from the sun of that world, which is
pure love ; whereas all things in the natural world are from a
natural origin, and therefore are natural and material, because
they are from the sun of that world, which is pure fire ; in short,
that a man after death is perfectly a man, yea more perfectly than
before in the world ; for before in the world he was in a material
body, but in the spiritual world he is in a spiritual body."
Hereupon the ancient sages asked, " What do the people on the
earth think of such information ?" The three strangers replied,
" We know that it is true, because we are here, and have viewed
and examined everything ; wherefore we will tell you what has
been said and reasoned about it on earth." Then the priest said,
" Those of our order, when they first heard such relations, called
them visions, then fictions ; afterwards they insisted that the
man had seen spectres, and lastly they hesitated, and said,
' Believe them who will ; we have hitherto taught that a man
will not be in a body after death until the day of the last judge
ment.' " Then the sages asked, " Are there no intelligent per
sons among those of your order, who can prove and evince the
truth, that a man lives a man after death ?" The priest said,
" There are indeed some who prove it, but not to the conviction
of others. Those who prove it say, that it is contrary to
Bound reason to believe, that a man does not live a man till the
day of the last judgement, and that in the mean while he is a sou!
without a body. What is the soul, or where is it in the interim \
Is it a vapor, or some wind floating in the atmosphere,, or some
thing hidden in the bowels of the earth? Have the souls of
Adam and Eve, and of all their posterity, now for six thousand
years, or sixty ages, been flying about in the universe, or been
shut up in the bowels of the earth, waiting for the last judge-
160

AND ITS CHASTE DELIGHTS. 182
ment? What can be more anxious and miserable than such an
expectation ? May not their lot in such a case be compared with
that of prisoners bound hand and foot, and lying in a dungeon?
If such be a man's lot after death, would it not be better to be
born an ass than a man? Is it not also contrary to reason to
believe, that the soul can be re-clothed with its body? Is not
the body eaten up by worms, mice, and fish? And can a bony
skeleton that has been parched in- the sun, or mouldered into
dust, be introduced into a new body? And how could the cada
verous and putrid materials be collected, and reunited to the
souls ? When such questions as these are urged, those of our
order do not offer any answers grounded in reason, but adhere to
their creed, saying, 'We keep reason under obedience to faith.'
With respect to collecting all the parts of the human body from
the grave at the last day, they say, ' This is a work of omnipo
tence ;' and when they name omnipotence and faith, reason is
banished ; and I am free to assert, that in such case sound reason
is not appreciated, and by some is regarded as a spectre ; yea,
they can say to sound reason, ' Thou art unsound.' " On hearing
these things, the Grecian sages said, "Surely such paradoxes
vanish and disperse of themselves, as being full of contradiction ;
and yet in the world at this day they cannot be dispersed by
sound reason. What can be believed more paradoxical than
what is told respecting the last judgement ; that the universe
will then be destroyed, and that the stars of heaven will then fall
down upon the earth, which is less than the stars ; and that then
the bodies of men, whether they be mouldering carcases, or
mummies eaten by men, or reduced to mere dust, will meet and
be united again with their souls ? We, during our abode in the
world, from the inductions of reason, believed the immortality of
the souls of men ; and we also assigned regions for the blessed,
which we call the elysian fields ; and we believed that the soul
was a human image or appearance, but of a fine and delicate
nature, because spiritual." After this, the assembly turned to
the other stranger, who in the world had been a politician.
He confessed that he did not believe in a life after death, and
that respecting the new information which he had heard about
it, he thought it all fable and fiction. " In my meditations on
the subject," said he, " I used to say to myself, ' How can souls
be bodies ? — does not the whole man lie dead in the grave ?— is
not the eye there ; how can he see*? — is not the ear there, how
can he hear? — whence must he have a mouth wherewith to
speak ? Supposing anything of a man to live after death, must
it not resemble a spectre? and how can a spectre eat and
drink, or how can it enjoy conjugial delights? whence can it
have clothes, houses, meats, &c. ? Besides, spectres, which are
mere aerial images, appear as if they really existed ; and yet they
do not. These and similar sentiments I used to entertain in the
11 lf.l

182, 183 CONJUGIAL LOVE
world concerning the j!fe of men after death ; but now, since 1
have seen all things, and touched them with my hands, I am
convinced by my very senses that I am a man as I was in the
world ; so that I know no other than that I live now as I lived
formerly ; with only this, difference, that my reason now is
sounder. At times I have been ashamed of my former thoughts."
The philosopher gave much the same account of himself as the
politician had done; only differing in this respect, that he con
sidered the new relations which he had heard concerning a life
after death, as having reference to opinions and hypotheses which
he had collected from the ancients and moderns. When the
three strangers had done speaking, the sophi were all in amaze
ment ; and those who were of the Socratic school, said, that from
the news they had heard from the earth, it was quite evident,
that the interiors of human minds had been successively closed;
and that in the world at this time a belief in what is false shines
as truth, and an infatuated ingenuity as wisdom ; and that the
light of wi,sdom, since their times, has descended from the
interiors of the brain into the mouth beneath the nose, where it
appears to the eyes as a shining of the lip, while the speech of
the mouth thence proceeding appears as wisdom. Hereupon
one of the young scholars said, "How stupid are the minds of
the inhabitants of the earth at this day ! I wish we had here the
disciples of'Heraclitus, who weep at every thing, and of Demo-
critus, who laugh at every thing ; for then we should hear much
lamentation and much laughter." When the assembly broke
up, they gave the three novitiates the insignia of their authority,
which were copper plates, on which were engraved some hiero
glyphic characters ; with which they took their leave and
, departed. 183. The second memorable relation. I saw in the
eastern quarter a grove of palm-trees and laurels, set in winding
rows, which I approached and entered ; and walking in the wind
ing paths I saw at the end a garden, which formed the centre ol
the grove. There was a little bridge dividing the grove from the
garden, and at the bridge two gates, one on the side next the
grove, and the other on the side next the garden. And as I drew
near, the keeper opened the gates, and I asked him the name of
the garden. He said, " Adramandoni; which is the delight of
conjugial love." I entered, and lo! there were olive-trees; and
among them ran pendulous vines, and underneath and among
them were shrubs in flower. In the midst of the garden was a
grassy circus, on which were seated husbands and wives, and
youths and maidens, in pairs ; and in the midst of the circus, on
an elevated piece of ground, there was a little fountain, which,
from the strength of its spring, threw its water to a considerable
height. On approaching the circus I saw two angels clad in
purple and scarlet, in conversation with those who were seated on
162

AND its CHASTE DEL IG UTS. 183
the grass. They were conversing respecting the origin of con
jugial love, and respecting its delights ; and this being the
subject of their discourse, the attention was eager, and the recep
tion full ; and hence there was an exaltation in the speech of the
angels as from the fire of love. I collected the following sum
mary of what was said. They began with the difficulty of inves
tigating and perceiving the origin of conjugial love ; because it*
origin is divinely celestial, it being divine love, divine wisdom,
and divine use , which three proceed as a one from the Lord, and
thence flow as a one into the souls of men, and through their
souls into their minds, and there into the interior affections and'
thoughts, and through these into the desires next to the body,.
and from these through the breast into the genital region, where
all principles derived from their first origin exist together, and,
in union with successive principles, constitute conjugial love.
After this the angels said, "Let us communicate together by
questions and answers ; since the perception of a thing, imbibed
by hearing only, flows in indeed, but does not remain unless the
hearer also thinks of it from himself, and asks questions con
cerning it." Then some of that conjugial assembly said to the
angels, "We have heard that the origin of conjugial love is
.divinely celestial ; because it is by virtue of influx from the Lord
into the souls of men ; and, as it is from the Lord, that it is love,
wisdom, and use, which are three essentials, together constituting
one divine essence, and that nothing but what is of the divine
essence can proceed from him, and flow into the inmost principle
of man (homo), which is called his soul ; and that these three
essentials are changed into analogous and corresponding prin
ciples in their descent into th'e body. We ask therefore now in
the first place, What is meant by the third proceeding divine
essential, which is called use ?" The angels replied, " Love and
wisdom, without use, are only abstract ideas of thought ; which
also after some continuance in the mind pass away like the winds ;
but in use they are collected together, and therein become one
principle, which is called real. Love cannot rest unless it is as
work; for love is the essential active principle of life ; neither
can wisdom exist and subsist unless when it is at work from and
with love j and to work is use ; therefore we define use to be the
doing good from love by wisdom ; use being essential good. As
these three essentials, love, wisdom, and use, flow into the souls
of men, it may appear from what ground it is said, that all good
is from God ; for every thing done from love by wisdom, is called
good ; and use also is something done. What is love without
wisdom but a mere infatuation? and what is love with wisdom
without use, but a puff of the mind ? Whereas love and wisdom
«rith use not only constitute man (homo), but also are man ;
yea, what possibly you will be surprised at, they propagate man ;
for in the seed of a man (vir) is his soul in a perfect human form,
163

183 COUJUGLIL LOVE
covered with substances from the purest principles of nature;
whereof a body is formed in the womb of the mother. This is
the supreme and ultimate use of the divine love by the divine
wisdom." Finally the angels said, " We will hence come to this
conclusion, that all fructification, propagation, and prolification,
is originally derivedfrom the influx of love, wisdom, and use from
the Lord, from an immediate influx into the souls of men, from
a mediate influx into the souls of animals, and from an influx
still more mediate into the inmost principles of vegetables; and
all these effects are wrought in ultimates from first principles.
That fructifications, propagations, and prolifications, are con
tinuations of creation, is evident ; for creation cannot be from
any other source, than from divine love by divine wisdom in
divine use ; wherefore all things in the universe are procreated
and formed from use, in use, and for use." Afterwards those
who were seated on the grassy couches, asked the angels
" Whence are the innumerable and ineffable delights of conjugia.
love?" The angels replied, " They are from the uses of love and
wisdom, as may be plain from this consideration, that so far as
any one loves to grow wise, for the sake of genuine use, so far he
is in the vein and potency. of conjugial love; and so far as he is
in these two, so far he is in the delights thereof. Use effects-
this ; because love and wisdom are delighted with each other,
and as it were sport together like little children ; and as they
grow up, they enter into genial conjunction, which is effected by
a kind of betrothing, nuptial solemnity, marriage, and propaga
tion, and this with continual variety to eternity. These opera
tions take place between love and wisdom inwardly in use.
Those delights in their 'first principles are imperceptible; but
they become more and more perceptible as they descend thence
by. degrees and enter the body. They enter by degrees from the
soul into the interiors of a man's mind, ;from these into its
exteriors, from these into the bosom, and from the bosom into
the genital region. Those celestial nuptial sports in the soul are
not at all perceived by man ; but they thence insinuate them
selves into the interiors of the mind under, a species of peace and
innocence, and into the exteriors of the mind under a species of
blessedness, satisfaction, and delight; in the bosom under a
species of the delights of inmost friendship ; and in the genital
region, from continual influx even from the soul with the essen
tial sense of conjugial love, as the delight of delights. These
nuptial sports of love and wisdom in use in the soul, in proceed
ing towards the bosom, become permanent, and present them
selves sensible therein under an infinite variety of delights ; and
from the wonderful communication of the bosom with the genital
region, the delights therein become the delights of conjugial love,
which are superior to all other delights in heaven and in the
world ; because the use of conjugial love is the most excellent of
164

and its chaste delights. 183, 184
&J uses, the procreation of the human race being thence derived,
and from the human race the angelic heaven." To this the
angels added, that those who are not principled in the love of
wisdom for the sake of use from the Lord, do not know anything
concerning the variety of the innumerable delights of love truly
conjugial ; for with those who do not love to grow wise from
genuine truths, but love to be insane from false principles, and
by this insanity perform evil uses from some particular love, the
way to the soul is closed : hence the heavenly nuptial sports of
love and wisdom in the soul, being more and more intercepted,
cease, and together with them conjugial love ceases with its vein,
its potency, and its delights." On hearing these statements the
audience said, " We now perceive that conjugial love is according
to the love of growing wise for the sake of uses from the Lord."
The angels replied that it was so. And instantly upon the
heads of some of the audience there appeared wreaths of flowers ;
and on their asking, " Why is this?" the angels said, "Because
they have understood more profoundly :" and immediately they
departed from the garden, and the latter in the midst of them.

ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE
WITH MEN AND WOMEN BY MARRIAGE.
184. What is meant by states of life, and their changes,
is very well known to the learned and the wise, but unknown to
the unlearned and the simple ; wherefore it may be expedient to
premise somewhat on the subject. The state of a man's life is
its quality ; and as there are in every man two faculties which
constitute his life, and which are called the understanding and
the will, the state of a man's life is its quality as to the under
standing and the will. Hence it is evident, that changes of the
state of life mean changes of quality as to the things apper
taining to the understanding and the will. That every man
is continually changing as to those two principles, but with a
distinction of variations before marriage and after it, is the point
proposed to be proved in this section ; which shall be done in the
following propositions : — I. The state of a maw's (homo) life from.
infancy even to the end of his life, and afterwards to eternity, is
continually changing. H. In like manner a man's internal form
which is that of his spirit, is continually changing. III. These
ohanges differ in the case of men and of women ; since men from
creation are forms of knowledge, intelligence, and wisdom, and
women are forms of the love of those principles as existing with
men. IV. With men there is an elevation of the mind into
superior light, and with women an elevation of the mind into
165

184, 185 CONJUGIAL LOVE.

superior heat : and that the woman is made sensible of the delights
of her heat in the man's light. V. With both men and women,
the states of life before marriage are differentfrom what they are
afterwards. VI. With married partners the states of life after
marriage are changed and succeed each other according to the
conjunctions of their minds by conjugial love. VII. Marriage
also induces other forms in the souls and minds of married part
ners. VIII. The woman is actually formed into a wife according
to the description in the book of creation. IX. This formation
is effected on the part of the wife by secret means ; and this is
meant by the woman's being created while the man slept. X.
This formation on the part of the wife is affected by the con
junction of her own will with the internal will of the man. XI.
The end herein is, that the will of both become one, and that thus
both may become one man (homo). XII. This formation on the
part of the wife is effected by an appropriation of the affections
of the husband. XIII. This formation on the part of the wife it
effected by a reception of the propagations of the soul of the hus
band, with the delight arisingfrom her desire to be the love of her
husband's wisdom. XIV. Thus a maiden is formed into a wife,
and a youth into a husband. XV. In the marriage of one man
with one wife, between whom there exists love truly conjugial,
the wife becomes m.ore and more a wife, and the husband more
and more a husband. XVI. Thus also their forms are successively
perfected and ennobled from within. X V II. Children born of
parents who are principled in love truly conjugial, derive from
them the conjugial principle of good and truth ; whence they have
an inclination and faculty, if sons, to perceive the things relating
to wisdom, and if daughters, to love those things which wisdom
teaches. XVIII. The reason of this is because the soul of the
offspring is from the father and its clothing from the mother. We
proceed to the explanation of each article.
185. I. The state of a man's .(homo) life, from infancy
EVEN TO THE END OF HIS LIFE, AND AFTERWARDS TO ETERNITY,
is continually changing. The common states of a man's life
are called infancy, childhood, youth, manhood, and old age.
That every man, whose life is continued in'the world, successively
>asses from one state into another, thus from the first to the last,
s weil known. The transitions into those ages only become
evident by the intervening spaces of time: that nevertheless they
are progressive from one moment to another, thus continual, is
obvious to reason ; for the case is similar with a man as with a
tree, which grows and increases every instant of time, even the
most minute, from the casting of the seed into the earth. These ,
momentaneous progressions are also changes of state ; for the
subsequent adds something to the antecedent, which perfects the
state. The changes which take place in a man's internals, are
166

AND ITS CHASTE DELIGHTS. 185, 186
more perfectly continuous than those which take place in his ex
ternals ; because a man's internals, by which we mean the things
appertaining to his mind or spirit, are elevated into a superior
degree above his externals ; and in those priciples which are in
a superior degree, a thousand effects take place in the same
instant in which one effect is wrought in externals. The changes
which take place in internals, are changes of the state of the will
as to affections, and of the state of the understanding as to
thoughts. The successive changes of state of the latter and of
the former are specifically meant in the proposition. The changes
of these two lives or faculties are perpetual with every man from
infancy even to the end of his life, and afterwards to eternity ;
because there is no end to knowledge, still less to intelligence, and
least of all to wisdom ; for there is infinity and eternity in the
extent of these principles, by virtue of the Infinite and Eternal
One, from whom they are derived. Hence conies the philoso
phical tenet of the ancients, that everything is divisible in infi
nitum ; to which may be added, that it is multiplicable in like
manner. The angels assert, that by wisdom from the Lord they
are being perfected to eternity; which also means to infinity;
because eternity is the infinity of time.
186. II. In like manner a man's (homo), internal form
WHICH IS THAT OF HIS SPIRIT, IS CONTINUALLY CHANGING.
The reason why this form is continually changing as the state of
the man's life is changed, is, because there is nothing that exists
but in a form, and state induces that form ; wherefore it is the
same whether we say that the state of a man's life is changed, or
that its form is changed. All a man's affections and thoughts
are in forms, and thence from forms; for forms are their subjects.
If affections and thoughts were not in subjects, which are formed,
they might exist also in skulls without a brain ; which would be
the same thing as to suppose sight without an eye, hearing with
out an ear, and taste without a tongue. It is well known that
there are subjects of these senses, and that these subjects are
forms. The state of life, and thence the form, with a man, is
continually changing ; because it is a truth which the wise have
taught and still teach, that there does not exist a sameness, or
absolute identity of two things, still less of several ; as there
are not two human faces the same, and still less several : the case
is similar in things successive, in that no subsequent state of life
is the same as a preceding one ; whence it follows, that there is a
perpetual change of the state of life with every man, consequently
also a perpetual change of form, especially of his internals. But
as these considerations do not teach anything respecting mar
riages, but only prepare the way for knowledges cpncerning them,
and since also they are mere philosophical inquiries of the under
standing, which, with some persons, are difficult pf apprehension,
we will pass them without further discussion. 167

187, 188 CONJUGIAL LOVE

187. III. These changes differ in the case of mes
AND OF WOMEN ; SINCE MEN FROM CREATION ARE FORMS OF
KNOWLEDGE, intelligence, and wisdom; and women are
FORMS OF THE LOVE OF THOSE PRINCIPLES AS EXISTING WITH
men. That men were created forms of the understanding, and
that women were created forms of the love of the understanding
of men, may be explained above, n. 90. That the changes
of state, which succeed both with men and women from infancy
to mature age, are for the perfecting of forms, the intellectual
form with men, and the voluntary with women, follows as a con
sequence : hence it is clear, that the changes with men differ
from those with women ; nevertheless with both, the external
form which is of the body is perfected according to the perfecting
of the internal form which is of "the mind; for the mind acts
upon the body, and not vice versa. This is the reason why in-
'fants in heaven become men of stature and comeliness according
as they increase in intelligence; it is otherwise with infants on
earth, because they are encompassed with a material body like
the animals ; nevertheless they agree in this, that they first grow
in inclination to such things as allure their bodily senses, and
afterwards by little and little to such things as affect the internal
thinking sense, and by degrees to such things as tincture tho
will with affection ; and when they arrive at an age which is mid
way between mature and immature, the conjugial inclination
begins, which is that of a maiden to a youth, and of a youth to a
maiden ; and as maidens in the heavens, like those on earth from
an innate prudence conceal their inclination to marriage, the
youths there know no other than that they affect the maidens with
love ; and this also appears to them in consequence of their mas
culine eagerness; which they also derive from an influx of love
from the fair sex; concerning which influx we shall speak par
ticularly elsewhere. From tnese considerations the truth of the
proposition is evident, that the changes of state with men differ
from those with women ; since men from creation are forms of
knowledge, intelligence and wisdom, and women are forms of
the love of those principles as existing with men.
188. IV. With men there is an elevation of the
MIND INTO SUPERIOR LIGHT, AND WITH WOMEN AN ELEVATION
OF THE MIND INTO SUPERIOR HEAT J AND THE WOMAN IS MADE
SENSIBLE OF THE DELIGHTS OF HER HEAT IN THE MAN'S LIGHT.
By the light into which men are elevated, we mean intelligence
and wisdom ; because spiritual light, which proceeds from the
sun of the spiritual world, which sun in its essence is love.
acts in equality or unity with those two principles ; and by tho
heat into which women are elevated, we mean conjugial love;.
because spiritual heat, which proceeds from the sun of that world,
in its essence is love, and with women it is love conjoining itself
with intelligence and wisdom in men; which love in its complex
168

AND ITS CHASTE DELIGHTS. 188  190
is called conjugial love, and by determination becomes that love.
It is called elevation into superior light and heat, because it is
elevation into the light and heat which the angels of the superior
heavens enjoy : it is also an actual elevation, as from a thick mist
into pure air, and from an inferior region of the air into a su
perior, and from thence into ether; therefore elevation into su
perior light with men is elevation into superior intelligence, and
thence into wisdom ; in which also there are ascending degrees
of elevation ; but elevation into superior heat with women is an
elevation into chaster and purer conjugial love, and continually
towards the conjugial principle, which from creation lies con
cealed in their inmost principles. These elevations, considered
in themselves, are openings of the mind ; for the human mind is
distinguished into regions, as the world is distinguished into
regions as to the atmosphere ; the lowest of which is the watery,
the next above is the aerial, and still higher is the ethereal,
above which there is also the highest: into similar regions the
mind of man is elevated as it is opened, with men by wisdom,
and with women by love truly conjugial.
189. We have said, that the woman is made sensible of the
delights of her heat in the man's light ; by which we mean that
the woman is made sensible of the delights of her love in the
man's wisdom, because wisdom is the receptacle ; and wherever
love finds such a receptacle corresponding to itself, it is in the
enjoyment of its delights: but we do not mean, that heat with
its light is delighted out of forms, but within them ; and spiritual
heat is delighted with spiritual light in tlieir forms to a greater
degree, because those forms by virtue of wisdom and love are
vital, and thereby susceptible. This may be illustrated by what
are called the sports of heat with light in the vegetable kingdom :
out of the vegetable there is only a simple conjunction of heat
and light, but within it there is a kind of sport of the one with
the other ; because there they are in forms or receptacles ; for
they pass through astonishing meandering ducts, and in the
inmost principles therein they tend to use in bearing fruit, and
also breathe forth their satisfactions far and wide into the atmo
sphere, which they fill with fragrance. The delight of spiritual
heat with spiritual light is more vividly perceivable in human
forms, in which spiritual heat is conjugial love, and spiritual
light is wisdom.
190. V. With both men and women, the states of
LIFE BEFORE MARRIAGE ARE DTFFERENT FROM WHAT THEY ARE
afterwards. Before marriage, each sex passes through two
states, one previous and the other subsequent to the inclination
for marriage. The changes of both these states, and the con
sequent formations of minds, proceed in successive order accord
ing to their continual increase ; but we have not leisure now to
describe these changes, which are various and different in their
169

190  192 . CONJUGIAL LOVE
several subjects. The inclination to marriage, previous to mar
riage, are only imaginary in the mind, and become more and
more sensible in the body; but the states thereof after marriage
are states of conjunction and also of prolification, which, it is
evident, differ from the forgoing states as effects differ from
intentions. 191. VI. With married partners the states of life
AFTER MARRIAGE ARE CHANGED AND SUCCEED EACH OTHER
ACCORDING TO THE CONJUNCTIONS OF THEIR MINDS BY CONJU
GIAL love. The reason why changes of the state and the suc
cessions thereof after marriage, with both the man and the wife,
are according to conjugial love with each, and thus are either
conjunctive or disjunctive of their minds, is, because conjugial
love is not only various but also different with conjugial pairs:
various, with those who love each other interiorly ; for with such
it has its intermissions, notwithstanding its being inwardly in its
heat regular and permanent; but it is different with those who love
each other only exteriorly ; for with such its intermissions do not
proceed from similar causes, but from alternate cold and heat.
The true ground of these differences is, that with the latter the
body is the principal agent, the ardour of which spreads itself
around, and forcibly draws into communion with it the inferior
principles of the mind ; whereas, with the former, who love each
other interiorly, the mind is the principal agent, and brings
the body into communion with it. It appears as if love
ascended from the body into the soul ; because as soon as the
body catches the allurement, it enters through the eyes, as
through doors, into the mind, and thus through the sight, as
through an outer court, into the thoughts, and instantly into the
love : nevertheless it descends from the mind, and acts upon the
inferior principles according to their orderly arrangement ;
therefore the lascivious mind acts lasciviously, and the chaste
mind chastely ; and the latter arranges the body, whereas the
former is arranged by the body.
192. VII. Marriage also induces other forms in the
souls and minds of married partners. That marriage has
this effect cannot be observed in the natural world ; because in
this world souls and minds are encompassed with a material
' body, through which the mind rarely shines : the men (homines)
also of modern times, more than the ancients, are taught from
their infancy to assume feigned countenances, whereby they
deeply conceal the affections of their minds ; and this is the rea
son why the forms of minds are not known and distinguished
according to their different quality, as existing before marriage
and after it : nevertheless that the forms of souls and minds
differ after marriage from what they were before, is very manifest
from their appearance in the spiritual world ; for they are then
spirits and angels, who are minds and souls in a human form,
170

AND ITS CHASTE DELIGHTS. 192, 193
stripped of their outward coverings, which had been composed of
watery and earthy elements, and of aerial vapors thence arising ;
and when these are cast off, the forms of the minds are plainly
seen, such as they had been inwardly in their bodies ; and the-.
it is clearly perceived, that there is a difference in regard to
those forms with those who live in marriage, and with these
who do not. In general, married partners have an interior
beauty of countenance, the man deriving from the wife the
ruddy bloom of her love, and the wife from the man the fair
Bplendor of his wisdom ; for two married partners in the spi
ritual world are united as to their souls ; and moreover there
appears in each a human fulness. This is the case in heaven,
because there are no marriages (conjugia) in any other place ;
beneath heaven there are only nuptial connections (connubia),
which are alternately tied and loosed.
193. VHI. The woman is actually formed into a wife,
ACCORDING TO THE DESCRIPTION IN THE BOOK OF CREATION.
Iii this book it is said, that the woman was created out of the
man's rib, and that the man said, when she was brought to him,
"This is bone of my bones, and flesh of my flesh ; and she shall
be called Eve (Ischah), because she was taken out of man (Isch) :"
Gen. chap. ii. 21 — 23. A rib of the breast, in the Word, signi- •
ties, in the spiritual sense, natural truth. This is signified by the
ribs which the bear carried between his teeth, Dan. vii. 5 ; for
bears signify those who read the Word in the natural sense, and
see truths therein without understanding : the man's breast sig
nifies that essential and peculiar principle, which is distinguished
from the breast of the woman : that this.is wisdom, may be seen
above, n. 187 ; for truth supports wisdom as the ribs do the breast.
These things are signified, because the breast is that part of a man
in which all his principles are as in tlieir centre. From these
considerations, it is evident, that the woman was created out of the
man by a transfer of his peculiar wisdom, which is the same thing
as to be created out of natural truth ; and that the love thereof
was transferred from the man into the woman, to the end that
conjugial love might exist ; and that this was done in order that
the love of the wife and not self-love might be in the man : for the
wife, in consequence of her innate disposition, cannot do other
wise than convert self-love, as existing with the man, into his
love to herself; and I have been informed, that this is effected
by virtue of the wife's love itself, neither the man nor the wife
being conscious of it : hence, no man can possibly love his wife
with true conjugial love, who from a principle of self-love is vain
and conceited of his own intelligence. When this arcanum
relating to the creation of the woman from the man, is under
stood, it may then be seen, that the woman in like manner is as it
were created or formed from the man in marriage ; and that this
is effected by the wife, or rather through her bv the Lord, who
171

193, 194 conjugial love
imparts inclinations to women whereby they produce such an
effect : for the wife receives into herself the image of a man,
and thereby appropriates to herself his affections, as may be seen
above, n. 183 ; and conjoins the man's internal will with her own,
of which we shall treat presently ; and also claims to herself the
propagated forms (propagines) of his soul, of which also we shall
Bpeak elsewhere, jrom these considerations it is evident, that,
according to the description in the book of Genesis, interiorly
understood, a woman is formed into a wife by such things as she
takes out of the husband and his breast, and implants in herself.
194. IX. This formation is effected on the part of
THE WIFE BY SECRET MEANS ; AND THIS IS MEANT BY THE
WOMAN'S BEING CREATED WHILE THE MAN SLEPT. It is Written
in the book of Genesis, that Jehovah God caused a deep sleep to
fall upon Adam, so that he slept ; and that then he took one of
his ribs, and builded it into a woman : chap. ii. 21, 22. That
by the man's sleep and sleeping is signified his entire ignorance
that the wife is formed and as it were created from him, appears
from what was shewn in the preceding chapter, and also from the
innate prudence and circumspection of wives, not to divulge
anything concerning their love, or their assumption of the affec
tions of the man's life, and thereby of the transfer of his wisdom
into themselves. That this is effected on the part of the wife
without the husband's knowledge, and while he is as it were
sleeping, thus by secret means, is evident from what was ex
plained above, n. 166 — 168 ; where also it is clearly shewn, that
the prudence with which women are influenced herein, was
implanted in them from creation, and consequently from their
birth, for reasons of necessity, so that conjugial love, friendship,
and confidence, and thereby the blessedness of dwelling together
and a happy life, may be secured : wherefore for the right
accomplishing of this, the man is enjoined to leave his father and
mother and to cleave to his wife, Gen. ii. 24; Matt. xix. 4, 5.
The father and mother, whom the man is to leave, in a spiritual
sense signify hisproprium of will andproprium of understanding;
and the proprium of a man's (homo) will is to love himself, and
\heproprium of his understanding is to love his own wisdom;
and to cleave to his wife signifies to devote himself to the love of
his wife. Those two propriums are deadly evils to man, if they
remain with him, and the love of those two propriums is changed
into conjugial love, so far as a man cleaves to his wife, that is, so
far as he receives her love ; see above, n. 193, and elsewhere.
To sleep signifies to be in ignorance and unconcern ; a father
and a mother signify the two propriums of a man (homo), the
one of the will and the other of the understanding ; and to
cleave to, signifies to devote one's self to the love of any one, as
might be abundantly confirmed from passages in other parts of
the Word ; but this would be foreign to our present subject.
172

AND ITS CHASTE DELIGHTS. 195  198
195. X. This formation on the part of the wife is
EFFECTED BT THE CONJUNCTION OF HER OWN WILL WITH THE
internal wdll of the man. That the man possesses rational
and moral wisdom, and that the wife conjoins herself with those
things which relate to his moral wisdom, may be seen above, n.
163 — 165. The things which relate to rational wisdom con
stitute the man's understanding, and those which relate to moral
wisdom constitute his will. The wife conjoins herself with those
thing3 which constitute the man's will. It is the same, whether
we say that the wife conjoins herself, or that she conjoins her
will to the man's will ; because she is born under the influence
of the will, and consequently in all her actions acts from the will.
The reason why it is said with the man's internal will, is, because
the man's will resides in his understanding, and the man's
intellectual principle is the inmost principle of the woman,
according to what was observed above concerning the formation
of the woman from the man, n. 32, and in other places. Ths
man has also an external will ; but this frequently takes its
tincture from simulation and dissimulation. This will the wife
notices ; but she does not conjoin herself with it, except pr<i-
tendedly or in the way of sport.
196. XI. The end herein is, that the will of both
MAY BECOME ONE, AND THAT THUS DOTH MAY BECOME ONE MAN
(homo) : for whoever conjoins to himself the will of another, ah o
conjoins to himself his understanding; for the understandirg
regarded in itself is merely the minister and servant of the wilt.
That this is the case, appears evidently from the affection of lov;,
which moves the understanding to think as it directs. Eveiy
affection of love belongs to the will ; for what a man loves thut
he also wills. From these considerations it follows, that whoever
conjoins to himself the will of a man conjoins to himself the
whole man : hence it is implanted as a principle in the wife's love
to unite the will of her husband to her own will ; for hereby
the wife becomes the husband's, and the husband the wife's ;
thus both become one man (homo).
197. XII. This formation [on the part of the wife]
IS EFFECTED BY AN APPROPRIATION OF THE AFFECTIONS OF THE
husband. This article agrees with the two preceding, because
affections are of the will ; for affections which are merely de
rivations of the love, form the will, and make and compose it ;
but these affections with men are in the understanding, whereas
with women they are in the will.
198. XIII. This Formation [on the part of the tofe]
IS EFFECTED BT A RECEPTION OF THE PROPAGATIONS OF THE
SOUL OF THE HUSBAND, WITH THE DELIGHT ARISING FROM
HER DESIRE TO BE THE LOVE OF HER HUSBAND'S WISDOM.
This coincides with what was explained above, n. 172, 173.
therefore any further explanation is needless. Conjugial delight
173

198 — -200 CONJUGIAL LOVE
with wives arise solely from their desire to be one with thei?
husbands, as good is one with truth in the spiritual marriage.
That conjugial love descends from this spiritual marriage, has
been proved above in the chapter which treats particularly on
that subject ; hence it may be seen, as in an image, that the
wife conjoins the man to herself, as good conjoins truth to itself;
and that the man reciprocally conjoins himself to the wife,
according to the reception of her love in himself, as truth reci
procally conjoins itself to good, according to the reception of good
in itself; and that thus the love of the wife forms itself by the
wisdom of the husband, as good forms itself by truth ; for
truth is the form of good. From these considerations it is also
evident, that conjugial delights with the wife originate principally
in her desiring to be one with the husband, consequently to be
the love of her husband's wisdom ; for in such case she is made
sensible of the delights of her own heat in the man's light, ac
cording to what was explained in Article IV., n. 188.
199. XIV. Thus a maiden is formed into a wdje,
and a youth into a husband. This flows as a consequence,
from what has been said above in this and the foregoing chapter
respecting the conjunction of married partners into one flesh.
A maiden becomes or is made a wife, because in a wife there are
principles taken out of the husband, and therefore supplemental,
which were not previously in her as a maiden : a youth also be
comes or is made a husband, because in a husband there are
principles taken out of the wife, which exalt his receptibility of
love and wisdom, and which were not previously in him as a
youth : this is the case with those who are principled in love
truly conjugial. That it is these who feel themselves a united
man (homo), and as it were one flesh, may be seen in the pre
ceding chapter, n. 178. From these considerations it is evident,
that with females the maiden principle is changed into that of a
wife, and with men the youthful principle is changed into that of
a husband. That this is the case, was experimentally confirmed
to me in the spiritual world, as follows : Some men asserted,
that conjunction with a female before m;irriage is like con
junction with a wife after marriage. — On hearing this, the wives
were very indignant, and said: "There is no likeness at all
in the two cases. The difference between them is like that be
tween what is fancied and what is real." Hereupon the men
rejoined, " Are you not females as before ?" To this the
wives replied more sharply, " We are not females, but wives ;
you are in fancied and not in real love ; you therefbie talk fan
cifully." Then the men said, " If you are not females (femmce)
still you are women (mulieres) ;" and they replied, " In the first
states of marriage we were women (mulieres); but now we are
wives."
200. XV. In the marriage of one man with onb
174

AND ITS CHASTE DELIGHTS. 200  202
WD7E, BETWEEN WHOM THERE EXISTS LOVE TRULT CONJUGIAL,
THE WTFE BECOMES MORE AND MORE A WIFE, AND THE HUS
BAND more and more a husband. That love truly conjugial
more and more conjoins two into one man (homo), may be seen
above n. 178, 179 ; and as a wife becomes a wife from and accord
ing to conjunction with the husband, and in like manner the
husband with the wife ; and as love truly conjugial endures to
eternity, it follows, that the wife becomes more and more a wife,
and the husband more and more a husband. The true reason of
this is, because in the marriage of love truly conjugial, each
married partner becomes continually a more interior man ; for
that love opens the interiors of their minds ; and as these are
opened, a man becomes more and more a man (hom.o) : and to
become more a man (homo) in the case of the wife is. to become
more a wife, and in the case of the husband to become more a
husband. I have heard from the angels, that the wife becomes
more and more a wife as the husband becomes more and more a
husband, but not vice versa ; because it rarely, if ever, happens,
that a chaste wife is wanting in love to her husband, but that
the husband is wanting in a return of love to his wife ; and that
this return of love is wanting because he has no elevation of
wisdom, which alone receives the love of the wife : respecting
this wisdom see above n. 130, 163 — 165. These things however
they said in regard to marriages on earth.
201. XVI. Thus also their forms are successively
PERFECTED AND ENNOBLED FROM WITHIN. The mOSt perfect
and noble human form results from the conjunction of two forms
by marriage so as to become one form ; thus from two fleshes
becoming one flesh, according to creation. That in such case
the man's mind is elevated into superior light, and the wife's
into superior heat, and that then they germinate, and bear
flowers and fruits, like trees in the spring, may be seen above,
n. 188, 189. That from the nobleness of this form are produced
noble fruits, which in the heavens are spiritual, and on earth
natural, will be seen in the following article.
202. XVH. Children born of parents who are prin
cipled in' love truly conjugial, derive from them the
conjugial principle of good and truth, whence they
have an inclination and faculty, ht sons, to perceivb
the things relating to wisdom, and d? daughters, to
love those thlngs which wisdom teaohes. That children
derive from their parents inclination to such things as had been
objects of the love and life of the parents, is a truth most per
fectly agreeable to the testimony of history in general, and of
experience in particular ; but that they do not derive or inheri
from their parents the affections themselves, and thence the livea
of those affections, but only inclinations and faculties thereto,
has been shewn me by the wise in the spiritual world ; con-
175

202 — 204 conjugial love
cerning whom, see the two memorable relations above adduced,
That children to the latest posterity, from innate inclinations, if
they are not modified, are led into affections, thoughts, speech,
and life, similar to those of their parents, is clearly manifest
from the Jews, who at this day are like their fathers in Egypt,
in the wilderness, in the land of Canaan, and in the Lord's
time ; and this likeness is not confined to fheir minds only, but
extends to their countenances ; for who does not know a Jew by
his look? The case is the same with the descendants of others:
from which considerations it may infallibly be concluded, that chil
dren are born with inclinations to such things as their parents
were inclined to. But it is of the divine providence, lest thought
and act should follow inclination, that perverse inclinations may
be corrected ; and also that a faculty has been implanted for this
purpose, by virtue whereof parents and masters have the power
of amending the morals of children, and children may afterwards,
when they come to years of discretion, amend their own morals.
203. We havesaid that children derive from their parents the
conjugial principle of good and truth, because this is implanted
from creation in the soul of every one ; for it is that which flows
into every man from the Lord, and constitutes his human life.
But this conjugial principle passes into derivatives from the soul
even to the ultimates of the body. In its passage through these
ultimates and those derivatives, it is changed by the man himself
in various ways, and sometimes into the opposite, which is called
the conjugial or connubial principle of what is evil and false.
When this is the case, the mind is closed from beneath, and is
sometimes twisted as a spire into the contrary ; but with some
that principle is not closed, but remains half-open above, and
with some open. The latter and the former conjugial principle
is the source of those inclinations which children inherit from
theii parents, a son after one manner, and a daughter after
another. The reason why such inclinations are derived from the
conjugial principle, is, because, as was proved above, n. 65, con
jugial, love is the foundation of all loves,
204. The reason why children born of parents. who are
principled in love truly conjugial, derive inclinations and facul
ties, if a son, to perceive the things relating to wisdom, and if a
daughter, to love the things which wisdom teaches, is, because
the conjugial principle of good and truth is implanted from crea
tion in every soul, and also in the principles derived from the
soul ; for it was shewn above,, that this conjugial principle fills
the universe from first principles to last, and from a man even to
a worm ; and also that the faculty to open the inferior principles
of the mind even to conjunction with its superior principles,
which are in the light and heat of heaven, is also implanted in
every man from creation : hence it is evident, that a superior
suitableness and 'facility to conjoin good to truth, and truth to
176

AND ITS CHASTE DELIGHTS. 204  207
good, and thus to grow wise, is inherited by those who are born
from such a marriage; consequently they .have a superior suit
ableness and facility also to embrace the things relating to the
church and heaven ; for that conjngial love is conjoined with
these things, has been frequently shewn above. From these
considerations, reason may clearly discover the end for which the
Lord the Creator has provided, and still provides, marriages of
love truly conjugial.
205. I have been informed by the angels, that those who
lived in the most ancient times, live at this day in the heavens,
in separate houses, families, and nations, as triey had lived on
earth, and that scarce any one of a house is wanting ; and this
because they were principled in love truly conjugial ; and that
hence their children inherited inclinations to the conjugial prin
ciple of good and truth, and were easily initiated into it more
and more interiorly by education received from tlieir parents, and
afterwards as from themselves, when they become capable of
judging for themselves, were introduced into it by the Lord.
206. XVIII. The reason of this is because the soul
OF THE OFFSPRING IS FROM THE FATHER AND ITS CLOTHING
from the mother. No wise man entertains a doubt that tho
soul is from the father ; it is also manifestly conspicuous from
minds, and likewise from faces which are the types of minds, in
descendants from fathers of families in a regular series ; for the
father returns as in an image, if not in his sons, yet in his grand
sons and great grandsons ; and this because the soul constitutes
a man's (homo) inmost principle, which may be covered and con
cealed by the offspring nearest in descent, but nevertheless it comes
forth and manifests itself in the more remote issue. That the
soul is from -the father, and its clothing from the mother, may be
illustrated by analogies in the vegetable kingdom. In this king
dom the earth or ground is the common mother, which in itself,
as in a womb, receives and clothes seeds ; yea, as it were con
ceives, bears, brings forth, and educates them, as a mother her
offspring from the father.
* * * * * * * *
207. To the above I will add two memorable relations.
First. After some time I was looking towards the city Athens,
of which mention was made in a former memorable relation, and
I heard thence an unusual clamor. There was in it something
of laughter, and in the laughter sornething of indignation, and
in the indignation something of sadness: still however the
clamor was not thereby dissonant, but consonant : because one
tone was not together with the other, but one was within another.
In the spiritual world a variety and commixture of affections is
distinctly perceived in sound. I inquired from afar what was
the matter. They said, " A messenger is arrived from the place
where the new coiners from the Christian world first appear,
12 177

207 conjugial love
bringing information of what he has heard there from three
persons, that in the world whence they came they had believed
with the generality, that the blessed and happy after death enjoy
absolute rest from labor; and since administrations, offices, and
employments, are labor, they enjoy rest from these: and
as those three persons are now conducted hither by our emis
sary, and are at the gate waiting for admission, a clamor was
made, and it was deliberately resolved they should not be
introduced into the Palladium on Parnassus, as the former were,
but into the great auditory, to communicate the news they
brought from the Christian world : accordingly some deputies
have been sent to introduce them in form." Being at that time
myself in the spirit, and distances with spirits being according to
the states of tlieir affections, and having at that time a desire to
see and hear them, I seemed to myself to be present there, and
saw them introduced, and heard what they said. The seniors or
wiser part of the audience sat at the sides of the auditory, and
the rest in the midst ; and before these was an elevated piece of
ground. Hither the three strangers, with the messenger, were
formally conducted by attendants, through the middle of the
auditory. When silence was obtained, they were addressed by a
kind of president of the assembly, and asked, " What news
from the earth ?" They replied, " There is a variety of news:
but pray tell us what information you want." The president
answered, "What news is there from the earth concern
ing our world and heaven?" They replied, "When we first
came into this world, we were informed, that here and in heaven
there are administrations, offices, employments, trades, studies,
relating to all sciences and professions, together with wonderful
mechanical arts ; and yet we believed that after out removal or
translation from the natural world into the spiritual, we should
enter upon an eternal rest from labor ; and what are employ
ments but labor?" To this the president replied, "By eternal
rest from labor did you understand eternal inactivity, in which
you should be continually sitting and laying down, with your
bosoms and mouths open, attracting and inhaling delights and
joys ?" " We conceived something of this sort," said the three
strangers smiling courteously. Then they were asked, " What
connection have joys and delights and the happiness thence re
sulting, with a state of inactivity ?" By inactivity the mind is
enfeebled and contracted, instead of being strengthened and ex
oanded ; or in other words, the man is reduced to a state of death,
instead of being quickened into life. Suppose a person to sit still
iu the most complete inactivity, with Iks hands hanging down,
his eyes fixed on the grouud, and withdrawn from all other ob
jects, and suppose him at the same time to be encompassed by
an atmosphere of gladness, would not a lethargy seize both his
head and body, and the vital expansion of his countenance
178

AND ITS CHASTB DELIGHTS. 207
would be contracted, and at length with relaxed fibres he would
nod and totter, till he fell to the earth? What is it that keeps
the whole bodily system in its due expansion and tension, but
the tension of the mind ? and whence comes the tension of the
mind but from administrations and employments, while the
discharge of them is attended with delight ? I will therefore te!)
you some news from heaven : in that world there are administra
tions, offices, judicial proceedings both in greater and lessercases,
also mechanical arts and employments." The strangers on hear
ing of judicial proceedings in heaven, said, "To what purpose
are such proceedings ? are not all in heaven inspired and led by
God, and in consequence thereof taught what is just and right ?
what need then is there of judges ?" The president replied, " In
this world we are instructed and learn what is good amd true, also
what is just and equitable, as in the natural world; and these
things we learn, not immediately from God, but mediately
through others ; and every angel, like every man, thinks what is
true, and does what is good, as from himself; and this, according
to the state of the angel, is mixed and not pure : and moreover,
there are among the angels some of a simple and some of a wise
character ; and it is the part of the wise to judge, when the sim
ple, from their simplicity and ignorance, are doubtful about what
is just, or through mistake wander from it. But as you are as
yet strangers in this world, if it be agreeable to you to accompany
me into our city, we will shew you all that is contained therein."
Then they quitted the auditory, and some of the elders also ac
companied them. They were introduced into a large library,
which was divided into classes arranged according to the sciences.
The three strangers, on seeing so many books, were astonished,
and said, " There are books also in this world ! whence do you
procure parchment and paper, pens and ink ?" The elders re
plied, "We perceive that in the former world you believed that
this world is empty and void, because it is spiritual ; and you be
lieved so because you had conceived an idea of what is spiritual
abstracted from what is material ; and that which is so abstracted
appeared to you as nothingness, thus as empty and void ; when
nevertheless in this world there is a fulness of all things. Here
all things are substantial and not material : and material things
derive their origin from things substantial. We who live her.e
are spiritual men, because we are substantial and not material;
hence in this world we have all things that are in the natural
world, in their perfection, even books and writings, and many
other things which are not in the natural world." The three
strangers, when they heard talk of things substantial, conceived
that it must be so, as well because they saw written books, as
because they heard it asserted that material things originate in
substantial. For their further confirmation in these particulars,
they were conducted to thehouses of the scribes, who were copy
179

2C7, 208 CONJUGIAL LOVE
ing the writings of the wise ones of the city ; and they inspected
the writings, and wondered to see them so beautiful and elegant.
After this they were conducted to the museums, schools, and
colleges, and to the places where they had their literary sports.
Some of these were called the sports of the Heliconides, some of
the Parnassides, some of the Athsenides, and some the sports of
the maidens of the fountain. They were told that the latter were
so called, because maidens signify affections of the sciences, and
every one has intelligence according to his affection for the
sciences : the sports so called were spiritual exercises and trials of
skill. Afterwards they were led about the city to see the rulers,
administrators, and their officers, by whom they were conducted
to see several wonderful works executed in a spiritual manner by
the artificers. When they had taken a view of all these things,
the president again conversed with them about the eternal rest
from labor, into which the blessed and happy enter after death,
and said, " Eternal rest is not inactivity ; for inactivity occasions
a thorough languor, dulness, stupor, and drowsiness of the mind
and thence of the body ; and these things are death and not life,
still less eternal life which the angels of heaven enjoy; therefore
eternal rest is that which dispels such mischiefs, and causes a
man to live; and it is this which elevates the mind; consequently
it is by some employment and work that the mind is excited,
vivified, and delighted ; which is affected according to the use,
from which, in which, and to which the mind is actuated. Hence
the universal heaven is regarded by the Lord as containing uses ;
and every angel is an angel according to use ; the delight of use
carries him along, as a prosperous gale a ship, and causes him to
be in eternal peace, and the rest of peace. This is the meaning
of eternal rest from labor. That an ange-1 is alive according as
his mind is directed to use, is evident from the consideration,
that every one has conjugial love with its energy, ability and de
lights, according as he devotes himself to the genuine use in
which he is." When the three strangers were convinced that
eternal rest is not inactivity, but the delight of some useful em
ployment, there came some maidens with pieces of embroidery
and net-work, wrought with their own hands, which they pre
sented to them. When the novitiate spirits were gone, the
maidens ss^g an ode, wherein they expressed with angelic melody
the affection of useful works with the pleasures attending it.
208. The second memorable relation. While I was
meditating on the arcana of conjugial love stored up with wives,
there again appeared the golden shower described above ; and
I recollected that it fell over a hall in the east where there lived
three conjugial loves, that is, three married pairs, who loved each
other tenderly. On seeing it, and as if invited by the sweetness
of meditating on that love, I hastened towards it, and as I
approached, the shower from golden became purple, afterwards
180

AND ITS CHASTE DELIGHTS. 208
scarlet, and when I came near, it was sparkling like dew.
I knocked at the door, and when it was opened, I said to the
attendant, " Tell the husbands that the person who before came
with an angel, is come again, and begs the favor of being ad
mitted into their company." Presently the attendant returned
with a message of assent from the husbands, and I entered. The
three husbands with their wives were together in an open gallery,
and as I paid my respects to them, they returned the compliment.
I then asked the wives, Whether the white dove in the window
afterwards appeared ?" They said, " Yes ; and to-day also ; and it
likewise expanded its wings ; from which we concluded that you
were near at hand, and were desirous of information respecting
one other arcanum concerning conjugial love." I inquired,
" Why do you say one arcanum ; when I came here to learn
several ?" They replied, " They are arcana, and some of them
transcend your wisdom to such a degree, that the understanding
of your thought cannot comprehend them. You glory over us
on account of your wisdom ; but we do not glory over you on
account of ours ; and yet ours is eminently distinguished above
yours, because it enters your inclinations and affections, and sees,
perceives, and is sensible of them. You know nothing at all of
¦ the inclinations and affections of your own love ; and yet these
are the principles from and according to which your understand
ing thinks, consequently from and according to which you are
wise; and yet wives are so well acquainted with those principles
in their husbands, that they see them in tlieir faces, and hear
them from the tone of their voices in conversation, yea, they feel
them on their breasts, arms, and cheeks : but we, from the zeal
of our love for your happiness, and at the same time for our own,
pretend not to know them ; and yet we govern them so pru
dently, that wherever the fancy, good pleasure, and will of our
husbands lead, we follow by permitting and suffering it ; only
bending its direction when it is possible, but in no case forcing
it." I asked, " Whence have you this wisdom?" They replied,
" It is implanted in us from creation and consequently from
birth. Our husbands compare it to instinct ; but we say that it
is of the divine providence, in order that the men may be ren
dered happy by their wives. We have heard from our husbands,
that the Lord wills that the husband (homo masculus) should act
freely according to reason; and that on this account the Lord
himself from within governs his freedom, so far as respects the
inclinations and affections, and governs it from without by means
of his wife ; and that thus he forms a man with his wife into an
angel of heaven ; and moreover love changes its essence, and does
not become conjugial love, if it be compelled. But we will be
more explicit on this subject: we are moved thereto, that is, to
Erudence in governing the inclinations and affections of our hus-
ands, so that they may seem to themselves to act freely accord
181

208, 209 CONJUGIAL LOVE
Ing to their reason, from this motive, because we a >'d^ >
with their love ; and we love nothing more than that ti. >/ should
be delighted with our delights, which, in case of their being
lightly esteemed by our husbands, become insipid also to us.
Having said this, one of the wives entered her chamber, and on
her return said, " My dove still flutters its wings, which is a
sign that we may make further disclosures." They then said,
"We have observed various changes of the inclinations and affec
tions of the men ; as that they grow cold towards ineir wives,
while the husbands entertain vain thoughts against the Lord and
the church ; that they grow cold while they are conceited of their
own intelligence ; that they grow cold while they regard with
desire the wives of others ; that they grow cold while their love
is adverted to by their wives; not to mention other occasions;
and that there are various degrees of their coldness : this we
discover from a withdrawal of the sense from their eyes, ears, and
bodies, on the presence of our senses. From these few observa-
vations you may see, that we know better than the men whether
it be well or ill with them ; if they are cold towards their wives
it is ill with them, but if they are warm towards them, it is well ;
therefore wives are continually devising means whereby the men
may become warm and not cold towards them ; and these means'
they devise with a sagacity inscrntable to the men." As they
said this, the dove was heard to make a sort of moaning ; and
immediately the wives said, " This is a token to us that we have
a wish to communicate greater arcana, but that it is not allow
able : probably you will reveal to the men whatyou have heard."
I replied, " I intend to do so : what harm can come from it ?"
Hereupon the wives talked together on the subject, and then
said, " Reveal it, if you like. We are well aware of the power of
persuasion which wives possess. They will say to their husbands,
'The man is not in earnest; he tells idle tales: he is but joking
from appearances, and from strange fancies usual with men. Do
not believe him, but believe us : we know that you are loves, and
we obediences.' Therefore you may reveal it if you like ; but
Btill the husbands will place no dependence on what comes from
your lips, but on that which comes from the lips of their wives
•vhich thev kiss."

UNIVERSALS RESPECTING MARRIAGES.
5309. There are so many things relating to marriages that,
if particularly treated of, they would swell this little work into
a large volume : for we might treat particularly of the similitude
182

AND ITS CHASTE DELIGHTS. 209
and dissimilitude subsisting among married partners; of the
elevation of natural conjugial love into spiritual, and of their
conjunction; of the increase of the one and the decrease of
the other; of the varieties and diversities of each; of the intelli
gence of wives; of the universal conjugial sphere proceeding
rem heaven, and of its opposite from hell, and of their influx
and reception ; with many other particulars, which, if individ
ually enlarged upon, would render this work so bulky as to tire
the reader. For this reason, and to avoid useless prolixity, we
will condense these particulars into universals respecting
marriages. But these, like the foregoing, subjects, must be
considered distinctly as arranged under the following articles :
[. The sense proper to conjugial love is the sense of touch. II.
With those who are in love truly conjugial, the faculty of grow
ing wise gradually increases : but with those who are not it de
creases. HI. With those who are in love truly conjugial, the
happiness of dwelling together increases ; but with those who
are not it decreases. IV. With those who are in love truly con
jugial, conjunction of minds increases, and therewith friends hip ;
but with those who are not they, both decrease. V. Those who
are in love truly conjugial, continually desire to be one man
(homo) ; but those who are not desire to be two. VI. Those
who are in love truly conjugial, in marriage have respect to what
is eternal ; but with those who are not the case is reversed.
VII. Conjugial love resides with chaste wives ; but still their love
depends on the husbands. VIII. Wives love the bonds of mar
riage if the men do. IX. The intelligence of women is in itself
modest, elegant, pacific, yielding, soft, tender ; but the intelligence
of men is in itself grave, harsh, hard, daring, fond of licentious
ness. X. Wives are in no excitation as men are ; but they hava
a state of preparation for reception. XI. Men have abundant
store according to the love of propagating the truths of their
wisdom, and to the love of doing uses. XII. Determination is in
the good pleasure of the husband. XIII. The conjugial sphere
flows from the Lord through heaven into everything in the uni
verse, even to its ultimates. XIV. This sphere is received by the
female sex, and through that is transferred into the male sex ;
and not vice versa. XV. Where there is love truly conjugial,
this sphere is received by the wife, and only through her by the
husband. XVI. Where there is love not conjugial, this sphere is
received indeed by the wife, but not by the husband through her.
X VII. Love truly conjugial may exist with one of the married
partners, and not at the same time with the other. XVIH.
There are various similitudes and dissimilitudes, both internal
and external, with married partners. XIX. Various similitudes
can be conjoined, but not with dissimilitudes. XX. The Lord
provides similitudes for those who desire love truly conjugial ;
and if not on earth, he yet provides them in heaven. XXI. A
183

209 — 211 conjugial love
man (homoj according to the deficiency and loss of conjugial love
approaches to the nature of a beast. We proceed to the expla
nation of each article.
210. I. The sense proper to conjugial love is the
sense of touch. Every love has its own proper sense. The
love of seeing, grounded in the love of understanding, has the
sense of seeing ; and the gratifications proper to it are the various
kinds of symmetry and beauty. The love of hearing grounded
in the love of hearkening to and obeying, has the sense of hear
ing ; and the gratifications proper to it are the various kinds of
harmony. The love of knowing these things which float about
Tn the air, grounded in the love of perceiving, is the sense of
smelling ; and the gratifications proper to it are the various kinds
of fragrance. Tho love of self-nourishment, grounded in the
love of imbibing goods, is the sense of tasting ; and the delights
proper to it are the various kinds of delicate foods. The love of
knowing objects, grounded iu the love of circumspection and
self-preservation, is the sense of touching, and the gratifications
proper to it are the various kinds of titillation. The reason why
the love of conjunction with a. partner, grounded in the love of
uniting good and truth, has the sense of touch proper to it, is,
because this sense is common to all the senses, and hence borrows
from them somewhat of support and nourishment. That this
love brings all the above-mentioned senses into communion with
it, and appropriates tlieir gratification, is well known. That the
sense of touch is devoted to conjugial love, and is proper to it, is
evident from all its sports, and from the exaltation of its subtle
ties to the highest degree of what is exquisite. But the further
consideration of this subject we leave to lovers.
211. II. With those who are in love truly conju
gial, THE FACULTY OF GROWING WISE INCREASES J BUT WITH
THOSE WHO ARE NOT IT DECREASES. The faculty cf gl'Qwillg
wise increases with those who are in love truly conjugial, be
cause this love appertains to married partners on account of wis
dom, and according to it, as has been fully proved in the pre
ceding sections ; also, because the sense of that love is the touch,
which is common to all the senses, and also is full of delights ; in
consequence of which it opens the interiors of the mind, as it
opens the interiors of the senses, and therewith the organical
principles of tho whole body. Hence it follows, that those who
are principled in that love, prefer nothing to growing wise ; for
a man grows wise in proportion as the interiors of his mind are
opened ; because by such opening, the thoughts of the under
standing are elevated into superior light, and the affections of the
will into superior heat ; and superior light is wisdom, and supe
rior heat is the love thereof. Spiritual delights conjoined to
natural delights, which are the portion of those who are in love
truly conjugial, constitute loveliness, and thence the faculty of
184

AND ITS CHASTE DELIGHTS. 211 — 214
growing wise. Hence it is that the angels have conjugial love
according to wisdom ; and the increase of that love and at the
same time of its delights is according to the increase of wisdom ;
and spiritual offspring, which are produced from their mar
riages, are such things as are of wisdom from the father, and of
love from the mother, which they love from a spiritual storge ;
which love unites with their conjugial love, and continually ele
vates it, and joins them together.
212. The contrary happens with those who are not in any
conjugial love, from not having any love of wisdom. These
enter the marriage state with no other end in view than lascivi-
ousness, in which is also the love of growing insane ; for every
end considered in itself is a love, and lasciviousness in its spi
ritual origin is insanity. By insanity we mean a delirium in tho
mind occasioned by false principles ; and an eminent degree of
delirium is occasioned by truths which are falsified until they
are believed to be wisdom. That such persons are opposed to
conjugial love, is confirmed or evinced by manifest proof in the
spiritual world ; where, on perceiving the first scent of conju
gial love, they fly into caverns, and shut the doors ; and if these
are opened, they rave like madmen in the world.
213. III. With those who are in love truly conju
gial, THE HAPPINESS OF DWELLING TOGETHER INCREASES ; BUT
with those who are not it decreases. The happiness of
dwelling together increases with those who are in love truly con
jugial, because they mutually love each other with every sense.
The wife sees nothing more lovely than the husband, and the hus
band nothing more lovely than the wife; neither do they hear,
smell, or touch any thing more lovely ; hence the happiness they
enjoy of living together in the same house, chamber, and bed.
That this is the case, you that are husbands can assure your
selves from the first delights of marriage, which are in their
fulness ; because at that time the wife is the only one of the
sex that is loved. That the reverse is the case with those who
are not in conjugial love, is well known.
214. ' IV. With those who are in love truly conjugial
conjunction of minds increases, and therewith friend
ship ; BUT WITH THOSE WHO ARE NOT, THEY BOTH DECREASE.
That conjunction of minds increases with those who are in love
truly conjugial, was proved in the chapter on the conjunction
of souls and minds by marriage, which is meant by the
Lord's words, that they are no longer two but one flesh,
gee n. 156* — 191. But that conjunction increases as friendship
unites with love ; because friendship is as it were the face and also
the raiment of that love ; for it not only joins itself to love as
raiment, but also conjoins itself thereto as a face. Love preced
ing friendship is like the love of the sex, which, after tne mar
riage vow, takes its leave and departs ; whereas love conjoined to
185

214 — 216 CONJUGIAL LOVE
friendship after the marriage vow, remains and is strengthened
it likewise enters more interiorly into the breast, friendship intro
ducing it, and making it truly conjugial. In this case the love
makes its friendship also conjugial, which differs greatly from the
friendship of every other love ; for it is full. That the case is re
versed with those who are not principled in conjugial love, is
well known. With these, the first friendship, which was insin
uated during the time of courtship, and afterwards during the
period immediately succeeding marriage, recedes more and more
from the interiors of the mind, and thence successively at length
retires to the cuticles; and with those who think of separation
it entirely departs ; but with those who do not think of separa
tion, love remains in the externals, yet it is cold in the internals.
215. V. Those who are in love truly conjugial, con
tinually DESIRE TO BE ONE MAN, BUT THOSE WHO ARE NOT
in conjugial love, desire to be two. Conjugial love es
sentially consists in the desire of two to become one ; that is, in
their desire that two lives may become one life. This desire is
the perpetual conatus of that love, from which flow all its effects.
That conatus is the very essence of motion, and that desire is the
living conatus appertaining to man, is confirmed by the re
searches of philosophers, and is also evident to such as take a
view of the subject from refined reason. Hence it follows, that
those who are in love truly conjugial, continually endeavour,
that is, desire to be one man. That the contrary is the case
with those who are not in conjugial love, they themselves very
well know; for as they continually think themselves two from
the disunion of their souls and minds, so they do not compre
hend what is meant by the Lord's words, " They are no longer
two, but one flesh:" Matt. xix. 6.
216. VI. Those who are in love truly conjugial, in
MARRIAGE HAVE RESPECT TO WHAT IS ETERNAL ; BUT WITH
THOSE WHO ARE NOT THE CASE IS REVERSED. Those who are
in love truly conjugial have respect to what is eternal, because
in that love there is eternity ; and its eternity is grounded in this,
that love with the wife, and wisdom with the husband, increases
to eternity; and in the increase or progression the married
partners enter more and more interiorly into the blessedness oi
heaven, which their wisdom and its love have stored up together
in themselves : if therefore the idea of what is eternal were to
be plucked away, or by any casualty to escape from their minds,
it would be as if they were cast down from heaven. What is the
state of conjugial partners in heaven, when the idea of what is
eternal falls out of their minds, and the idea of what is temporal
takes its place, was made evident to me from the following case.
On a certain time, permission having been granted for the pur
pose, two married partners were present with me from heaven :
and at that instant the idea of what is eternal respecting marriage
186

AND ITS CHASTE DELIGHTS. 216. 217
was taken away from them by an idle disorderly spirit who was
talking with craft and subtlety. Hereupon they began to bewail
themselves, saying, that they could not live any longer, and that
they felt such misery as they had never felt before. When this
was perceived by their co-angels in heaven, the disorderly spirit
was removed and cast down ; whereupon the idea of what is
eternal instantly returned to them, and they were gladdened in
heart, and most tenderly embraced each other. Besides this,
1 1 ave heard two married partners, who at one instant entertained
an idea of what is eternal respecting their marriage, and the next
an idea of what is temporal. This arose from their being inter
nally dissimilar. When they were in the idea of what is eternal,
they were mutually glad ; but when in the idea of what is tem
poral, they said, "There is no longer any marriage between us;"
and the wife, " I am no longer a wife, but a concubine ;" and
the husband, " I am no longer a husband, but an adulterer ;"
wherefore while tlieir internal dissimilitude was open to them,
the man left the woman, and the woman the man : afterwards,
however, as each had an idea of what is eternal respecting mar
riage, they were consociated with suitable partners. From these
instances it may be clearly seen, that those who are in love truly
conjugial have respect to what is eternal ; and if this idea escapes
from their inmost thoughts, they are disunited as to conjugial
love, though not at the same time as to friendship ; for friend
ship dwells in externals, but conjugial love in internals. The
case is similar with marriages on earth, where married partners
who tenderly love each other, think of what is eternal respecting
the marriage-cover.ant, and not at all of its termination by death;
and if this should enter their thoughts, they are grieved ; never
theless they are cherished again by hope from the thought of
its continuance after their decease.
216.* VII. Conjugial love resides with chaste wives;
BUT STILL THEIR LOVE DEPENDS ON THE HUSBANDS. The rea
son of this is, because wives are born loves ; and hence it is
innate to them to desire to be one with their husbands and
from this thought of their will they continually feed their love ;
wherefore to recede from the conatus of uniting themselves to
their husbands, would be to recede from themselves : it is other
wise with the husbands, who are not born loves, but recipients
of that love from their wives ; and on this account, so far aa
they receive it, so far the wives enter with their love ; but so
far as they do not receive it, so far the wives stand aloof with
their love, and wait in expectation. This is the case with chaste
wives ; but it is otherwise with the unchaste. From these con
siderations it is evident, that conjugial love resides with the
wives, but that their love depends on the husbands.
217. VIII. Wives love the bonds of mabriage tx
the men do. This follows from what was said in the foregoing 187

217—219 CONJUGIAL LOVE
article : moreover, wives naturally desire to be, and tc be called
wives ; this being to them a name of respect and honor ; they
therefore love the bonds of marriage. And as chaste wives desire,
not in name only, but in reality, to be wives, and this is effected
by7 a closer and closer binding with their husbands, therefore they
love thebonds of marriage as establishing the marriage-covenant,
and this so much the more as they are loved again by their hus
bands, or what is tantamount, as the men love those bonds.
218. IX. The intelligence of women is in itself
MODEST, ELEGANT, PACIFIC, YIELDING, SOFT, TENDER ; BUT THE
INTELLIGENCE OF MEN IN ITSELF IS GRAVE, HARSH, HARD,
daring, fond of licentiousness. That such is the character
istic distinction of the woman and the man, is very evident
from the body, the face, the tone of voice, the conversation, the
gesture, and the manners of each : from the body, in that there
is more hardness in the skin and flesh of men, and more soft
ness in that of women ; from the face, in that it is harder, more
fixed, harsher, of darker complexion, also bearded, thus less
beautiful in men ; whereas in women it is softer, more yielding,
more tender, of fairer complexion, and thence more beautiful ;
from the tone of voice, in that it is deeper with men, and
sweeter with women ; from the conversation in that with men
it is given to licentiousness and daring, but with women it is
modest and pacific ; from the gesture, in that with men it is
stronger and firmer, whereas with women it is more weak and
feeble ; from the manners, in that with men they are more un
restrained, but with women more elegant. How far from the
very cradle the genius of men differs from that of women, was
discovered to me clearly from seeing a number of boys and girls
met together. I saw them at times through a window in the
street of a great city, where more than twenty assembled every
day. The boys, agreeably to the disposition born with them, in
their pastimes were tumultuous, vociferous, apt to fight, to
strike, and to throw stones at each other; whereas the girls sat
peaceably at the doors of the houses, some playing with little
children, some dressing dolls or working on bits of linen, some
kissing each other ; and to my surprise, they still looked with
satisfaction at the boys whose pastimes were so different from
their own. Hence I could see plainly, that a man by birth is
understanding, and a woman, love ; and also the quality of un
derstanding and of love in their principles; and thereby what
would be the quality of a man's understanding without con-
juction with female love, and afterwards with conjugial love.
219. X. Wives are nr no excitation as men are ; but
THEY HAVE A STATE OF PREPARATION FOR RECEPTION. That
men have semination and consequent excitation, and that women
have not the latter because they have not the former, is evident;
but that women have a state of preparation for reception, and
188

AND its chaste DELIGHTS. 219, 220
thus for conception, I relate from what has been told me; but
what the nature and quality of this state with the women is, 1
am not allowed to describe; besides, it is known to them alone.
but whether their love, while they are in that state, is in the
enjoyment of its delight, or in what is undelightful, as some say,
they have not made known. This only is generally known, that
it is not allowed the husband to say to the wife, that he is able aud
not willing: for thereby the state of reception is greatly hurt,
which is prepared according to the state of the husband's ability.
220. XL Men have abundant store according to the
LOVE OF PROPAGATING THE TRUTHS OF WISDOM, AND TO THE
love of doing uses. This position is one of the arcana which
were known to the ancients, and which are now lost. The
ancients knew that everything which was done in the body is
from a spiritual ._>rigin : as that from the will, which in itself is
spiritual, actions flow ; that from the thought, which also ia
spiritual, speech flows; also that natural sight is grounded in
spiritual sight, which is that of the understanding ; natural hear
ing in spiritual hearing, which is attention of the understanding
and at the same time accommodation of the will ; and natural
smelling in spiritual smelling, which is perception ; and so forth :
in like manner they saw that semination with men is from a
spiritual origin. That it is from the truths of which the under
standing consists, they concluded from several deductions both of
reason and of experience ; and they asserted, that nothing is re
ceived by males from the spiritual marriage, which is that of good
and truth, and which flows into everything in the universe, but
truth, aud whatever has relation to truth ; and that this in its
progress into the body is formed into seed; and that hence it is,
that seeds spiritually understoood are truths. As to formation,
they asserted, that the masculine soul, as being intellectual, is
thus truth ; for the intellectual principle is nothing else ; where
fore while the soul descends, "truth also descends : that this is
effected by this circumstance, that the soul, which is the inmost
principle of every man (homo) and every animal, and which in
its essence is spiritual, from an implanted tendency to self-propa
gation, follows in the descent, and is desirous to procreate itself;
and that when this is the case, the entire soul forms itself, and
clothes itself, and becomes seed : and that this may be done
thousands of times, because the soul is a spiritual substance,
which is not a subject cf extension but of impletion, and from
which no part can be taken away, but the whole may be pro
duce^, without any loss thereof: hence it is, that it is as fully
present in the smallest receptacles, which are seeds, as in its
greatest receptacle, the body. Since therefore the principle of
truth in the soul is the origin of seed, it follows, that men have
abundant store according to their love of propagating the truths
of their wisdom : it is also according to their love of doing uses ;
189

22 J — 222 conjug:al love
because uses are the goods which truths produce. In the world
also it is well known to some, that the industrious have abun
dant store, but not the idle. I inquired, " How is a feminine
principle produced from a male soul ?" and I received for answer,
that it was from intellectual good ; because this in its essence is
truth : for the intellect can think that this is good, thus that it
is true that it is good. It is otherwise with the will : this does
not think what is good and true, but loves and does it. There
fore in the Word sons signify truths, and daughters goods, as
may be seen above, n. 120 ; and seed signifies truth, as may be
seen in the Apocalypse Revealed, n. 565.
221. XII. Determination is in the good pleasure of
the husband. This is, because with men there is the abundant
store above mentioned ; aud this varies with them according to
the states of their minds and bodies : for the understanding is
not so constant in its thoughts as the will is in its affections ;
since it is sometimes carried upwards, sometimes downwards; at
one time it is in a serene and clear state in another in a turbulent
and obscure one ; sometimes it is employed on agreeable objects,
sometimes on disagreeable ; and as the mind, while it acts, is also
in the body, it follows, that the body has similar states : hence
the husband at times recedes from conjugial love, and at times
accedes to it, and the abundant store is removed in the one state,
and restored in the other. These are the reasons why deter
mination at all times is to be left to the good pleasure of the
husband : hence also it is that wives, from a wisdom implanted
in them, never offer any admonition on such subjects.
222. XHI. The conjugial sphere flows from the Lord
through heaven into everything in the universe, even
to its ultimates. That love and wisdom, or, what is the same,
good and truth, proceed from the Lord, was shewn above in a
chapter on the subject. Those two principles in a marriage
proceed continually from the Lord, because they are himself,
and from him are all things ; and the things which proceed from
him fill the universe, for unless this were the case, nothing
which exists would subsist. There are several spheres which
proceed from him ; the sphere of the conservation of the cre
ated universe ; the sphere of the defence of good and truth
against evil and false, the sphere of reformation and regeneration,
the sphere of innocence and peace, the sphere of mercy and grace,
with several others ; but the universal of all is the conjugial
Bphere, because this also is the sphere of propagation, and thuti
the supereminent sphere of the conservation of the created uni
verse by successive generations. That this conjugial sphere fills
the universe, and pervades all things from first to last, is evident
from what has been shewn above, that there are marriages in the
heavens, and the most perfect in the third or supreme heaven:
and that besides taking place with men it takes place also with
190

AND ITS CHASTE DELIGHTS. 222  224
all the subjects of the animal kingdom -in the earth, even down
to worms;, and moreover with all the subjects of the vegetable
kingdom, from olives and palms even to the smallest grasses.
That this sphere is more universal than the sphere of heat and
light, which proceeds from the sun of oui- world, may appear
reasonable from this consideration, that it operates also in the
absence of the sun's heat, as iu winter, and in the absence of its
light, as in the night, especially with men (homines). The
reason why it so operates is, because it was from the sun cf the
angelic heaven, and thence there is a constant equation of heat
and light, that is, a conjunction of good and truth ; for it is in a
continual spring. The changes of good and truth, or of its heat
and light, are not variations thereof, like the variations on earth
arising from changes of the heat and light proceeding from the
natural sun ; but they arise from the recipient subjects.
223. XIV. This sphere is received by the female
SEX, AND THROUGH THAT IS TRANSFERRED TO THE MALE SEX
There is not any conjugial love appertaining to the male sex,
but it appertains solely to the female sex, and from this sex is
transferred to the male : this I have seen evidenced by expe
rience ; concerning which see above, n. 161. A further proof of
it is supplied from this consideration, that the male form i3 the
intellectual form, and the female the voluntary ; and the intel
lectual form cannot grow warm with conjugial heat from itself,
but from the conjunctive heat of some one, in whom it was
implanted from creation ; consequently it cannot receive that
love except by the voluntary form of the woman adjoined to
itself; because this also is a form of love. This same position
might be further confirmed by the marriage of good and truth ;
and, to the natural man, by the marriage of the heart and lungs ;
for the heart corresponds to love, and the lungs to understand
ing ; but as the generality of mankind are deficient in the know
ledge of these subjects, confirmation thereby would tend rathei
to obscure than to illustrate. It is in consequence of the trans-
ferrence of this sphere from the female sex into the male, that the
mind is also inflamed solely from thinking about the sex ; that
hence also comes propagative formation and thereby excitation,
follows of course ; for unless heat is united to light on earth,
nothing flourishes and is excited to cause fructification there.
224. XV. Where there is love truly conjugial, this
SPHERE IS RECEIVED BY THE WTFE, AND ONLY THROUGH HER
by the husband. That this sphere, with those who are in love
truly conjugial, is received by the husband only through the wife,
is at this day an arcanum ; and yet in itself it is not an arcanum,
because the bridegroom and new-married husband may know
this ; is he not affected conjugially by whatever proceeds from
the bride and new-married wife, but not at that time by what
proceeds from others of the sex? The case is the same with
191

224 — 227 conjugial love
those who iive together in love truly conjugial. And since
everyone, both man and woman, is encompassed by his own
sphere of life, densely on the breast, and less densely on the
back, it is manifest whence it is that husbands who are very fond
of their wives, turn themselves to them, and in the day-time
regard them with complacency ; and on the other hand, why
those who do not love their wives, turn themselves away from
them, and in the day-time regard them with aversion. By the
reception of the conjugial sphere by the husband only through
the wife, love truly conjugial is known and distinguished from
that which is spurious, false, and cold.
225. XVI. Where there is love not conjugial, this
SPHERE IS RECEIVED INDEED BY THE WIFE, BUT NOT BY THE
husband through her. This conjugial sphere flowing into the
universe is in its origin divine; in its progress in heaven with
the angels it is celestial and spiritual; with men it is natural,
with beasts and birds animal, with worms merely corporeal, with
vegetables it is void of life ; and moreover in all its subjects it in
varied according to their forms. Now as this sphere is receive'!
immediately by the female sex, and mediately by the male, and
as it is received according to forms, it follows, that this sphem,
which in its origin is holy, may in the subjects be turned into
what is not holy, yea may be even inverted into what is opposite.
The sphere opposite to it is called meretricious with such women,
and adulterous with such men ; and as such men and women are
in hell, this sphere is from thence : but of this sphere there is
also much variety, and hence there are several species of it ; and
such a species is attracted and appropriated by a man (vir) as is
agreeable to him, and as is conformable and correspondent with
his peculiar temper and disposition. From these considerations
it may appear, that the man who does not love his wife, receive*
that sphere from some other source than from his wife; never
theless it is a fact, that it is also inspired by the wife, but with
out the husband's knowing it, and while he grows warm.
226. XVII. Love truly conjugial may exist with onb,
of the marrted partners, and not at the same time with
the other. For one may from the heart devote himself to
chaste marriage, while the other knows not what chaste marriage
is ; one may love the things which are of the church, but the
other those which are of the world alone : as to their minds, one
may be in heaven, the other in hell ; hence there may be con
jugial love with the one, and not with the other. The minds
of such, since they are turned in a contrary direction, are
inwardly in collision with each other; and if not outwardly,
Btill, he that is not in conjugial love, regards his lawful consort
as a tiresome old woman ; and so in other cases.
227. XVIII. There are various similitudes and dis
similitudes, BOTL. INTERNAL AND EXTERNAL, WITH MARRIEII
192

AND ITS CHASTE DELIGHTS. 227  229
partners It is well known, that between married partners
there are similitudes and dissimilitudes, and that the external
appear, buf not the internal, except after some time of living
together, tc the married partners themselves, and by indications
to others ; but it would be useless to mention each so that they
might be known, since several pages might be filled with an
account and description of tlieir varieties. Similitudes may in
part be deduced and concluded from the dissimilitudes on ac
count of which conjugial love is changed into cold ; of which we
shall speak in the following chapter. Similitudes and dissimili
tudes in general originate from connate inclinations, varied by
education, connections, and persuasions that have been imbibed.
228. XIX. Various similitudes can be conjoined, but
hot with dissimilitudes. The varieties of similitudes are very
numerous, and differ more or less from each other ; but still those
which differ may in time be conjoined by various things, espe
cially by accommodations to desires, by mutual offices and civili
ties, by abstaining from what is unchaste, by the common love
of infants and the care of children, but particularly by conformity
in things relating to the church ; for things relating to the
church effect a conjunction of similitudes differing interiorly,
other things only exteriorly. But with dissimilitudes no con
junction can be effected, because they are antipathetical.
229. XX. The Lord provides similitudes for thoee
WHO desire love truly conjugial, and dt not on earth,
he yet provides them in heaven. The reason of this is,
because all marriages of love truly conjugial are provided by the
Lord. That they are from him, may be seen above, n. 130, 131 ;
but in what manner they are provided in heaven, I have heard
thus described by the angels : The divine providence of the Lord
extends to everything, even to the minutest particulars, concern
ing marriages and in marriages, because all the delights of heaven
spring from the delights of conjugial love, as sweet waters from
the fountain-head ; and on this account it is provided that con
jugial pairs be born ; and that they be continually educated to
their several marriages under the Lord's auspices, neither the
boy nor the girl knowing anything of the matter ; and after a
stated time, when they both become marriageable, they meet in
some place as by chance, and see each other, and in this case
they instantly know, as by a kind of instinct, that they are a pair,
and by a kind of inward dictate think within themselves, the
youth, that she is mine, and the maiden, that he is mine ; and
when this thought has existed some time in the mind of each,
they accost each other from a deliberate purpose, and betroth
themselves. It is said, as by chance, by ii-stinct, and by dictate ;
and the meaning is, by divine providence ; since, while the divine
providence is, unknown, it has such an appearance ; for the Lord
opens internal similitudes, so that they may see themselves.
13 19*

230, 231 conjugial love
230. XXI. A man (homo), according to the deficiency
VND LOSS OF CONJUGIAL LOVE, APPROACHES TO THE NATURE OF
a beast. The reason of this is, because so far as a man (homo) is
in conjugial love, so far he is spiritual, and so far as he is spi
ritual, so far he is a man (homo); for a man is born to a life
after death, and attains the possession thereof in consequence oi
having in him a spiritual soul, and is capable of being elevated
thereto by the faculty of his understanding; if in this case his
will, from the faculty also granted to it, is elevated at the same
time, he lives after death the life of heaven. The contrary comes
to pass, if he is in a love opposite to conjugial love ; for so far as
he is in this opposite love, so far he is natural ; and a merely
natural man is like a beast as to lusts and appetites, and to their
delights ; with this difference only, that he has the faculty of
elevating his understanding into the light of wisdom, and also of
elevating his will into the heat of celestial love. These faculties
are never taken away from any man (homo); therefore the
merely natural man, although as to concupiscences and appetites
and their delights, he is like a beast, still lives after death, but in
a state corresponding to his past life. From these considerations
it may appear that a man, according to the deficiency of conjugial
love, approaches to the nature of a beast. This position may
seem to be contradicted by the consideration, that there are a
deficiency and loss of conjugial love with some who yet are men
(homines) ; but the position is meant to be confined to those who
make light of conjugial love from a principle of adulterous love,
and who therefore are in such deficiency and loss.
********
231. To the above I shall add three memorable rela
tions. First. I once heard loud exclamations, which issued
from the hells, with a noise as if they bubbled up through water :
one to the left hand, in these words, " 0 how just !" another to
the right, " O how learned I" and a third from behind, " 0 how
wise!" and as I was in doubt whether there are also in hell
persons of justice, learning, and wisdom, I was impressed with a
strong desire of seeingwhat was the real case ; and a voice from
heaven said to me, "You shall see and hear." I therefore in
spirit went out of the house, and saw before me an opening, which
I approached; and looked down ; and lo ! there was a ladder, by
which I descended : and when I was down, I observed a level
country set thick with shrubs, intermixed with thorns and
nettles ; and on my asking, whether this was hell, I was told it
was the lower earth next above hell. I then continued my course
in a direction according to the exclamations in order ; first to
those who exclaimed, " O how just !" where I saw a company
consisting of such as in the world had been judges influenced by
friendship and gifts ; then to the second exclamation, O how
learned !" where I saw a company of such as in the world had
194

AND ITS CHASTE DELIGHTS. 231
been reasoners ; and lastly to the third exclamation, " O how
wise !" where I saw a company such as in the world had been
confirmators. From these I returned to the first, where there
were judges influenced by friendship and gifts, and who were
proclaimed " Just." On one side I saw as it were an amphi
theatre built of brick, and covered with black slates ; and I was
told that they called it a tribunal. There were three entrances
to it on the north, and three on the west, but none on the south
and east; a proof that their decisions were not those of justice,
but were arbitrary determinations. In the middle of the amphi
theatre there was a fire, into which the servants who attended.
threw torches of sulphur and pitch ; the light whereof, by its vibra
tions on the plastered walls, presented pictured images of birds
of the evening and night ; but both the fire and the vibrations
of light thence issuing, together with the forms of the images
thereby produced, were representations that in their decisions
they could adorn the matter of any debate with colored dyes,
and give it a form according to their own interest. In about
half an hour I saw some old men and youths in robes and cloaks,
enter the amphitheatre, who, laying aside their caps, took their
seats at the tables, in order to sit in judgement. I heard and
perceived with what cunning and ingenuity, under the impulse
of prejudice in favor of tlieir friends, they warped and inverted
judgement so as to give it an appearance of justice, and this to
such a degree, that they themselves saw what was unjust as just,
and on the other hand what was just as unjust. Such persua
sions respecting the points to be decided upon, appeared from
their countenances, and were heard from their manner of speak
ing. I then received illustration from heaven, from which I
erceived how far each point was grounded in right or not ; and
saw how industriously they concealed what was unjust, and
gave it a semblance of what was just ; and how they selected
some particular statute which favored their own side of the ques
tion, and by cunning reasonings warped the rest to the same side.
After judgement was given, the decrees were conveyed to their
clients, friends and favorers, who, to recompense them for their
services, continued to shout, " O how just, O how just!" After
this I conversed respecting them with the angels of heaven, and
related to them some of the things I had seen arid heard. The
angels said to me, " Such judges appear to others to be endowed
with a most extraordinary acuteness of intellect ; when yet they
do not at all see what is just and equitable. If you remove'the
prejudices of friendship in favor of particular persons, they sit
mute in judgement like so many statues, and only say, ' I acqui
esce, and am entirely ff your opinion on this point.' This
happens because all their judgements are prejudices; and preju
dice with partiality influences the case in question from begin
ning to end. Hence they see nothing but what is connected

i

231, 232 CONJUGIAL LOVE
with their friend's interest; and whatever is contrary thereto,
they set aside ; or if they pay any attention to it, they involve it
in intricate reasonings, as a spider wraps up its prey in a web,
and make an end of it ; hence, unless they follow the web of
their prejudice, they see nothing of what is right. They were
examined whether they were able to see it, and it was discovered
that they were not. That this is the case, will seem wonderful
to the inhabitants of your world ; but tell them it is a truth
that has been investigated by the angels of heaven. As they see
nothing of what is just, we in heaven regard them not as men
but as monsters, whose heads are constituted of things relating
to friendship, their breasts of those relating to injustice, their
feet of those which relate to confirmation, and the soles of the
feet of those things which relate to justice, which they supplant
and trample under foot, in case they are unfavorable to the
interests of tlieir friend. But of what quality they appear to us
from heaven, you shall presently see; for their end is at hand."
And lo ! at that instant the ground was cleft asunder, and tho
tables fell one upon another, and they were swallowed up, toge
ther with the whole amphitheatre, and were cast into caverns,
and imprisoned. It was then said to me, " Do you wish to see
them where they now are?" And lo! their faces appeared as of
polished steel, their bodies from the neck to the loins as graven
images of stone clothed with leopards' skins, and their feet like
snakes : the law books too, which they had arranged in order on
the tables, -were changed into packs of cards : and now, instead
of sitting in judgement, the office appointed to them is to pre
pare vermilion and mix it up into a paint, to bedaub the faces
of harlots and thereby turn them into beauties.
After seeing these things, I was desirous to visit the two
other assemblies, one of which consisted of mere reasoners, and
the other of mere confirmators ; and it was said to me, " Stop
awhile, and you shall have attendant angels from the society next
above them ; by these you will receive light from the Lord and
will see what will surprise you."
232. The second memorable relation. After some time
I heard again from the lower earth voices exclaiming as before,
" 0 how learned ! 0 how wise 1" I looked round to see what
angels were present ; and lo ! they were from the heaven imme
diately above those who cried out, "O how learned!" and 1
conversed with them respecting the cry, and they said, '' Those
learned ones are such as only reason whether a thing be so or not,
and seldom think that it is so; therefore, they are like winds
which blow and pass away, like the bark about trees which
are without sap, or like shells about almonds without a kernel,
or like the outward rind about fruit without pulp ; for their
minds are void of interior judgement, and are united only with
the bodily senses ; therefore unless the senses themselves decide,
196

and its chaste delights. 232
they can conclude nothing ; in a word, they are merely sensual,
and we call them reasoners. We give them this name, because
they never conclude anything, and make whatever they hear a
matter of argument, and dispute whether it be so, with perpetual
contradiction. They love nothing better than to attack essen
tial truths, and so to pull them in pieces as to make them a
subject of dispute.. These are those who believe themselves
learned above the rest of the world." On hearing this account,
I entreated the angels to conduct me to them : so they led me
to a cave, from which there was a flight of steps leading to the
earth below. We descended and followed the shout, " 0 how
learned!" and lo! there were some hundreds standing in one
place, beating the ground with their feet. Being at first sur
prised at this sight, I inquired the reason of their standing in
that manner and beating the ground with the soles of their feet,
and said, " They may thus by their feet make holes in the floor."
At this the angel smiled and said, "They appear to stand in this
manner, because they never think on any subject that it is so,
but only whether it is so, and dispute about it ; and when the
thinking principle proceeds no further than this, they appear
only to tread and trample on a single clod, and not to advance."
Upon this I approached the assembly, and lo ! they appeared to
me to be good-looking men and well dressed ; but the angels
said, " This is their appearance when viewed in their own light ;
but if light from heaven flows in, their faces are changed, and so
is their dress ; and so it came to pass : they then appeared with
dark faces, and dressed in black sackcloth ; but when this light
was withdrawn, they appeared as before. I presently entered
into conversation with some of them, and said, " I heard the
shout of a crowd about you, lOhow learned!' may I be allowed
therefore to have a little conversation with you on subjects of the
highest learning?" they replied, " Mention any subject, and we
will give you satisfaction." I then asked, " What must be the
nature of that religion by which a man is saved ?" They said,
" We will divide this subject into several parts ; and we cannot
answer it until we have concluded on its subdivisions. The first
inquiry shall be, Whether religion be anything? the second
Whether there be such a thing as salvation or not ? the third,
Whether one religion be more efficacious than another? the
fourth, Whether there be a heaven and a hell ? the fifth, Whe
ther there be eternal life after death? besides many more inqui
ries. Then I desired to know their opinion concerning the first
article of inquiry, Whether religion be anything? They began
to discuss the subject with abundance of arguments, whether
there be any such thing as religion, and whether what is called
religion be anything? I requested them to refer it to the assem
bly, and they did so ; and the general answer was, that the pro
position required so much investigation that it could not bo

232, 233 » jnjugial love
finished within the evening. I then asked, " Can you finish n
within the year ?" and one of them said, " Not within a hundred
years :" so I observed, "In the mean while you are without
religion ;" and he replied, " Shall it not be first demonstrated
whether there be such a thing as religion, and whether what is
called religion be anything ? if there be such a thing, it must be
also for the wise ; if there be no such thing, it must be only for
the vulgar. It is well known that religion is called a bond ; but
it is asked, for whom? if it be only for the vulgar, it is not any
thing in itself; if it be likewise for the wise, it is something."
On hearing these arguments, I said to them, " There is no cha
racter you deserve less than that of being learned ; because all
your thoughts are confined to the single inquiry, whether a thing
be, and to canvass each side of the question. Who can become
learned, unless he know something for certain, and progressively
advance into it, as a man in walking progressively advances from
step to step, and thereby successively arrives at wisdom ! If you
follow any other rule, you make no approach to truths, but
remove them more and more out of sight. To reason only
whether a thing be, is it not like reasoning about a cap or a
shoe, whether they fit or not, before they are put on ? and what
must be the consequence of such reasoning, but that you will
not know whether anything exist, yea, whether there be any such
thing as salvation, or eternal life after death ; whether one religion
be more efficacious than another, and whether there be a heaven
and a hell? On these subjects you cannot possibly think at all,
so long as you halt at the first step, and beat the sand at setting
out, instead of setting one foot before another and going forward.
Take heed to yourselves, lest your minds, standing thus without
in a state of indetermination, should inwardly harden and become
statues of salt, and yourselves friends of Lot's wife." With these
words I took my leave, and they being indignant threw stones
after me ; and then they appeared to me like graven images of
stone, without any human reason in them. On my asking the
angels concerning their lot, they said, " Their lot is, that they
are cast down into the deep, into a wilderness, where they are
forced to carry burdens ; and in this case, as they are no longer
capable of rational conversation, they give themselves up to idle
E rattle and talk, and appear at a distance like asses that are
eavily laden."
233. The third memorable relation. After this one of
the angels said, "Follow me to the place where they exclaim,
4 0 how wise !' and you shall see prodigies of men ; you shall
see faces and bodies, which are the faces and bodies of a man,
and yet they are not men." I said, "Are they beasts then?"
he replied, "They are not beasts, but beast-men; for they are
such as cannot at all see whether truth be truth or not, and yet
they can make whatever they will to be truth. Such persons
198

and its chaste delights. 233
with us are called confirm ators." We followed the vocifera
tion, and came to the place ; and lo ! there was a company of
men, and around them a crowd, and in the crowd some of noble
blood, who, on hearing that they confirmed whatever they said,
and favored themselves with such manifest consent, turned, and
said, " O how wise !" But the angel said to me, " Let us not
go to them., but call one out of the company." We called him
and went aside with him, and conversed on various subjects ; and
he confirmed every one of them, so that they appeared altogether
as true; and we asked him, whether he could also confirm the
contrary? he said, "As well as the former." Then he spoke
openly and from the heart, and said, " What is truth? Is there
anything true in the nature of things, but what a man makes
true ? Advance any proposition yon please, and I will make it
to be true." Hereupon 1 said, "Make this true ; That faith is
the all of the church. This he did so dexterously and cunningly,
that the learned who were standing by admired and applauded
him. I afterwards requested him to make it true, That charity
is the all of the church ; and he did so : and afterwards, That
charity is nothing of. the church : and he dressed up each side of
the question, and adorned it so with appearances, that the by
standers looked at each other, and said, "Is not this a wise
man ?" But I said, " Do not you know that to live well is
charity, and that to believe well is faith ? does not he that lives
well also believe well? and consequently, is not faith of charity,
and charity of faith? do you not see that this is true?" He
replied, "I will make it true, and will then see." He did so,
and said, " Now I see it ;" but presently he made the contrary
to be true, and then said, " I also see that this is true." At this
we smiled and said, " Are they not contraries ? how can two
contraries appear true?" To this he replied with indignation,
"You are mistaken; each is true; since truth is nothing but
what a man makes true." There was a certain person standing
near, who in the world had been a legate of the first rank. He
was surprised at this assertion, and said, " I acknowledge that in
the world something like this method of reasoning prevails ; but
still you are out of your senses. Try if you can make it to be
true, that light is darkness, and darkness light." He replied,
"I will easily do this. What are light and darkness but a
state of the eye ? Is not light changed into shade when the
eye comes out of sunshine, and also when it is kept intensely
fixed on the sun ? Who does not know, that the state of the
eye in such a case is changed, and that in consequence light
appears as shade; and on the other hand, when the state oi
the eye is restored, that shade appears as light? Does not
an owl see the darkness of night as the light of day, and the
light of day as the darkness of night, and also the sun itself as an
opaque and dusky globe ? If any man had the eyes of an owl.
199

233 CONJUGIAL LOVE
which would he call light and which darkness? What then ia
light but the state of the eye ? and if it be a state of the eye, is
not light darkness, and darkness light? therefore each of the
propositions is true." Afterwards the legate asked him to make
this true, That a raven is white and not black ; and he replied,
"I will do this also with ease; and he said, "Take a needle or
razor, and lay open the feathers or quills of a raven ; are they
not white within? Also remove the feathers and quills, and look
at its skin ; is it not white? What is the blackness then which
envelops it but a shade, which ought not to determine the
raven's color? That blackness is merely a shade, I appeal to the
skilful in the science of optics, who will tell you, that if you
pound a black stone or glass into fine powder, you will see that
the powder is white." But the legate replied, " Does not the
raven appear black to the sight ?" The confirmator answered,
"Will you, who are a man, think in any case from appearance?
you may indeed say from appearance, that a crow is black, but
you cannot think so ; as for example, you may speak from the
appearance and say that the sun rises, advances to its meridian
altitude, and sets; but, as you are a man, you cannot think so;
because the sun stands unmoved and the earth only changes its
position. The case is the same with the raven ; appearance is
appearance ; and say what you will, a raven is altogether and
entirely white ; it grows white also as it grows old ; and this 1
have seen." We next requested him to tell us from his heart,
whether he was in joke, or whether he really believed that
nothing is true but what a man makes true? and he replied,
" I swear that I believe it." Afterwards the legate asked him,
whether he could make it true that he was out of his senses ; and
he said, "I can; but I do not choose: who is not out of his
senses ?" When the conversation was thus ended, this universal
confirmator was sent to the angels, to be examined as to his true
quality ; and the report they afterwards made was, that he did
not possess even a single grain of understanding ; because all that
is above the rational principle was closed in him, and that alone
which is below was open. Above the rational principle is heavenly
light, and below it is natural light ; and this light is such that
it can confirm whatever it pleases; but if heavenly light does
not flow into natural light, a man does not see whether any thing
true is true, and consequently neither does he see that any thing
false is false. To see in either case is by virtue of heavenly light
in natural light; and heavenly light is from the God of heaven,
who is the Lord; therefore this universal confirmator is not a
man or a beast, but a beast-man. I questioned the angel con
cerning the lot of such persons, and whether they can be together
with those who are alive, since every one has life from heavenly
light, and from this light has understanding. He said, that
such persons when they are alone, can neither think nor express
200

and its chaste delights. 233, 234
their thoughts, but stand mute like machines, and as in a deep
sleep ; but that they awake as soon as any sound strikes their
ears : and he added, that those become such, who are inmostly
wicked ; into these no heavenly light can flow from above, but
only somewhat spiritual through the world, whence they derive
the faculty of confirming. As he said this, I heard a voice from
the angels who had examined the confirmation, saying to me,
" From what you have now heard form a general conclusion."
I accordingly formed the following : " That intelligence does not
consist in being able to confirm whatever a man pleases, but in
being able to see that what is true is true, and what is false is
false." After this I looked towards the company where the con-
firmators stood, and where the crowd about them shouted, " 0
how wise !" and lo ! a dusky cloud covered them, and in the
cloud were owls and bats on the wing ; and it was said to me,
" The owls and bats flying in the dusky cloud, are correspon
dences and consequent appearances of tlieir thoughts; because
confirmations of falsities so as to make them appear like truths,
are represented in this world under the forms of birds of night,
whose eyes are inwardly illuminated by a false light, from which
they see objects in the dark as if in the light. By such a false
spiritual light are those influenced who confirm falses until they
seem as truths, and afterwards are said and believed to be
truths : all such see backwards, and not forwards.

ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE
IN MARRIAGES.
234. In treating here on the causes of coldness in mar
riages, we shall treat also at the same time on the causes of se
paration, and likewise of divoree, because they are connected ;
for separations come from no other source than from coldnesses,
which are successively inborn after marriage, or from causes dis
covered after marriage, from which also coldness springs ; but
divorces come from adulteries ; for these are altogether opposite
to marriages ; and opposites induce coldness, if not in both
parties, at least in one. This is the reason why the causes of
coldness, separations, and divorces, are brought together into
one chapter. But the coherence of the causes will be more
clearly discerned from viewing them in the following series : —
I. There are spiritual heat and spiritual cold ; and spiritual
heat is love, and spiritual cold the privation thereof. II. Spir
itual cold in marriages is a disunion of souls and a disjunction
of minds, whence come indifference, discoid, contempt, disdain,
and aversion ; from which, in several cases, at length comes sepa
ration as to bed, chamber, and house. III. There are several
successive causes of cold, some internal, some external, and seme
201

234, 235 conjugial love
accidental. IV. Internal causes of cold are from religion. V.
The first of these causes is the rejection of religion by each of the
parties. VI. The second is, that one has religion and not the
other. VII. The third is, that one is of one religion and the other
of another. VIII. The fourth is the falsity of the religion
imbibed. IX. With many, these are causes of internal cold, but
not at the same time of external. X. There are also several ex
ternal causes of cold ; the first of which is dissimilitude of minds
and manners. XI. The second is, that conjugial lace is believed
to be the same as adulterous love, only that the latter is not
allowed by law, but the former is. XII. The third is, a striving
for pre-eminence between married partners. XIII. The fourth is,
a want of determination to any employment or business, whence
comes wandering passion. XIV. The fifth is, inequality of ex
ternal rank and condition. XV. There are also causes of
separation. XVI. The first of them is a vitiated state of mind.
XVII. The second is a vitiated state of body. XVIII. The third
is impotence before marriage. XlX. Adultery is the cause of
divorce. XX. There are also several accidental causes of cold;
the first of which is, that enjoyment is common (or cheap), be
cause continually allowed. XXI. The second is, that living with
a married partner, from a covenant and compact, seems to be
forced and not free. XXII. The third is, affirmation on the part
of the wife, and her talking incessantly about love. XXHI.
The fourth is, the man's continually thinking that his wife is
willing ; and on the other hand, the wife's thinking that the man
is not willing. XXIV. As cold is in the mind it is also in
the body ; and according to the increase of that cold, the ex
ternals also of the body are closed. We proceed to an explana
tion of each article.
235. There are spiritual heat and spiritual cold ;
and spiritual heat is love, and spiritual cold is the pri
VATION thereof. Spiritual heat is from no other source than
the sun of the spiritual world ; for there is in that world a sun
proceeding from the Lord, who is in the midst of it; and as it
is from the Lord, it is in its essence pure love. This sun appears
fiery before theangels, just as the sun of our world appears before
men. The reason of its appearing fiery is, because love is spir
itual fire. From that sun proceed both heat and light ; but as
that sun is pure love, the heat thence derived in its essence is
love, and the light thence derived in its essence is wisdom ; hence
it is manifest what is the source of spiritual heat, and that spir
itual heat is love. But we will also briefly explain the source ol
spiritual cold. It is from the sun of the natural world, and its
heat and light. The sun of the natural world was created that
its heat and light might receive in them spiritual heat and light,
and by means of the atmospheres might convey spiritual heat and
light even to ultimates in the earth, in order to produce effects
202

AND ITS CHASTE DELIGHTS. 235  237
of ends, which are of the Lord in his sun, and also to clothe spir
itual principles with suitab.e garments, that is, with materials.
to operate ultimate ends in nature. These effects are produced
when spiritual heat is joined to natural heat; but the contrary
comes to pass when natural heat is separated from spiritual heat,
as is the case with those who love natural things, and reject
spiritual : with such, spiritual heat becomes cold. The reason
why these two loves, which from creation are in agreement,
become thus opposite, is, because in such case the dominant beat
becomes the servant, a,nci vioe versa; and to prevent this effect,
spiritual heat, which from its lineage is lord, then recedes; and
in those subjects, spiritual heat grows cold, because it becomes
opposite. From these considerations it is manifest that spiritual
cold is the privation of spiritual heat. In what is here said, by
heat is meant love ; because that heat living in subjects is felt as
love. I have heard in the spiritual world, that spirits merely
natural grow intensely cold while they apply themselves to the
side of spme angel who is in a state of love; and that the case is
similar in regard to the infernal spirits, while heat flows into
them out of heaven ; and that nevertheless among themselven,
when the heat of heaven is removed from them, they are inflamed
with great heat.
236. H. Spiritual cold in marriages is a disunion of
SOULS AND A DISJUNCTION OF MINDS, WHENCE COME INDIFFER
ENCE, DISCORD, CONTEMPT, DISDAIN, AND AVERSION J FROM
WHICH, IN SEVERAL CASES, AT LENGTH COMES SEPARATION AS TO
bed, chamber, and house. That these effects take place with
married partners, while their primitive love is on the decline,
and becomes cold, is too well known to need any comment. The
reason is ; because conjugial cold above all others resides in
human minds : for the essential conjugial principle is inscribed
on the soul, to the end that a soul may be propagated from a
soul, and the soul of the father into the offspring. Hence it is
that this cold originates there, and successively goes downward
into the principles thence derived, and infects them ; and thus
changes the joys and delights of the primitive love into what is
sad and undelightful.
237. III. There are several successive causes of cold,
SOME INTERNAL, SOME EXTERNAL, AND SOME ACCIDENTAL. That
there are several causes of cold in marriages, is known in the
world ; also that they arise from many external causes ; but it is
not known that the origins of the causes lie concealed in the
inmost principles, and that from these they descend into the
principles thence derived, until they appear in externals; in
order therefore that it may be known that external causes are
not causes in themselves, but derived from causes in themselves,
which, as was said, are in inmost principles, we will first distri-
203

239 — 242 conjugial love
bote the causes generally into internal and external, and after
wards will particularly examine them.
238. IV. Internal causes of cold are from religion.
That the very origin of conjugial love resides in the inmost prin
ciples of man, that is, in his soul, is demonstrable to every one
from the following considerations alone; that the soul <of the
offspring is from the father, which is known from the similitude
of inclinations and affections, and also from the general character
of the countenance derived from the father and remaining with
very remote posterity ; also from the propagative faculty im
planted in souls from creation; and moreover by what is
analogous thereto in the subjects of the vegetable kingdom, in
that there lies hid in the inmost principles of germination the
propagation of the seed itself, and thence of the whole, whether
it be a tree, a shrub, or a plant. This propagative or plastic
force in seeds in the latter kingdom, and in souls in the other,
is from no other source than the conjugial sphere, which is that
of good and truth, and which perpetually emanates and flows in
from the Lord the Creator and Supporter of the universe ; con
cerning which sphere, see above, n. 222 — 225 ; and from the
endeavour of those two principles, good and truth, therein, to
unite into a one. This conjugial endeavour remains implanted
in souls, and conjugial love exists by derivation from it as its
origin. That this same marriage, from which the above universal
sphere is derived, constitutes the church with man, has been
abundantly shewn above in the chapter on the marriage of
good and truth, and frequently elsewhere. Hence there is all
the evidence of rational demonstration, that the origin of the
ohurch and of conjugial love are in one place of abode, and in a
continual embrace ; but on this subject see further particulars
above, n. 130, where it was proved, that conjugial love is accord
ing to the state of the church with man ; thus that it is grounded
in religion, because religion constitutes this state. Man also
was created with a capacity of becoming more and more interior,
and thereby of being introduced or elevated nearer and nearer to
that marriage, and thus into love truly conjugial, and this even
so far as to perceive a state of its blessedness. That religion is
the only means of introduction and elevation, appears clearly
from what was said above, namely, that the origin of the church
and of conjugial love are in the same place of abode, and in
mutual embrace there, and that hence they must needs be con
joined. 239. From what has been said above it follows, that where
there is no religion, there is no conjugial love ; and that where
there is no conjugial love, there is cold. That conjugial cold is
the privation of that lrve, may be seen above, n. 235 ; con
sequently that conjugial cold is also a privation of a state of the
204

AND ITS CHASTE DELIGHTS. 239- -241
church, or of religion. Sufficient evidence of the truth of this
may be deduced from the general ignorance that now prevails
concerning love truly conjugial. In these times, who knows,
and who is willing to acknowledge, and who will not be surprised
to hear, that the origin of conjugial love is deduced hence ? But
the only cause and source of this ignorance is, that, notwith
standing there is religion, still there are not the truths of
religion; and what is religion without truths? That there is a
want of the truths of religion, is fully shown in the Apocalypse
Revealed; see also the memorable relation, n. 566 of that
work. 240. V. Of internal causes of cold the first is thh
REJECTION OF RELIGION BY EACH OF THE PARTIES. Those who
reject the holy things of the church from the face to the hinder
part of the head, or from the breast to the back, have not any
good love ; if any proceeds apparently from the body, still there
is not any in the spirit. With such persons goods place them
selves on the outside of evils, and cover them, as raiment
glittering with gold covers a putrid body. The evils which reside
within, and are covered, are in general hatreds, and thence
intestine combats against everything spiritual ; for all things of
the church which they reject, are in themselves spiritual ; and as
love truly conjugial is the fundamental love of all spiritual lovesi,
as was shewn above, it is evident that interior hatred is contrary
to it, and that the interior or real love with such is in favor of
the opposite, which is the love of adultery ; therefore such per
sons, more than others, will be disposed to ridicule this truth,
that every one has conjugial love according to the state of the
church ; yea, they will possibly laugh at the very mention of love
truly conjugial ; but be it so ; nevertheless they are to be par
doned, because it is as impossible for them to distinguish in
thought between the marriage embrace and the adulterous, as it
is for a camel to go through the eye of a needle. Such persons,
as to conjugial love, are starved with cold more than others. It
they keep to their married partners, it is only on account of some
of the external causes mentioned above, n. 153, which withhold
and bind them. Their interiors of the soul and thence of the
mind are more and more closed, and in the body are stopped up ;
and in this case even the love of the sex is thought little of, or
becomes insanely lascivious in the interiors of the body, and
thence in the lowest principles of their thought. It is these who
are meant in the memorable relation, n. 79, which they may
read if they please.
241. VI. Of internal causes of cold the second is,
THAT ONE OF THE PARTIES HAS RELIGION AND NOT THB OTHER.
The reason of this is, because the souls must of course disagree ;
for the soul of one is open to the reception of conjugial love,
while the soul of the other is closed to it. It is closed with the
205

241 — 243 conjugial love
party that has not religion, and it is open with the one that has;
hence such persons cannot live together harmoniously ; and when
once conjugial love is banished, there ensues cold ; but this is
with the party that has no religion. This cold cannot be dissi
pated except by the reception of a religion agreeing with that of
the other party, if it be true ; otherwise, with the party that has
no religion, there ensues cold, which descends from the soul into
the body, even to the cuticles; in consequence of which he can
no longer look bis married partner directly in the face, or accost
her in a communion of respirations, or speak to her except in a
subdued tone of voice, or touch her with the hand, and scarcely
with the back ; not to mention the insanities which, proceeding
from that cold, make their way into the thoughts, which they
do not make known ; and this is the reason why such marriages
dissolve of themselves. Moreover, it is well known, that an im
pious man thinks meanly of a married partner; and all who are
without religion are impious.
242. VII. Of internal causes of cold the third is,
THAT ONE OF THE PARTIES IS OF ONE RELIGION AND THE
other of another. The reason of this is, because with such
persons good cannot be conjoined with its corresponding truth ;
for as was shewn above, the wife is the good of the husband's
truth, and he is the truth of the wife's good. Hence of two
souls there cannot be made one soul ; and hence the stream of
that love is closed: and consequently a conjugial principle is
entered upon, which has a lower place of abode, and which is
that of good with another truth, or of truth with another good
than its own, between which there cannot be any harmonious
love : hence with the married partner that is in a false religion,
there commences a cold, which grows more intense in proportion
as he differs from the other party. On a certain time, as I was
wandering through the streets of a great city inquiring for a
*odging, I entered a house inhabited by married partners of a
different religion ; being ignorant of this circumstance, the angels
instantly accosted me, and said, " We cannot remain with you
in that house ; for the married partners who dwell there differ in
religion." This they perceived from the internal disunion of
their souls.
243. VIII. Of internal causes of cold the fourth is,
the falsity of the religion. This is, because falsity in spir
itual things either takes away religion or defiles it. It takes it
from those with whom genuine truths are falsified ; it defiles it,
where there are indeed falsities, but not genuine truths, which
therefore could not be falsified. In the latter case there may be
imputed goods with which those falses may be conjoined by
applications from the Lord ; for these falses are like various dis
cordant tones, which by artful arrangements and combinations
are brought into harmony, and communicate to harmony its
206

and rrs chaste delights. 243 — 245
agreeableness : in this case some conjugial love is communicable;
but with those who have falsified with themselves the genuine
truths of the church, it is not communciable. The prevailing
ignorance concerning love truly conjugial, or a negative doubting
respecting the possibility of the existence of such love, is from
persons of the latter description; and from the same source also
comes the wild imagination, in the minds of the generality, that
adulteries are not evils in a religious point of view.
244. IX. With many, the above-mentioned are causes
OF INTERNAL COLD, BUT NOT AT THE SAME TIME OF EXTERNAL. If
the causes above pointed out and confirmed, which are the causes
of internal cold, produced similar external cold, as many separa
tions would ensue as there are cases of internal cold, which are
as many as there are marriages of those who are in a false or
a different religion, or in no religion ; respecting whom we have
already treated ; and yet it is well-known, that many such live
together as if they mutually loved and were friendly to each
other : but whence this originates, with those who are in inter
nal cold, will be shewn in the following chapter concerning the
CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES.
There are several causes which conjoin minds (animos), but still
do not conjoin souls ; among these are some of those mentioned
above,. n. 183 ; but still cold lies interiorly concealed, and makes
itself continually observed and felt. With such married partners
the affections depart from each other; but the thoughts, while
they come forth into speech and behaviour, for the sake of
apparent friendship and favor, are present ; therefore such per
sons know nothing of the pleasantness and delight, and still less
of the satisfaction and blessedness of love truly conjugial, ac
counting them to be little else than fables. These are of the
number of those who deduce the origin of conjugial love from
the same causes with the nine companies of wise ones assembled
from the several kingdoms of Europe ; concerning whom see the
MEMORABLE RELATION above, n. 103  114.
245. It may be urged as an objection to what has been
proved above, that still the soul is propagated from the father
although it is not conjoined to the soul of the mother, yea,
although cold residing therein causes separation; but the reason
why souls or offspring are nevertheless propagated is, because
the understanding of the man is not closed, but is capable cf
being elevated into the light into which the soul is ; but the love
of his will is not elevated into the heat corresponding to the
light there, except by the life, which makes him from natural
become spiritual ; hence it is, that the soul is still procreated,
but, in the descent, while it becomes seed, it is veiled over by
such things as belong to his natural love ; from this springs here
ditary evil. To these considerations I will add an arcanum from
heaven, namely, that between the disjoined souls of two persons,
207

245 — 247 conjugial love
especially of married partners, there is effected conjunction in a
middle love ; otherwise there would be no conception with nun
(homines). Besides what is here said of conjugial cold, and ?ts
place of abode in the supreme region of the mind, see the last
memorable relation of this chapter, n. 270.
246. X. There are also several external causes of
cold, the first of which is dissimilitude of minds and
manners. There are both internal and external similitudes and
dissimilitudes. The internal arise from no other source than
religion ; for religion is implanted in souls, and by them is trans
mitted from parents to their offspring as the supreme inclination;
for the soul of every man derives life from the marriage of good
and truth, and from this marriage is the church ; and as the
church is various and different in the several parts of the world,
therefore also the souls of all men are various and different;
wherefore internal similitudes and dissimilitudes are from this
source, and according to them the conjugial conjunctions of
which we have been treating; but external similitudes and dissi
militudes are not of the souls but of minds ; by minds (animos) we
mean the affections and thence the external inclinations, which
are principally insinuated after birth by education, social inter
course, and consequent habits of life ; for it is usual to say, I
have a mind to do this or that ; which indicates an affection and
inclination to it. Persuasions conceived respecting this or that
kind of life also form those minds ; hence come inclinations to
enter into marriage even with such as are unsuitable, and like
wise to refuse consent to marriage with such as are suitable; but
still these marriages, after a certain time of living together, vary
according to the similitudes and dissimilitudes contracted here
ditarily and also by education ; and dissimilitudes induce cold.
So likewise dissimilitudes of manners ; as for example, an ill-
mannered man or woman, joined with a well-bred one ; a neat
man or woman, joined with a slovenly one ; a litigious man or
woman, joined with one that is peaceably disposed; in a word,
an immoral man or woman, joined with a moral one. Mar
riages of such dissimilitudes are not unlike the conjunctions of
different species of animals with each other, as of sheep and
goats, of stags and mules, of turkeys and geese, of sparrows and
the nobler kind of birds, yea, as of dogs and cats, which from
their dissimilitudes do not consociate with each other, but in
the human kind these dissimilitudes are indicated not by faces,
but by habits of life ; wherefore external colds are from this
source. 247. XI. Of external causes of cold the second is,
THAT CONJUGIAL LOVE IS BELIEVED TO BE THE SAME AS ADULTE
ROUS LOVE, ONLY THAT THE LATTER 18 NOT ALLOWED BY LAW, BUT
the former is. That this is a source of cold, is obvious to rea
son, while it is considered that adulterous love is diametrically
208

AND ITS CHASTE DELIGHTS. 247 — 249
opposite to conjugial love; wherefore when it is believed that
conjugial love is the same as adulterous, they both become alike
in idea ; and in such case a wife is regarded as a harlot, and
marriage as uncleanness ; the man himself also is an adulterer,
if not in body, still in spirit. That hence ensue contempt, dis
dain, and aversion, between the man and his woman, and there
by intense cold, is an unavoidable consequence ; for nothing
Btores up in itself conjugial cold more than adulterous love ; and
as adulterous love also passes into such cold, it may not unde
servedly be called essential conjugial cold.
248. XII. Of external causes of cold the third is, a
STRIVING FOR PRE-EMINENCE BETWEEN MARRIED PARTNERS.
This is, because conjugial love principally respects the union of
wills, and the freedom of decision thence arising ; both which are
ejected from the married state by a striving for pre-eminence or
superiority ; for this divides and tears wills into pieces, and
changes the freedom of decision into servitude. During the
influence of such striving, the spirit of one of the parties medi
tates violence against the other ; if in such case their minds were
laid open and viewed by spiritual sight, they would appear like
two boxers engaged in combat, and regarding each other with
hatred and favor alternately ; with hatred while in the vehemence
of striving, and with favor while in the hope of dominion, and
while under the influence of lust. After one has obtained the
victory over the other, this contention is withdrawn from the
externals, and betakes itself into the internals of the mind, and
there abides with its restlessness stored up and concealed. Hence
cold ensues both to the subdued party or servant, and to the
victor or dominant party. The reason why the latter also suffers
cold is, because conjugial love no longer exists with them, and
the privation of this love is cold ; see u. 235. In the place of
conjugial love succeeds heat derived from pre-eminence ; but this
heatis utterly discordant with conjugial heat, yet it can exteriorly
resemble it by means of lus-t. After a tacit agreement between
the parties, it appears as if conjugial love was made friendship ;
but the difference between conjugial and servile friendship in
marriages, is like that between light and shade, between a living
fire and an ignis fatuus, yea, like that between a well-condi
tioned man and one consisting only of bone and skin.
249. XHI. Of external causes of cold the fourth is,
A WANT OF DETERMINATION TO ANY EMPLOYMENT OR BUSINESS,
whence comes wandering passion. Man (homo) was created
for use, because use is the continent of good and truth, from the
marriage of which proceeds creation, and also conjugial love, as
was shewn above. By employment and business we mean every
application to uses ; while therefore a man is in any employment
and business, or in any use, in such case his mind is limited and
circumscribed as in a circle, within which it is successively ar-
14 209

249, 250 COKJUGIAL LOVE

ranged into a form truly human, from which as from a house he
sees various concupiscences out of himself, and by sound reason
within exterminates them ; consequently also he exterminates the
wild insanities of adulterous lust ; hence it is that conjugial heat
remains better and longer with such than with otners. The
reverse happens with those who give themselves up to sloth and
ease ; in such case the mind is unlimited and undetermined, and
hence the man (homo) admits into the whole of it everything
vain and ludicrous which flows in from the. world and the body,
and leads to the love thereof; that in this case conjugial love
also is driven into banishment, i3 evident ; for in consequence
of sloth and ease tne mind grows stupid and the body torpid, and
the whole man becomes insensible to every vital love, especially
to conjugial love, from which as from a fountain issue the acti
vities and alacrities of life. Conjugial cold with such is different
from what it is with others ; it is indeed the privation of conjugial
love, but arising from defect.
250. XIV. Of external causes of cold the fifth is,
INEQUALITY OF EXTERNAL RANK AND CONDITION. There are
several inequalities of rank and condition, which while parties
are living together put an end to the conjugial love which com
menced before marriage ; but they may all be referred to inequali
ties as to age, station, and wealth. That unequal ages induce
cold in marriage, as in the case of a lad with an old woman, and
of a young girl with a decrepit old man, needs no proof. That
inequality of station has a similar effect, as in the marriage of a
prince with a servant maid, or of an illustrious matron with a
servant man, is also acknowledged without further proof. That
the case is the same in regard to wealth, unless a similitude of
minds and manners, and an application of one party to the incli
nations and native desires of the other, consociate them, is evi
dent. But in all such cases, the compliance of one party on
account of the pre-eminence of station and condition of the other,
effects only a servile and frigid conjunction; for the conjngial
principle is not of the spirit and heart, but only nominal and of
the countenance ; in consequence of which the inferior party is
given to boasting, and the superior blushes with shame. But in
the heavens there is no inequality of age, station, or wealth ; in
regard to age, all there are in the flower of their youth, and
continue so into eternity ; in regard to station, they all respect
others according to the uses which they perform. The more
eminent in condition respect inferiors as brethren, neither do
they prefer station to the excellence of use, but the excellence
of use to station ; also when maidens are given in marriage, they
do not know from what ancestors they are descended ; for no
one in heaven knows his earthly father, but the Lord is the
Father of all. The case is the same in regard to wealth, which in
heaven is the faculty of growing wise, according to which a suf-
210

AND ITS CHASTE DELIGHTS. 250  253
ficiency of wealth is given. How marriages are there entered
into, may be seen above, n. 229.
251. XV. There are also causes of separation. There
are separations from the bed and also from the house. There
are several causes of such separations ; but we are here treating
of legitimate causes. As the causes of separation coincide with
the causes of concubinage, which are treated of in the latter part
of this work in their own chapter, the reader is referred thereto
that he may see the causes in their order. The legitimate
causes of separation are the following.
252. XVI. The first cause of legitimate separation is
a vitiated state of mind. The reason of this is, because
¦conjugial love is a conjunction of minds ; if therefore the mind
of one of the parties takes a direction different from that of the
other, such conjunction is dissolved, and with the conjunction
the love vanishes. The states of vitiation of the mind which
cause separation, may appear from an enumeration of them ; they
are for the most part, the following : madness, frenzy, furious
wildness, actual foolishness and idiocy, loss of memory, violent
hysterics, extreme silliness so as to admit of no perception of
good and truth, excessive stubbornness in refusing to obey what
is just and equitable ; excessive pleasure in talkativeness and con
versing only on insignificant and trifling subjects ; an unbridled
desire to publish family secrets, also to quarrel, to strike, to take
revenge, to do evil, to steal, to tell lies, to deceive, to blaspheme ;
carelessness about the children, intemperance, luxury, excessive
prodigality, drunkenness, uncleanness, immodesty, application to
magic and witchcraft, impiety, with several other causes. By
legitimate causes we do not here mean judicial causes, but such
as are legitimate in regard to the other married partner ; separa
tion from the house also is seldom ordained in a court of justice.
253. XVII. The second cause of legitimate separa
tion is a vitiated state of body. By vitiated states of body
we do not mean accidental diseases, which happen to either of
the married partners during their marriage, and from which they
recover ; but we mean inherent diseases, which are permanent.
The science of pathology teaches what these are. They are
manifold, such as diseases whereby the whole body is so far
infected that the contagion may prove fatal ; of this nature are
malignant and pestilential fevers, leprosies, the venereal disease,
gangrenes, cancers, and the like ; also diseases whereby the
whole body is so far weighed down, as to admit of no consocia-
bility, and from which exhale dangerous effluvia and noxious
vapors, whether from the surface of the body, or from its inward
parts, in particular from the stomach and lungs ; from the sur
face of the body proceed malignant pocks, warts, pustules,
scorbutic phthisic, virulent scab, especially if the face be defiled
therebv : from the stomach proceed foul, stinking, rank and
211

258—256 conjugial love
crude eructations : from the lungs, filthy and putrid exhalations,
arising from imposthumes, ulcers, abcesses, or from vitiated
blood or lymph therein. Besides these there are also various
other diseases, as lipothamia, which is a total faintness of body
and defect of strength ; paralysis, which is a loosing and relaxa
tion of the membranes and ligaments which serve for motion ;
certain chronic diseases, arising from a loss of the sensibility
and elasticity of the nerves, or from too great a thickness;
tenacity, and acrimony of the humors ; epilepsy ; fixed weak
ness arising from apoplexy ; certain phthisical complaints, where
by the body is wasted ; the cholic, caeliac affection, rupture, and
other like diseases.
254. XVIII. The third cause of legitimate separa-.
tion is impotence before marriage. The reason why this
is a cause of separation is, because the end of marriage is the
procreation of children, which cannot take place where this
cause of separation operates ; and as this is foreknown by the
parties, they are deliberately deprived of the hope of it, which
hope nevertheless nourishes and strengthens their conjugial love.
255. XIX. Adultery is the cause of divorce. There
are several reasons for this, which are discernible in rational
light, and yet at this day they are concealed. From rational
light it may be seen that marriages are holy and adulteries pro- '
fane ; and thus that marriages and adulteries are diametrically
opposite to each other ; and that when opposites act upon each
other, one destroys the other even to the last spark of its life.
This is the case with conjugial love, when a married person
commits adultery from a confirmed principle, and thus from a
deliberate purpose. With those who know anything of heaven
and hell, these things are more clearly discernible by the light
of reason : for they know that marriages are in and from heaven,
and that adulteries are in and from hell, and that these two
cannot be conjoined, as heaven cannot be conjoined with hell,
and that instantly, if the}' are conjoined with man (homo),
heaven recedes, and hell enters. Hence then it is, that adultery
is the cause of divorce ; wherefore the Lord saith, that " whoso
ever shall put away his wife, except for whoredom, and shall
marry another, committeth adultery," Matt. xix. 9. He saith,
if, except for whoredom, he shall put away his wife, and marry
another, he committeth adultery ; because putting away for this
cause is a plenary separation of minds, which is called divorce;
whereas other kinds of putting away, grounded in their parti
cular causes are separations, of which we have j ust treated ;
after these, if another wife is married, adultery is committed ;
but not so after a divorce.
256. XX. There are also several accidental causes
of cold ; the first of which is, that enjoyment is com
mon (or cheap), because continually allowed. The reason
212

AND ITS CHASTE DELIGHTS. 256, 257
why this consideration is an accidental cause of cold is, because
it exists with those who think lasciviously respecting marriage
and a wife, but not with those who think holily respecting mar
riage, and securely respecting a wife. That from being common
(or cheap) in consequence of being continually allowed, even
joys become indifferent, and also tiresome, is evident from the
case of pastimes and public shows, musical entertainments,
dancing, feasting, and the like, which in themselves are agree
able, because vivifying. The case is the same with the intimacy
and connection between married partners, especially between
those who have not removed the unchaste love of the sex from
the love which they bear to each other ; and when they think of
enjoyment's being common (or cheap) in consequence of being
continually allowed, they think vainly in the absence of the
faculty of enjoyment. That this consideration is to such persons
a cause of cold is self-evident. It is called accidental, because
it joins inward cold as a cause, and ranks on its side as a reason.
To remove the cold arising from this circumstance, it is usual
with wives, from the prudence implanted in them, to offer re
sistance to what is allowable. But the case is altogether other
wise with those who think chastely respecting wives ; wherefore
with the angels the consideration of enjoyment's being common
in consequence of being continually allowed, is the very delight
of their souls, and contains their conjugial love ; for they are
continually in the delight of that love, and in its ultimates ac
cording to the presence of their minds uninterrupted by cares,
thus from the decisions of the judgement of the husbands.
257. XXI. Of accidental causes of cold the second is,
THAT LIVING WITH A MARRIED PARTNER, FROM A COVENANT AND
contract, seems forced and not free. This cause operates
only with those with whom conjugial love in the inmost princi
ples is cold ; and since it unites with internal cold, it becomes
an additional or accidental cause. With such persons, extra-
conjugial love, arising from consent and the favor thereof, is
interiorly in heat ; for the cold of the one is the heat of the
other ; which, if it is not sensibly felt, is still within, yea, in
the midst of cold ; and unless it was thus also within, there
would be no reparation. This heat is what constitutes the force
or compulsion, which is increased in proportion as, by one of the
parties, the covenant grounded in agreement and the contract
grounded in what is just, are regarded as bonds not to be violated ;
it is otherwise if those bonds are loosed by each of the parties.
The case is reversed with those who have rejected extra-conjugial
love as detestable, and think of conjugial love as of what is
heavenly and heaven ; and the more so if they perceive it to be
so : with such that covenant with its articles of agreement, and
that contract with its sanctions, are inscribed on their hearts,
and are continually being inscribed thereon more and more. In
213

257- -260 CONJUGIAL LOVE
this case the bond of that love is neither secured by a covenant
agreed upon, nor by a law enacted ; but both covenant and law
are from creation implanted in the love itself, which influences
the parties ; from the latter [namely, the covenant and the law
implanted from creation in the love itself] are derived the former
[namely, the covenant and law] in the world, but not vice versa.
Hence, whatever relates to that love is felt as free ; neither is
there any freedom but what is of love : and I have heard from
the angels, that love truly conjugial is most free, because it is
the love of loves.
258. XXII. Of accidental causes of cold the third
is, affirmation on the part of the wife, and her talking
incessantly about love. With the angels in heaven there is
no refusal and repugnance on the part of the wives, as there is
with some wives on earth : with the angels in heaven also the
wives converse about love, and are not silent as some wives on
earth ; but the causes of these differences I am not allowed to de
clare, because it would be unbecoming ; nevertheless they are de
clared in four memorable relations at the close of the chapters,
by the angels' wives, who freely speak of them to their husbands,
by the three in the hall over which there was a golden shower,
and by the seven who were sitting in a rosary. These memora
ble relations are adduced, to the end that every thing may be
explained that relates to conjugial love, which is the subject
here treated of both in general and in particular.
259. XXIII. Of accidental causes of cold the fourth
is, the man's continually thinking that his wife is willing ;
AND ON THE OTHER HAND THE WIFe's THINKING THAT THE MAN
is not willing. That the latter circumstance is a cause of love's
ceasing with wives, and the former a cause of cold with men, is
too obvious to need any comment. For that the man who thinks
that his wife, when in his sight by day, and when lying at his
side by night, is desirous or willing, should grow cold to the
extremities, and on the other hand that the wife, who thinks
that the man is able and not willing, should lose her love, are
circumstances among many others well known to husbands who
have considered the arcana relating to conjugial love. These
circumstances are adduced also, to the end that this work may
ce perfected, and the conjugial love and its chaste i slights
may be completed.
260. XXIV. As cold is in the mind it is also in the
BODY ; AND ACCORDING TO THE INCREASE OF THAT COLD, THE
EXTERNALS ALSO OF THE BODY ARE CLOSED. It IS believed at
the present day that the miud of man (homo) is in the head,
and nothing oi it in the body, when yet the soul and the mind
are both in the head and in the body ; for the soul and the mind
are the man (homo), since both constitute the spirit which lives
after death ; and that this spirit is in a perfect human form, has
214

AND ITS CHASTE DELIGHTS. 260, 261
been fully shewn in the treatises we have published. Hence, as
soon as a man thinks anything, he can in an instant utter it by
means of his bodily mouth, and at the same time represent it by
gesture; and as soon as he wills anything, he can in an instant
bring it into act and effect by his bodily members : which could
not be the case unless the soul and the mind were together in
the body, and constituted his spiritual man. From these consider
ations it may be seen, that while conjugial love is in the mind,
it is similar to itself in the body ; and since love is heat, that it
opens the externals of the body from the interiors ; but on the
other hand, that the privation thereof, which is cold, closes the
externals of the body from the interiors : hence it is manifest
what is the cause of the faculty [of conjugial love] with the
angels enduring for ever, and what is the cause of its failing
with men who are cold.
******
261. To the above I shall add three memorable relationii.
First. In the superior northern quarter near the east in the spi
ritual world, there are places .of instruction for boys, for youtri3,
for men, and also for old men : into these places all who d'.e
infants are sent and are educated in heaven ; so also all who
arrive fresh from the world, and desire information about heave.n
and hell, are sent to the same places. This tract is near the
east, that all may be instructed by influx from the Lord ; for the
Lord is the east, because he is in the sun there, which from him
is pure love ; hence the heat from that sun in its essence is love,
and the light from it in its essence is wisdom. These are in
spired into them from the Lord out of that sun ; and they are
inspired according to reception, and reception is according to the
love of growing wise. After periods of instruction, those who
are made intelligent are sent forth thence, and are called disci
ples of the Lord. They are sent forth first into the west, and
those who' do not remain there, into the south, and some through
the south into the east, and are introduced into the societies
where they are to reside. On a time, while I was meditating
respecting heaven and hell. I began to desire a universal know
ledge of the state of each, being aware, that whoever knows
universals, may afterwards comprehend particulars, because the
latter are contained in the former, as parts iu a whole. In this
desire I looked to the above tract in the northern quarter near
the east, where were the places of instruction, and went there by
a way then open to me. I entered one of the colleges, where
there were some young men, and addressed the chief teachers
there who gave instruction, and asked them whether they were
acquainted with the universals respecting heaven and hell. They
replied, that they knew some little; "but if we look," said they,
" towards the east to the Lord, we shall- receive illustration and
knowledge." They did so, and said, "There are three universals 215

261, 262 CONJUGIAL LOVE.
of hell, which are diametrically opposite to the universals of hea
ven. The universals of hell are these three loves ; the love of
dominion grounded in self-love, the love of possessing the goods
of others grounded in the love of the world, and adulterous love.
The universals of heaven opposite to these are the three following
loves ; the love of dominion grounded in the love of use, the love
of possessing worldly goods grounded in the love of performing
uses therewith, and love truly conjugial." Hereupon, after
expressing my good wishes towards them, I took my leave, and
returned home. When I was come home, it was said to me from
heaven, "Examine those three universals above and beneath, and
afterwards we shall see them in your hand." It was said in the
hand, because whatever a man examines intellectually, appears
to the angels as if inscribed on his hands.
262. After this I examined the first universal love of hell,
which is the love of dominion grounded in self-love, and after
wards the universal love of heaven corresponding to it, which is
the love of dominion grounded in the love of uses ; for I was
uot allowed to examine one love without the other, because,
being opposites, the understanding does not perceive the one
without the other ; wherefore that each may be perceived, they
must be set in opposition to each other; for a beautiful and
handsome face is rendered conspicuous by contrasting it with
an ugly and deformed one. While 1 was considering the love of
dominion grounded in self-love, I perceived that this love was in
the highest degree infernal, and consequently prevailed with
those who are in the deepest hell ; and that the love of dominion
grounded in the love of uses was in the highest degree heavenly,
and consequently prevailed with those who are in the highest
heaven. The love of dominion grounded in self-love is in the
highest degree infernal, because to exercise dominion from self-
love, is to exercise it from proprium, and a man's proprium from
his birth is essential evil, which is diametrically opposite to the
Lord ; wherefore the more persons who are under the influence
of such evil, advance therein, the more they deny God and the
holy things of the church, and worship themselves and nature.
Let such persons, I entreat them, examine that evil in themselves,
and they will see this to be the case. This love also is of such a
nature, that in proportion as it is left unrestrained, which is the
case so long as it is not checked by impossibilities, in the same
proportion it rushes impetuously from step to step, even to the
highest, and there also finds no bounds, but is sad andsorrowfnl
because there is no higher step for it to ascend. This love with
statesmen is so intense that they wish to be kings and emperors,
and if it were possible, to have dominion over all things of the
world, and to be called kings of kings and emperors of emperors;
while the same love with the clergy is so intense that they wish
to be gods and, as far as is possible, to have dominion over all
216

AND ITS CHASTE DELIGHTS. 262, 263
Jhings of heaven, and to be called gods of gods. That neither of
these acknowledge any God, will be seen in what follows. Or.
the other hand, those who desire to exercise dominion from the
love of uses, do not desire it from themselves, but from the
Lord ; since the love of uses is from the Lord, and is the Lord
himself: these regard dignities only as means to the performance
of uses, setting uses far above dignities ; whereas the former set
dignities far above uses.
263. While I was meditating on these things, an angel from
the Lord said to me, " You shall presently see, and be convinced
by ocular demonstration, what is the nature and quality of that
infernal love." Then suddenly the earth opened on the left, and
I saw a devil ascending from hell, with a square cap on his
head let down over his forehead even to his eyes : his face was
full of pimples as of a burning fever, his eyes fierce and firy, his
breast swelling immensely ; from his mouth he belched smoke like
a furnace, his loins seemed all in a blaze, instead of feet he had
bony ankles without flesh, and from his body exhaled a stinking
and filthy heat. On seeing him I was alarmed, and cried out,
" Approach no nearer ; tell me, whence are you ?" He replied
in a hoarse tone of voice, " I am from below, where I am with
two hundred in the most supereminent of all societies. We are
all emperors of emperors, king of kings, dukes of dukes, and
princes of princes ; no one in our society is barely an emperor, a
king, a duke, or a prince. We sit there on thrones of thrones,
and despatch thence mandates through the whole world and
beyond it." I then said to him, "Do you not see that you are
insane from the phantasy'of super-eminence?" and he replied,
" How can you say so, when we absolutely seem to ourselves,
and are also acknowledged by each other, to have such
distinction ?" On hearing this, I was unwilling to repeat my
charge of insanity, as he was insane from phantasy ; and I
was informed that this devil, during his abode in the world, had
been only a house-steward, and at that time he was so lifted up
in spirit, that he despised all mankind in comparison with him
self, and indulged in the phantasy that he was more worthy
than a king, and even than an emperor; in consequence of
which proud conceit, he had denied God, and had regarded all
the holy things of the church as of no concern to himself, but of
some to the stupid multitude. At length I asked him, " How
long do you two hundred thus glory among yourselves?" Ho
replied to eternity ; but such of us as torture others for denying
our super-eminence, sink under ground ; for we are allowed t j
glory, but not to do mischief to any one." I asked him again
" Do you know what befalls those who sink under ground ?"
He said, " They sink down into a certain prison, where they are
sailed viler than the vile, or the vilest, ana are set to work." I
217

263. 264 conjugial love
then said to him. " Take heed therefore, lest you also should
sink down."
264. After this the earth again opened, but now on the
right ; and I saw another devil rising thence, who had on his
head a kind of turban, wrapped about with spires as of a snake,
the head of which stood out from the crown ; his face was
leprous from the forehead to the chin, and so were his hands ;
his loins were naked and as black as soot, through which was dis
cernible in dusky transparence the fire as of a furnace ; and the
ankles of his feet were like two vipers. The former devil, on
seeing him, fell on his knees, and adored him. On my asking
why he did so, he said, " He is the God of heaven and earth,
and is omnipotent." I then asked the other, " What do you
say to this ?" he replied, " What shall I say ? I have all power
over heaven and hell ; the lot of all souls is in my hand." Again
I enquired, " How can he, who is emperor of emperors, so sub
mit himself, and how can you receive adoration ?" he answered,
" He is still my servant ; what is an emperor before God ? the
thunder of excommunication is in my right hand." I then said
to him, "How can you be so insane? In the world you were
only a canon ; and because you were infected with the phantasy
that you also had the keys of heaven, and thence the power of
binding and loosing, you have inflamed your spirit to such a
degree of madness, that you now believe yourself to be very
God." Upon this he swore with indignation that it was so, and
said, " The Lord has not any power in heaven, because he has
transferred it all to us. We have only to give the word of com
mand, and heaven and hell reverently obey us. If we send any
one to hell, the devils immediately receive him ; and so do the
angels receive those whom we send to heaven." I asked further,
" How many are there in your society ?" he said, " Three hun
dred ; and we are all gods there ; but I am god of gods." After
this the earth opened beneath the feet of each, and they sank
down into their respective hells ; and I saw that beneath their
hells were workhouses, into which those who injure others would
fall ; for every one in hell is left to his phantasy, and is also per
mitted to glory in it ; but he is not allowed to injure another.
The reason why such are there, is, because a man is then in his
spirit ; and the spirit, after it is separated from the body, comes
into the full liberty of acting according to its affections and con
sequent thoughts. I was afterwards permitted to look into their
hells : that which contained the emperors of emperors and kings
of kings, was full of all uncleanness; and the inhabitants ap
peared like various kinds of wild beasts, with fierce eyes ; and so
it was in the other, which contained the gods and the god of
gods : in it there appeared the direful birds of night, which are
called ochim and ijim, flying about them. The images of their
218

AND ITS CHASTE DELIGHTS. 264 — 266
phantasies were presented to me under this appearance. From
these circumstances it was manifest, what is the nature and
quality of political and ecclesiastical self-love ; that the latter
would make its votaries desirous of being gods, while the former
would make them desirous of being emperors; aud that under
the influence of such loves men wish and strive to attain the
objects of their desires, so far as they are left without restraint.
265. Afterwards a hell was opened, where I saw two men,
one sitting on a bench, holding his feet in a basket full of ser
pents which seemed to be creeping upwards by his breast even
to his neck ; and the other sitting on a blazing ass, at whose
sides red serpents were creeping, raising their heads and necks,
and pursuing the rider. I was told that they had been popes
who had compelled emperors to resign their dominions, and had
ill-treated them both in word and deed at Borne, whither they
went to supplicate and adore them ; and that the basket in which
were the serpents, and the blazing ass with snakes at his sides,
were representations of their love of dominion grounded on self-
love, and that such appearances are seen only by those who look
at them from a distance. There were some canoua present,
whom I asked whether those had really been popes ? They said,
that they were acquainted with them, and knew that they had
been such.
266. After beholding these sad and hideous spectacles, I
looked around, and saw two angels in conversation standing near
me. One wore a woollen robe that shone bright with flaming
purple, and under it a vest of fine bright linen ; the other had
on similar garments of scarlet, together with a turban studded
on the right side with carbuncles. I approached them, and,
greeting them with a salutation of peace, respectfully asked them,
" For what purpose are you here below ?" They replied, " We
have let ourselves down from heaven by the Lord's command, to
speak with you respecting the blessed lot of those who are desir
ous to have dominion from the love of uses. We are worshipers
of the Lord. I am prince of a society ; my companion is chief
priest of the same." The prince moreover said, " I am the ser
vant of my society, because I serve it by doing uses :" the other
said, " I am minister of the church there, because in serving
them I minister holy things to the uses of their souls. We both
are in perpetual joys grounded in the eternal happiness which is
in them from the Lord. All things in our society are splendid
and magnificent ; they are splendid from gold and precious
stones, and magnificent from palaces and paradises. The reason
of this is, because our love of dominion is not grounded in self-
love, but in the love of uses : and as the love of uses is from the
Lord, therefore all good uses in the heavens are splendid and
refulgent ; and as all in our society are in this love, therefore the
atmosphere appears golden from the light which partakes of tho
219

266 CONJUGIAL LOVE
sun's flame-principle, and the sun's flame-principle corresponds
to that love." As they said this, they appeared to me to be
encompassed with such a sphere, from which an aromatic odor
issued that was perceivable by the senses. I mentioned this
circumstance to them, and intreated them to continue their dis
course respecting the love of uses ; and they proceeded thus :
"The dignities which we enjoy, we indeed sought after and
solicited for no other end than that we might be enabled
more fully to perform uses, and to extend them more widely.
We are also encompassed with honor, and we accept it, not for
ourselves, but for the good of the society ; for the brethren and
consociates, who form the commonalty of the society, scarcely
know but that the honors of our dignities are in ourselves, and
consequently that the uses which we perform are from ourselves ;
but we feel otherwise, being sensible that the honors of the dig
nities are out of ourselves, and that they are as the garments
with which we are clothed ; but that the uses which we perform,
from the love of them, are within us from the Lord : and this
love receives its blessedness from communication by uses with
others ; and we know from experience, that so far as we do uses
from the love thereof, so far that love increases, and with it wis
dom, whereby communication is effected ; but so far as we retain
uses in ourselves, and do not communicate them, so far blessed
ness perishes ; and in such case use becomes like food stored up
in the stomach, which, not being dispersed, affords no nourish
ment to the body and its parts, but remains undigested, and
thereby causes loathing : in a word, the whole heaven is nothing
but a continent of use, from first principles to last. Whatis use
but the actual love of our neighbor? and what holds the hea
vens together with this love?" On hearing this I asked, "How
can any one know whether he performs uses from self-love, or
from the love of uses? every man, both good and bad, performs
uses, and that from some love. Suppose that in the world there
be a society composed of mere devils, and another composed of
mere angels ; I am of opinion that the devils in their society,
from the fire of self-love, and the splendor of their own glory,
would do as many uses as the angels in their society ; who then
can know from what love, and from what origin uses flow?" To
this the two angels replied, "Devils do uses for the sake of them
selves and of reputation, that they may be raised to honors or
may gain wealth ; but angels do not do uses from such motives,
but for the sake of uses from the love thereof. A man cannot
discern the true quality of those uses ; but the Lord discerns it.
Every one who believes in the Lord, and shuns evils as sins,
performs uses from the Lord ; but every one who neither believes
in the Lord, nor shuns evils as sins, does uses from self and for
the sake of self. This is the difference between the uses done by
devils and those done by angels." Having said this, the two
220

ANL ITS CHASTE DELIGHTS. 266, 267
angels departed ; and I saw them from afar carried in a firy
chariot like Elias, and conveyed into their respective heavens.
267. The second memorable relation. Not long after this
interview with the angels, I entered a certain grove, and while I
was walking there, I meditated on those who are in the concu
piscence and consequent phantasy of possessing the things of the
world ; and then at some distance from me I saw two angels in
conversation, and by turns looking at me; I therefore went
nearer to them, and as I approached they thus accosted me :
" We have perceived in ourselves that you are meditating on
what we are conversing about, or that we are conversing on
what you are meditating about, which is a consequence of the
reciprocal communication of affections." I asked therefore what
they were conversing about ? they replied, " About phantasy,
concupiscence, and intelligence ; and just now about those who
lelight themselves in the vision and imagination of possessing
whatever the world contains." I then entreated them to favor
me with their sentiments on those three subjects, — concupiscence,
phantasy, and intelligence. They began by saying, "Every on a
is by birth interiorly in concupiscence, but by education exte
riorly in intelligence ; and no one is in intelligence, still less in
wisdom, interiorly, thus as to his spirit, but from the Lord : for
every one is withheld from the concupiscence of evil, and held
in intelligence, according as he looks to the Lord, and is at the
same time in conjunction with him ; without this, a man is mere
concupiscence ; yet still in externals, or as to the body, he is in
intelligence arising from education ; for a man lusts after honors
and wealth, or eminence and opulence, and in order to attain
them, it is necessary that he appear moral and spiritual, thus
intelligent and wise ; and he learns so to appear from infancy.
This the reason why, as soon as he comes among men, or into
company, he inverts his spirit, and removes it from concu
piscence, and speaks and acts from the fair and honorable
maxims which he has learnt from infancy, and retains in the
bodily memory : and he is particularly cautious, lest anything of
the wild concupiscence prevalent in his spirit should discover
itself. Hence every man who is not interiorly led by the Lord,
is a pretender, a sycophant, a hypocrite, and thereby an apparent
man, and yet not a man ; of whom it may be said, that his shell
or body is wise, and his kernel or spirit insane ; also that his
external is human, and his internal bestial. Such persons, with
the hinder part of the head look upwards, and with the fore part
downwards ; thus they walk as if oppressed with heaviness, with
the head hanging down and the countenance prone to the earth ;
and when they put off the body, and become spirits, and are
thereby set at liberty from external restraints, they become the
madnesses of their respective concupiscences. Those who are in
self-love desire to domineer over the universe, yea, to extend its
221

267, 268 conjugial love
limits in order to enlarge their dominion, of which they see no
end : those who are in the love of the world desire to possess
whatever the world contains, and are full of grief and envy in
case any of its treasures are hid and concealed from them by
others : therefore to prevent such persons from becoming mere
concupiscences, and thereby no longer men, they are permitted
in the spiritual world to think from a fear of the loss of reputa
tion, and thereby of honor and gain, and also from a fear of the
law and its penalties, and also to give their mind to some study or
w«f>?k whereby they are kept in externals and thus in a state of
intelligence, however wild and insane they may be interiorly."
After this I asked them, whether all who are in any concupis
cence, are also in the phantasy thereof; they replied, that those
are in the phantasy of their respective concupiscences, who think
interiorly in themselves, and too much indulge their imagination
by talking with themselves ; for these almost separate their spirit
from connection with the body, and by vision overflow the under
standing, and take a foolish delight as if they were possessed of
the universe and all that it contains : into this delirium every
man comes after death, who has abstracted his spirit from the
body, and has not wished to recede from the delight of the
delirium by thinking at all religiously respecting evils and falses,
and least of all respecting the inordinate love of self as being
destructive of love to the Lord, and respecting the inordinate
love of the world, as being destructive of neighborly love.
268. After this the two angels and also myself were seized
with a desire of seeing those who from worldly love are in the
visionary concupiscence orphantasy of possessing all wealth; and
we perceived that we were inspired with this desire to the end
that such visionaries might be known. Their dwellings were
under the earth of our feet, but above hell : we therefore looked
at each other and said, " Let us go." There was an opening,
and in it a ladder by which we descended ; and we were told
that we must approach them from the east, lest we should enter
into the mist of their phantasy, whereby oui' understanding and
at the same time our sight would be obscured ; and lo 1 there
appeared a house built of reeds, and consequently full of chinks,
standing in a mist, which continually issued like smoke through
the chinks of three of the walls. We entered, and saw perhaps
fifty here and fifty there sitting on benches, with their faces
turned from the east and south, and looking towards tho west
and north. Before each person there was a table, on which were
large purses, and by the purses a great quantity of gold coin ;
so we asked them, "Is that the wealth of all the persons in the
world ?" they replied, " Not of all in the world, but of all in the
kingdom." The sound of their voice was hissing; and they had
round faces, which glistened like the shell of a snail, and the
pupils of their eyes in a green plane as it were shot forth light-
222

AND ITS CHASTE DELIGHTS. 268, 269
ning, which was an effect of the light of phantasy. We stood in
the midst of them, and said, " You believe that you possess all
the wealth of the kingdom ;" they replied, " We do possess it."
We then asked, " Which of you ?" they said, " Every one ;"
and we asked, " How every one ? there are many of you :" they
said, " Every one of us knows that all which another has is his
own. No one is allowed to think, and still less to say, ' Mine are
not thine ; but every one may think and say, ' Thine are mine.' "
The coin on the tables appeared, oven to us, to be pure gold ;
but when we let in light from the east, we saw that they were
little grains of gold, which they had magnified to such a degree
by a union of their common phantasy. They said, that every
one that enters ought to bring with him some gold, which they
cut into small pieces, and these again into little grains, and by
the unanimous force of their phantasy they increase them into
larger coin. We then said, " Were you not born men of reason ;
whence then have you this visionary infatuation ?" they said, " We
know that it is an imaginary vanity ; but as it delights the
interiors of our minds, we enter here and are delighted as with
the possession of all things : we continue in this place, how
ever, only a few hours, at the end of which we depart ; an d as
often as we do so we again become of sound mind ; yet still our
visionary delight alternately succeeds and occasions our alternate
entrance into and departure from these habitations : thus we are
alternately wise and foolish ; we also know that a hard lot awaits
those who by cunning rob others of their goods." We inquired,
"What lot?" they said, "They are swallowed up and are
thrust naked into some infernal prison, where they are kept to
hard labor for clothes and food, and afterwards for some pieces
of coin of trifling value, which they collect, and in which they
place the joy of their hearts ; but if they do any harm to tlieir
companions, they are fined a part of their coin."
269. Afterwards we ascended from these hells to the south,
where we had been before, and the angels related there several
interesting particulars respecting concupiscence not visionary or
phantastic, in which all men are born ; namely, that while they
are in it, they are like persons infatuated, and yet seem to them
selves to be most eminently wise ; and that from this infatuation
they are alternately let into the rational principle which is in
their externals ; in which state they see, acknowledge, and con
fess their insanity ; but still they are very desirous to quit their
rational and enter their insane state ; and also do let themselves
into it, as into a free and delightful state succeeding a forced and
undelightfulone; thus it is concupiscence and not intelligence
that interiorly pleases them. There are three universal loves
which form the constituent principles of every man by creation-
neighbourly love, which also is the love of doing uses ; the love
of the world, which also is the love of possessing wealth ; and
223

269 CONJUGIAL LOVE
the love of self, which also is the love of bearing rule over others.
Neighbourly love, or the love of doing uses, is a spiritual love;
but the love of the world, or the love of possessing wealth, is a
material love ; whereas the love of self, or the love of bearing
rule over others, is a corporeal love. A man is a man while neigh
bourly love, or the love of doing uses, constitutes the head, the
love of the world the body, and the love of self the feet ;
whereas if the love of the world constitutes the head, the man is
as it were hunched-backed ; but when the love of self constitutes
the head, he is like a man standing not on his feet, but on the
palms of his hands with his head downwards and his haunches
upwards. When neighbourly love constitutes the head, and the
two other loves in order constitute the body and feet, the man
appears from heaven of an angelic countenance, with a beautiful
rainbow about his head ; whereas if the love of the world consti
tutes the head, he appears from heaven of a pale countenance
like a corpse, with a yellow circle about his head ; but if the love
of self constitutes the head, he appears from heaven of a dusky
countenance, with a white circle about his head." Hereupon I
asked, "What do the circles about the head represent?" they
replied, " They represent intelligence ; the white circle about the
head of the dusky countenance represents, that his intelligence
is in externals, or about him, but insanity is in his internals, or
in him. A man also who is of such a quality and character, is
wise while in the body, but insane while in the spirit ; and no
man is wise in spirit but from the Lord, as is the case when he
is regenerated and created again or anew by him." As they said
this, the earth opened to the left, and through the opening I saw
a devil rising with a white lucid circle around his head, and 1
asked him, Who he was ? He said, " I am Lucifer, the son of
the morning : and because I made myself like the Most High,
I was cast down." Nevertheless he was not Lucifer, but believed
himself to be so. I then said, ' Since you were cast down, how can
you rise again out of hell ?" he replied, " There I am a devil, but
here I am an angel of light : do you not see that my head is sur
rounded by a lucid sphere? you shall also see, if you wish, that
I am super-moral among the moral, super-rational among the ra
tional, yea, super-spiritual among the spiritual : I can also preach ;
yea, I have preached." I asked him, " What have you preached ?"
he said, " Against fraudulent dealers and adulterers, and against
all infernal loves ; on this occasion too I, Lucifer, called myself
a devil, and denounced vengeance against myself as a devil ; and
therefore I was extolled to the skies with praises. Hence it is
that I am called the son of the morning ; and, what I myself
was surprised at, while I was in the pulp»t, I thought no other
than that I was speaking rightly and properly ; but I discovered
that this arose from my being in externals, which at that time
were separated from my internals ; but although I discovered this,
224

AND ITS CHASTE DELIGHTS. 269, 270
still I could not change myself, because through my haughtiness
I did not look to God." I next asked him, " How could you sc
speak, when you are yourself a fraudulent dealer, an adulterer,
and a devil ?" He answered, " I am one character when i am
in externals or in the body, and another when in internals or in
the spirit ; in the body I am an angel, but in the spirit a devil ;
for in the body I am in the understanding, but in the spirit I. am
in the will ; and the understanding carries me upwards, whereas
the will carries me downwards. When I am in the understanding
my head is surrounded by a white belt, but when the understand
ing submits itself entirely to the will, and becomes subservient
to it, which is our last lot, the belt grows black and disappears ;
and when this is the case, we cannot again ascend into this light."
Afterwards he spoke of his twofold state, the external and the
internal, more rationally than any other person ; but on a sudden
when he saw the angels attendant on me, his face and voice were
inflamed, and he became black, even as to the belt round his
head, and he sunk down into hell through the opening from which
he arose. The bystanders, from what they had seen, came to
this conclusion, that a man is such as his love, and not such as
his understanding is ; since the love easily draws over the under
standing to its side, and enslaves it. I then asked the angels,
" Whence have devils such rationality 2" They said, " It is from
the glory of self-love ; for self-love is surrounded by glory, and
glory elevates the understanding even into the light of heaven ;
for with every man the understanding is capable of being ele
vated according to knowledges, but the will only by a life accord
ing to the truths of the church and of reason : hence even
atheists, who are in the glory of reputation arising from self-love,
and thence in a high conceit of their own intelligence, enjoy a
more sublime rationality than many others ; this, however, is
only when they are in the thought of the understanding, and
not when they are in the affection of the will. The affection of
the will possesses a man's internal, whereas the thought of the
understanding possesses his external." The angel further de
clared the reason why every man is constituted of the three loves
above mentioned ; namely, the love of use, the love of the world,
and the love of self; which is, that he may think from God,
although as from himself. He also said, that the supreme prin
ciples in a man are turned upwards to God, the middle outwards
to the world, and the lowest downwards to self; and since the
latter are turned downwards, a man thinks as from himself,
when yet it is from God.
270. The third memorable relation. One morning on
awaking from sleep my thoughts were deeply engaged on some
arcana of conjugial love, and at length on this, " In what region
of the human mind does love truly conjugial reside, and thence in
what region does conjugial cold reside ?" I knew that there are
15 225

270 conjugial love
three regions of the human mind, one above the other, and that
in the lowest region dwells natural love ; in the superior, spi
ritual love ; and in the supreme, celestial love ; and thatin each
region there is a marriage of good and truth ; and good is of
love, and truth is of wisdom ; that in each region there is a mar
riage of love and wisdom ; and that this marriage is the same as
the marriage of the will and the understanding, since the willia
the receptacle of love, and the understanding the receptacle of
wisdom. While I was thus deeply engaged in thought, lo ! I
saw two swans flying towards the north, and presently two birds
of paradise flying towards the south, and also two turtle doves
flying in the east : as I was watching their flight, I saw that the
two swans bent their course from the north to the east, and the
two birds of paradise from the south, also that they united with
the two doves in the east, and flew together to a certain lofty
palace there, about which there were olives, palms, and beeches.
The palace had three rows of windows, one above the other ;
and while I was making my observations, I saw the swans fly into
the palace through open windows in the lowest row, the birds of
paradise through others in the middle row, and the doves through
others in the highest. When I had observed this, an angel pre
sented himself, and said, " Do you understand what you have
seen ?" I replied, " In a small degree." He said, " That palace
represents the habitations of conjugial love, such as are in hu
man minds. Its highest part, into which the doves flew, repre
sents the highest region of the mind, where conjugial love dwells
in the love of good with its wisdom ; the middle part, into which
the birds of paradise flew, represents the middle region, where
conjugial love dwells in the love of truth with its intelligence : and
the lowest part, into which the swans flew, represents the lowest
region of the mind, where conjugial love dwells in the love of what
is just and right with its knowledge. The three pairs of birds
also signify these things ; the pair of turtle doves signifies con
jugial love of the highest region, the pair of birds of paradise
conjugial love of the middle region, and the pair of swans con
jugial love of the lowest region. Similar things are signified by
the three kinds of trees about the palace, the olives, palms, and
beeches. We in heaven call the highest region of the mind ce
lestial, the middle spiritual, and the lowest natural ; and we
perceive them as stories in a house, one above another, and an
ascent from one to the other by steps as by stairs ; and in each
part as it were two apartments, one for love, the other for wisdom,
and in front as it were a chamber, where love with its wisdom,
or good with its truth, or, what is the same, the will with its
understanding, consociate in bed. In that palace are presented
as in an image all the arcana of conjugial love." Onhearing this,
being inflamed with a desire of seeing it, I asked whether ary-
Dne was permitted to enter and see it, as it was a representative
226

AND ITS CHASTE DELIGHTS. 270, 27J
Ealacef He replied, "None but those who are in the third
eaven, because to them every representative of love and wis
dom becomes real : from them I have heard what I have related
to you, and also this particular, that love truly conjugial dwells
in the highest region in the midst of mutual love, in the
marriage-chamber or apartment of the will, and also in the
midst of the perceptions of wisdom in the marriage-chamber or
apartment of the understanding, and that they consociate in bed
in the chamber which is in front, in the east." . I also asked,
"Why are there two marriage- chambers?" He said, "The
husband is in the marriage-chamber of the understanding, and
the wife in that of the will." I then asked, " Since conjugial
love dwells there, where then does conjugial cold dwell?" He
replied, " It dwells also in the supreme region, but only in the
marriage-chamber of the understanding, that of the will being
closed there : for the understanding with its truths, as often as
it pleases, can ascend by a winding staircase into the highest
region into its marriage-chamber; but if the will with the good
of its love does not ascend at the same time into the consociate
marriage-chamber, the latter is closed, and cold ensues in the
other : this is conjugial cold. The understanding, while such
cold prevails towards the wife, looks downwards to the lowest
region, and also, if not prevented by fear, descends to warm
itself there at an illicit fire." Having thus spoken, he was about
to recount further particulars respecting conjugial love from its
images in that palace ; but he said, " Enough at this time ;
inquire first whether what has been already said is above the
level of ordinary understandings ; if it is, what need of saying
acy more? but if not, more will be discovered."

ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOB
IN MARRIAGES.
271. HAVING treated of the causes of cold and separation,
it follows from order that the causes of apparent love, friendship,
and favor in marriages, should also be treated of; for it is well
known, that although cold separates the minds (animos) of
married partners at the present day, still they live together, and
have children ; which would not be the case, unless there were
also apparent loves, alternately similar to or emulous of the
warmth of genuine love. That these appearances are necessary
and useful, and that without them there would be no houses, and
consequently no societies, will be seen in what follows. More
over, some conscientious persons may be distressed with the idea,
that the disagreement of mind subsisting between them and their
married partners, and the internal alienation thence arising, may
227

271 CONJUGIAL LOVE
be their own fauit, and may be imputed to them as such, and on
this account they are grieved at the heart ; but as it is out of
their power to prevent internal disagreements, it is enough for
them, by apparent love and favor, from conscientious motives to
subdue the inconveniences which might arise : hence also friend
ship may possibly return, in which conjugial love lies concealed
on the part of such, although not on the part of the other. But
this subject, like the foregoing, from the great variety of its
matter, shall be treated of in the following distinct articles : I.
In the natural world almost all are capable of being joined toge-
her as to external, but not as to internal affections, if these dis
agree and are apparent. II. In the spiritual world all are joined
together according to internal, but not according to external affec
tions, unless these act in unity with the internal. HI. It is the
external affections, according to which matrimony is generally
contracted in the world. IV. But in case they are not influenced
by internal affections, which conjoin minds, the bonds of matri
mony are loosed in the house. V. Nevertheless those bonds must
continue in the world till the decease of one of the parties. VI.
In cases of matrimony, in which the internal affections do not
conjoin, there are external affections, which assume a semblance
of the internal and tend to consociate. VII. Hence come ap
parent love, friendship, and favor between married partners.
VIII. These appearances are assumed conjugial semblances, and
they are commendable, because useful and necessary. IX. These
assumed conjugial semblances, in the case of a spiritual man
(homo) conjoined to a natural, are founded injustice and judge
ment. X. For various reasons these assumed conjugial semblances
with natural men are founded in prudence. XI. They are for the
sake of amendment and accommodation. XII. They are for the
sake of preserving order in domestic affairs, and for the sake of
mutual aid. XIII. They are for the sake of unanimity in the
care of infants and the education of children. XIV. They are
for the sake of peace in the house. XV. They are for the sake
of reputation out of the house. XVI. They are for the sake of
various favors expected from the married partner, or from his or
her relations ; and thus from the fear of losing such favors.
XVII. They are for the sake of having blemishes excused, and
thereby of avoiding disgrace. XVIH. They are for the sake ol
reconciliation. XIX. In case favor does not cease with the wife,
when faculty ceases with the man, there may exist a friendship
resembling conjugial friendship, when the parties grow old. XX.
There are various kinds of apparent love and friendship between
married partners, one of whom is brought under the yoke, and
therefore is subject lo the other. XXI. In the world there are
infernal marriages between persons who interiorly are the most
inveterate enemies, and exteriorly are as the closest friends. We
proceed to an explanation of each article.
228

AND ITS CHASTE DELIGHTS. 272, 273
272. I. In THE NATURAL WORLD ALMOST ALL ARE CAPABLE
OF BELNG JOTNED TOGETHER AS TO EXTERNAL, BUT NOT AS TO
INTERNAL AFFECTIONS, D? THESE DISAGREE AND ARE APPARENT.
The reason of this is, because in the world every one is clothed
with a material body, and this is overcharged with lusts, which
are in it as dregs that fall to the bottom, when the must of the
wine is clarified. Such are the constituent substances of which
the bodies of men in the world are composed. Hence it is that
the internal affections, which are of the mind, do not appear ;
and in many cases, scarce a grain of them transpires ; for the
body either absorbs them, and involves them in its dregs, or by
simulation which has been learned from infancy conceals them
deeply from the sight of others; and by these means the man
puts himself into the state of every affection which he observes
in another, and allures his affection to himself, and thus they
unite. The reason why they unite is, because every affection
has its delight, and delights tie minds together. But it would
be otherwise if the internal affections, like the external, appeared
visibly in the face and gesture, and were made manifest to the
hearing by the tone of the speech ; or if their delights were
sensible to the nostrils or smell, as they are in the spiritual world :
in such case, if they disagreed so as to be discordant, they would
separate minds from each other, and according to the perception
of antipathy, the minds would remove to a distance. From these
considerations it is evident, that in the natural world almost all
are capable of being joined together as to external, but not as to
internal affections, if these disagree and are apparent.
273. II. In the spiritual world all are conjoined
ACCORDING TO INTERNAL, BUT NOT ACCORDING TO EXTERNAL
AFFECTIONS, UNLESS THESE ACT IN UNITY WITH THE INTERNAL.
This is, because in the spiritual world the material body is re
jected, which could receive and bring forth the forms of all
affections, as we have said just above ; and a man (homo) when
stripped of* that body is in his internal affections, which his body
had before concealed: hence it is, that in the spiritual world
similarities and dissimilarities, or sympathies and antipathies,
are not only felt, but also appear in the face, the speech, and the
gesture; wherefore in that world similitudes are conjoined, and
dissimilitudes separated. This is the reason why the universal
heaven is arranged by the Lord according to all the varieties of
the affections of the love of good and truth, and, on the contrary,
bell according to all the varieties of the love of what is evil and
false. As angels and spirits, like men in the world, have internal
and external affections, and as, in the spiritual world, the internal
affections cannot be concealed by the external, they therefore
transpire and manifest themselves: hence with angels and spirits
both the internal and external affections are reduced to similitude
and correspondence ; after which their internal affections are, by
22»

273 — 275 conjugial love
the external, imaged in their faces, and perceived in the tone of
their speech ; they also appear in their behaviour and manners.
Angels and spirits have internal and external affections, because
they have minds and bodies ; and affections with the thoughts
thence derived belong to the mind, and sensations with the plea
sures thence derived to the body. It frequently happens in the
world of spirits, that friends meet after death, and recollect their
friendships in the former world, and on such occasions believe
that they shall live on terms of friendship as formerly ; but when
their consociation, which is only of the external affections, is
perceived in heaven, a separation ensues according to their in
ternal ; and in this case some are removed from the place of their
meeting into the north, some into the west, and each to such a
distance from the other, that they can no longer see or know
each other ; for in the places appointed for them to remain at,
their faces are changed* so as to become the image of their internal
affections. From these considerations it is manifest, that in the
spiritual world all are conjoined according to internal affections,
and not according to external, unless these act in unity with the
internal. 274. III. It is the external affections according to
WHICH MATRIMONY IS GENERALLY CONTRACTED IN THE WORLD.
The reason of this is, because the internal affections are seldom
consulted ; and even if they are, still their similitude is not seen
in the woman ; for she, by a peculiar property with which she is
gifted from her birth, withdraws the internal affections into the
inner recesses of her mind. There are various external affec
tions which induce men to engage in matrimony. The first
affection of this age is an increase of property by wealth, as well
with a view to becoming rich as for a plentiful supply of the
comforts of life ; the second is a thirst after honors, with a view
either of being held in high estimation or of an increase of
fortune : besides these, there are various allurements and con
cupiscences which do not afford an opportunity of ascertaining
the agreement of the internal affections. From these few con
siderations it is manifest, that matrimony is generally contracted
in the world according to external affections.
275. IV. But in case they are not influenced bt
NTERNAL AFFECTIONS, WHICH CONJOIN MINDS, THE BONDS OF
katrlmony are loosed in the house. It is said in the house,
because it is done privately between the parties ; as is the case
when the first warmth, excited during courtship and breaking
out into a flame as the nuptials approach, successively abates
from the discordance of the internal affections, and at length
passes off into cold. It is well known that in this case the external
affections, which had induced and allured the parties to matri
mony, disappear, so that they no longer effect conjunction. That
coid arises from various causes, internal, external, and accidental.
SJ&O

AND ITS CHASTE DELIGHTS. 275  277
all which originate in a dissimilitude of internal inclinations,
was proved in the foregoing chapter. From these considerations
the truth of what was asserted is manifest, that unless the ex
ternal affections are influenced by internal, which conjoin minds,
the bonds of matrimony are loosed in the house.
276. V Nevertheless those bonds must continue is
THE WORLT TILL THE DECEASE OF ONE OF THE PARTIES.
This proposition is adduced to the intent that to the eye of
reason it may more evidently appear how necessary, useful, and
true it is, that where there is not genuine conjugial love, it
ought still to be assumed, that it may appear as if there wore.
The case would be otherwise if the marriage contract was not to
continue to the end of life, but might be dissolved at pleasure \
as was the case with the Israelitish nation, who claimed to them
selves the liberty of putting away their wives for every cause
This is evident from the following passage in Matthew : " The
pharisees came, and said unto Jesus, Is it lawful for a man it,
put away his wife for every cause f And when Jesus answered,
that it is not lawful to put away a wife and to marry another^
except on account of whoredom, they replied that neverthelev:
Moses commanded to gioe a bill of divorce and to put her away ;
and the disciples said, If the case of a man with his wife be so
it is not expedient to marry," xix. 3 — -10. Since therefore the
covenant of marriage is for life, it follows that the appearances
of love and friendship between married partners are necessary^
That matrimony, when contracted, must continue till the decease
of one of the parties, is grounded in the divine law, consequently
also in rational law, and thence in civil law : in the divine law,
because, as said above, it is not lawful to put away a wife and
marry another, except for whoredom ; in rational law, because it
is founded upon spiritual, for divine law and rational are one
law ; from both these together, or by the latter from the former,
it may be abundantly seen what enormities and destructions of
societies would result from the dissolving of marriage, or the
Eutting away of wives, at the good pleasure of the husbands,
efore death. Those enormities and destructions of societies
may in some measure be seen in the memorable relation
respecting the origin of conjugial love, discussed by the spirits
assembled from the nine kingdoms, n. 103 — 115; to which there
is no need of adding further reasons. But these causes do not
operate to prevent the permission of separations grounded in
their proper causes, respecting which see above, n. 252 — 254 ;
dnd also of concubinage, respecting which see the second part
of this work.
277. VI. In case of matrimony in which the internal
AFFECTIONS DO NOT CONJOIN, THERE ARE EXTERNAL AFFECTIONS
WHICH ASSUME A SEMBLANCE OF THE INTERNAL AND TEND TO
consociate. By internal affections we mean the mutual incli-
231

277 — 279 conjugial love
nations which influence the mind of each of tho parties from
heaven ; whereas by external affections we mean the inclinations
which influence the mind of each of the parties from the world.
The latter affections or inclinations indeed equally belong to the
mind, bnt they occupy its inferior regions, whereas the former
occupy the superior: but since both have their allotted seat in
the mind, it may possibly be believed that they are alike and
agree ; yet although they are not alike, still they can appear so :
in some cases they exist as agreements, and in some as insinuat
ing semblances. There is a certain communion implanted in
each of the parties from the earliest time of the marriage-cove
nant, which, notwithstanding their disagreement in minds (ani
mis) still remains implanted; as a communion of possessions, and
in many cases a communion of uses, and of the various necessities
of the house, and thence also a communion of thoughts and of
certain secrets ; there is also a communion of bed, and of the
love of children : not to mention several others, which, as they
are inscribed on the conjugial covenant, are also inscribed on
their minds. Hence originate especially those external affections
which resemble the internal ; whereas those which only counter
feit them are partly from the same origin and partly from
another; but on the subject of each more will be said in what
follows. 278. VII. Hence come apparent love, friendship, and
favor between married Partners. Apparent loves, friend
ships, and favors between married partners, are a consequence
of the conjugial covenant being ratified for the term of life, and
of the conjugial communion thence inscribed on those whoratify
it ; whence spring external affections resembling the internal, as
was just now indicated: they are moreover a consequence of
their causes, which are usefulness and necessity : from which in
part exist conjunctive external affections, or their counterfeit,
whereby external love and friendship appear as internal.
279. VIII. These appearances are assumed conjugial
semblances; and they are commendable, because useful
and necessary. They are called assumed semblances, because
they exist with those who disagree in mind, and who from such
disagreement are interiorly in cold : in this case, when they still
appear to live united, as duty and decency require, their kind
offices to each other may be called assumed conjugial semblances;
which, as being commendable for the sake of uses, are altogether
to be distinguished from hypocritical semblances ; for hereby all
those good things are provided for, which are commemorated in
order below, from article XI — XX. They are commendable for
the sake of necessity, because otherwise those good things would
be unattained; and yet the parties are enjoined by a covenant
and compact to live together, and hence it behoves each of them
to consider it a duty to do so.
232

AND ITS CHASTE DELIGHTS. 280  282
28C. IX. These assumed conjugial semblances, in the
CASE OF A SPIRITUAL MAN (homo) CONJOINED TO A NATURAL,
are founded in justioe and judgement. The reason of this
is, because the spiritual man, in all he does, acts from justice
and judgement ; wherefore he does not regard these assumed
semblances as alienated from their internal affections, but as
connected with them ; for he is in earnest, and respects amend
ment as an end ; and if he does not obtain this, he respects
accommodation for the sake of domestic order, mutual aid, the
care of children, and peace and tranquillity. To these things he
is led from a principle of justice ; and from a principle of judge
ment he gives them effect. The reason why a spiritual man so
lives with a natural one is, because a spiritual man acts spirit
ually, even with a natural man.
281. X. For various reasons, these assumed conjugial
SEMBLANCES WITH NATURAL MEN ARE FOUNDED LN PRUDENCE.
In the case of two married partners of whom one is spiritual
and the other natural, (by the spiritual we mean the one that
loves spiritual things, and thereby is wise from the Lord, and
by the natural, the one that loves only natural things, and
thereby is wise from himself,) when they are united in marriage,
conjugial love with the spiritual partner is heat, and with the
natural is cold. It is evident that heat and cold cannot remain
together, also that heat cannot inflame him that is in cold, un
less the cold be first dispersed, and that cold cannot flow into
him that is in heat, unless the heat be first removed : hence it is
that inward love cannot exist between married partners, one of
whom is spiritual and the other natural ; but that a love resem
bling inward love may exist on the part of the spiritual partner,
as was said in the foregoing article ; whereas between two natural
married partners no inward love can exist, since each is cold ;
and if they have any heat, it is from something unchaste ; never
theless such persons may live together in the same house, with
separate minds (animis), and also assume looks of love and friend
ship towards each other, notwithstanding the disagreement of
their minds (mentes) : in such case, the external affections, which
for the most part relate to wealth and possessions, or to honor
and dignities, may as it were be kindled into a flame ; and as
such enkindling induces fear for their loss, therefore assumed
conjugial semblances are in such cases necessities, which are
principally those adduced below in articles XV.— XVII. The
rest of the causes adduced with these may have somewhat in com
mon with those relating to the spiritual man ; concerning which
see above, n. 280 ; but only in case the prudence with the natural
man is founded in intelligence.
282. XL They are for the sake of amendment and
accommodation. The reason why assumed conjugial semblances,
which are appearances of love and friendship subsisting between 233

282, 283 con.ugial love.
married partners who disagree in mind, are for the sake of
amendment, is because a spiritual man (homo), connected with
a natural one by the matrimonial covenant, intends nothing else
but amendment of life; which he effects by judicious and elegant
conversation, and by favors which soothe and flatter the temper
of the other; but in case these things prove ineffectual, he
intends accommodation, for the preservation of order in domestic
affairs, for mutual aid, and for the sake of the infants and
children, and other similar things ; for, as was shown above, n.
280, whatever is said and done by a spiritual man (homo) is
founded in justice and judgement. But with married partners,
neither of whom is spiritual, but both natural, similar conduct
may exist, but for other ends ; if for the sake of amendment
and accommodation, the end is, either that the other party may
be reduced to a similitude of manners, and be made subordinate
to his desires, or that some service may be made subservient to
his own, or for the sake of peace within the house, of reputation
out of it, or of favors hoped for by the married partner or his
relations ; not to mention other ends : but with some these ends
are grounded in the prudence of their reason, with some in
natural civility, with some in the delights of certain cupidities
which have been familiar from the cradle, the loss of which is
dreaded ; besides several ends, which render the assumed kind
nesses as of conjugial love more or less counterfeit. There may
also be kindnesses as of conjugial love out of the house, and
none within ; those however respect as an end the reputation of
both parties ; and if they do not respect this, they are merely
deceptive. 283. XII. They are for the sake of preserving order
IN DOMESTIC AFFAIRS, AND FOR THE SAKE OF MUTUAL AID.
Every house in which there are children, their instructors, and
other domestics, is a small society resembling a large one. The
latter also consists of the former, as a whole consists of its parts,
and thereb}7 it exists ; and further, as the security of a large
society depends on order, so does the security of this small society;
wherefore as it behoves public magistrates to see and provide that
order may exist and be preserved in a compound society, so it
concerns married partners in their single society. But there
cannot be this order if the husband and wife disagree in their
minds (animis); for thereby mutual counsels and aids are drawn
different ways, and are divided like their minds, and thus the
form of the small society is rent asunder ; wherefore to preserve
order, and thereby to take care of themselves and at the same
time of the house, or of the house and at the same time of
themselves, lest they should come to hurt and fall to ruin, ne
cessity requires that the master and mistress agree, and act in
unity ; and if, from the difference of their minds (mentium),
this cannot be done so wel as it might, both duty and propriety
23 1

AND ITS CHASTE DELIGHTS. 283 — 285
require that it be done by representative conjugial friendship.
That hereby concord is established in houses for the sake of
necessity and consequent utility, is well known.
284. XIII. They are for the sake of unanimity in
THE CARE OF INFANTS AND THE EDUCATION OF CHILDREN.
It is very well known that assumed conjugial semblances, which
are appearances of love and friendship resembling such as are
truly conjugial, exist with married partners for the sake of infants
and children. The common love of the latter causes each married
partner to regard the other with kindness and favor. The love
t>f infants and children with the mother and the father unite as
the heart and lungs in the breast. The love of them with the
mother is as the heart, and the love towards them with the
father is as the lungs. The reason of this comparison is, because
the heart corresponds to love, and the lungs to the understand
ing ; and love grounded in the will belongs to the mother, and
love grounded in the understanding to the father. With spiritual
men (homines) there is conjugial conjunction by means of that
love grounded in justice and judgement; in justice, because the
mother had carried them in her womb, had brought them forth
with pain, and afterwards with unwearied care suckles, nourishes,
washes, dresses, and educates them, [and in judgement, because
the father provides for their instruction in knowledge, intelli
gence, and wisdom.]*
285. XIV. They are for the sake of peace in the
house. Assumed conjugial semblances, or external friendships
for the sake of domestic peace and tranquillity, relate principally
to the men, who, from their natural characteristic, act from the
understanding in whatever they do ; and the understanding,
being exercised in thought, is engaged in a variety of objects
which disquiet, disturb, and distract the mind; wherefore if
there were not tranquillity at home, it would come to pass that
the vital spirits of the parties would grow faint, and their interior
life would as it were expire, and thereby the health of both mind
and body would be destroyed. The dreadful apprehension of
these and several other dangers would possess the minds of the
men, unless they had an asylum with their wives at home for
appeasing the disturbances arising in their understandings. More
over peace and tranquillity give serenity to their minds, and
dispose them to receive agreeably the kind attentions of their
wives, who spare no pains to disperse the mental clouds which
they are very quick-sighted to observe in their husbands : more
over, the same peace and tranquillity make the presence of their
wives agreeable. Hence it is evident, that an assumed semblance
of love, as if it was truly conjugial, for the sake of peace and
* This passage within the brackets Is lnse-ted to supply what evidently appears to be an omts
rion in the original. 235

285 — 288 conjugial love
tranquillity at home, is both necessary and useful. It is further
to be observed, that with the wives such semblances are not
assumed as with the men ; but if they appear to resemble them,
they are the effect of real love, because wives are born loves of
the understanding of the men ; wherefore they accept kindly
the favors of their husbands, and if they do not confess it with
their lips, still they acknowledge it in heart.
286. XV. They are for the sake of reputation out
of the house. The fortunes of men in general depend on their
reputation for justice, sincerity, and uprightness; and this repu
tation also depends on the wife, who is acquainted with the most
familiar circumstances of her husband's life ; therefore if the
disagreements of their minds should break out into open enmity,
quarrels, and threats of hatred, and these should be noised
abroad by the wife and her friends, and by the domestics, they
would easily be turned into tales of scandal, which would bring
disgrace and infamy upon the husband's name. To avoid such
mischiefs, he has no other alternative than either to counterfeit
affection for his wife, or that they be separated as to house.
287. XVI. They are for the sake of various favors
EXPECTED FROM THE MARRIED PARTNER, OR FROM HIS OR HER
RELATIONS, AND THUS FROM THE FEAR OF LOSING SUCH FAVORS.
This is the case more especially in marriages where the rank and
condition of the parties are dissimilar, concerning which, see
above, n. 250 ; as when a man marries a wealthy wife who stores
up her money in purses, or her treasures in coffers ; and the
more so if she boldly insists that the husband is bound to support
the house out of his own estate and income: that hence come
forced likenesses of conjugial love, is generally known. The
case is similar where a man marries a wife, whose parents, rela
tions, and friends, are in offices of dignity, in lucrative business,
and in employments with large salaries, who have it in tlieir
power to better her condition : that this also is a ground of
counterfeit love, as if it were conjugial, is generally known.
It is evident that in both cases it is the fear of the loss of the
above favors that is operative.
288. XVII. They are for the sake of having blemishes
EXCUSED, AND THEREBY OF AVOIDING DISGRACE. There are
several blemishes for which conj ugial partners fear disgrace, some
criminal, some not. There are blemishes of the mind and of
the body slighter than those mentioned in the foregoing chapter
n. 252 and 253, which are causes of separation ; wherefore those
blemishes are here meant, which, to avoid disgrace, are buried
in silence by the other married partner. Besides these, in some
cases there are contingent crimes, which, if made public, are
Bubject to heavy penalties ; not to mention a deficiency of that
ability which the men usually boast of. That excuses of such
blemishes, in order to avoid disgrace, are the causes of counter-
236

AND ITS CHASTE DELIGHTS. 288  291
feit love and friendship with a married partner, is too evident to
need further confirmation.
289. XVHI. They are for the 3ake of reconciliation
That between married partners who have mental disagreements
from various causes, there subsist alternate distrust and confi
dence, alienation and conjunction, yea, dispute and compromise,
thus reconciliation ; and also that apparent friendships promote
reconciliation, is well known in the world. There are also
reconciliations which take place after partings, which are not
so alternate and transitory.
290. XIX. In case favor does not cease with the
wife, when faculty ceases with the man, there may exist
a friendship resembling conjugial friendship when the
parties grow old. The primary cause of the separation of
minds (animorum) between married partners is a falling off 01
favor on the wife's part in consequence of the cessation of ability
on the husband's part, and thence a falling off of love ; for just
as heats communicate with each other, so also do colds. That
from a falling off of love on the part of each, there ensues a
cessation of friendship, and also of favor, if not prevented by
the fear of domestic ruin, is evident both from reason and expe
rience. In case therefore the man tacitly imputes the causes to
himself, and stilfthe wife perseveres in chaste favor towards him,
there may thence result a friendship, which, since it subsists
between married partners, appears to resemble conjugial love.
That a friendship resembling the friendship of that love, may
subsist between married partners, when old, experience testifies
from the tranquillity, security, loveliness, and abundant courtesy
with which they live, communicate, and associate together.
291. XX. There are various kinds of apparent lovb
AND FRIENDSHIP BETWEEN MARRIED PARTNERS, ONE OF WHOM
IS BROUGHT UNDER THE YOKE, AND THEREFORE IS SUBJECT TO
the other. It is no secret in the world at this day, that as
the first fervor of marriage begins to abate, there arises a rival-
ship between the parties respecting right and power; respecting
right, in that according to the statutes of the covenant entered
into, these is an equality, and each has dignity in the offices of
his or her function ; and respecting power, in that it is insisted
on by the men, that in all things relating to the house, supe
riority belongs to them, because they are men, and inferiority
to the women because they are women. Such rivalships, at this
day familiar, arise from no other source than a want of conscience
respecting love truly conjugial, and of sensible perception
respecting the blessedness of that love; in consequence of
which want, lust takes the place of that love, and counterfeits
it ; and, on the removal of genuine love, there flows from this
lust a grasping for power, in which some are influenced by the
delight of the love of domineering, which in some is implanted 237

29], 292 CONJUGIAL LOVE
by artful women before marriage, and which to some is unknown.
Where such grasping prevails with the men, and the various
turns of rivalsliip terminate in the establishment of their sway,
they reduce their wives either to become their rightful property,
or to comply with their arbitrary will, or into a state of slavery,
every one according to the degree and qualified state of that
grasping implanted and concealed in himself; but where such
grasping prevails with the wives, and the various turns of rival-
ship terminate in establishing their sway, they reduce their
husbands either into a state of equality of right with themselves,
or of compliance with, their arbitrary will, or into a state of
slavery : but as when the wives have obtained the sceptre of
sway, there remains with them a desire which is a counterfeit of
conjugial love, and is restrained both by law and by the fear of
legitimate separation, incase they extend their power beyond the
rule of right into what is contrary thereto, therefore they lead a
life in consociation with their husbands. But what is the nature
and quality of the love and friendship between a ruling wife and
a serving husband, and also between a ruling husband and a
serving wife, cannot be briefly described ; indeed, if their dif
ferences were to be specifically pointed out and enumerated, it
would occupy several pages ; for they are various and diverse —
various according to the nature of the grasping for power pre
valent, with the men, and in like manner with the wives ; and
diverse in regard to the differences subsisting in the men and the
women ; for such men have no friendship of love but what is
infatuated, and such wives are in the friendship of spurious love
grounded in lust. But by what arts wives procure to themselves
power over the men, will be shewn in the following article.
292. XXI. In the world there are infernal marriages
BETWEEN PERSONS WHO INTERIORLY ARE THE MOST INVETERATE
ENEMIES, AND EXTERIORLY ARE AS THE CLOSEST FRIENDS. I
am indeed forbidden by the wives of this sort, in the spiritual
world, to present such marriages to public view ; for they are
afraid lest their art of obtaining power over the men should at
the same time be divulged, which yet they are exceedingly
desirous to have concealed : but as I am urged by the men in
that world to expose the causes of the intestine hatred and as it
were fury excited in their hearts against their wives, in conse
quence of their clandestine arts, I shall be content with adducing
the following particulars. The men said, that unwittingly they
contracted a terrible dread of their wives, in consequence of
which they were constrained to obey their decisions in the most
abject manner, and be at their beck more than the vilest servants,
so that they lost all life and spirit ; and that this was the case
not only with those who were in inferior stations of life, but
also with those who were advanced in high dignities, yea with
brave and famous generals : thev also said, that after they had
238

AND ITS CHASTE DELIGHTS. 292
contracted this dread, they could not help on every occasion
expressing themselves to their wives in a friendly manner, and
doing what was agreeable to tlieir humors, although they cher
ished in their hearts a deadly hatred against them ; and further,
that their wives still behaved courteously to them both in word
and deed, and complaisantly attended to some of their requests.
Now as the men themselves greatly wondered, whence such an
antipathy could arise in their internals, and such an apparent
sympathy in their externals, they examined into the causes
thereof from some women who were acquainted with the above
secret art. From this source of information they learned, that
women (mulieres) are skilled in a knowledge which they conceal
deeply in their own minds, whereby, if they be so disposed, they
can subject the men to the yoke of their authority ; and that
this is effected in the case of ignorant wives, sometimes by
alternate quarrel and kindness, sometimes by harsh and unplea
sant looks, and sometimes by other means ; but in the case of
polite wives, by urgent and persevering petitions, and by obsti
nate resistance to their husbands in case they suffer hardships
f.'om them, insisting on their right of equality by law, in conse
quence of which they are firm and resolute in their purpose ; yea,
insisting that if they should be turned out of the house, they
would return at their pleasure, and would be urgent as before ;
for they know that the men by their nature cannot resist the
positive tempers of their wives but that after compliance they
submit themselves to their disposal ; and that in this case the
wives make a show of all kinds of civility and tenderness to their
husbands subjected to their sway. The genuine cause of the
dominion which the wives obtain by this cunning is, that the
man acts from the understanding and the woman from the will,
and that the will can persist, but not so the understanding. I
have been told, that the worst of this sort of women, who are
altogether a prey to the desire of dominion, can remain firm in
their positive humors even to the last struggle for lire. I have
also heard the excuses pleaded by such women (mulieres) for
entering upon the exercise of this art ; in which they urged that
they would not have done so unless they had foreseen supreme
contempt and future rejection, and consequent ruin on their
part, if they should be subdued by their husbands : and that thus
they had taken up these their arms from necessity. To this
excuse they add this admonition for the men ; to leave their
wives their own rights, and while they are in alternations of cold,
not to consider them as beneath their maid-servants : they said
also that several of their sex, from their natural timidity, are
not in a state of exercising the above art ; but I added, from
their natural modesty. From the above considerations it may
now be known what is meant by infernal marriages in the world
239

293 — 292 conjugial love
between persons who interiorly are the most inveterate enemies,
and exteriorly are like the most attached friends.
******
293. To the above I will add two memorable relations.
First. Some time ago as I was looking through a window to
the east, I saw seven women sitting in a garden of roses at a per
tain fountain, and drinking the water. I strained my eye-sight
greatly to see what they were doing, and this effort of mine
affected them ; wherefore one of them beckoned me, and I im
mediately quitted the house and came to them. When 1 joined
them, I courteously inquired whence they were. They said,
" We are wives, and are here conversing respecting the delights
of conjugial love, and from much consideration we conclude, that
they are also the delights of wisdom." This answer so delighted
my mind (animum), that I seemed to be in the spirit, and thence
in perception more interior and more enlightened than on any
former occasion ; wherefore I said to them, " Give me leave to
propose a few questions respecting those satisfactions." On their
consenting, I asked, " How do you wives know that the delights!
of conjugial love are the same as the delights of wisdom ?"
They replied, " We know it from the correspondence of our hus
bands' wisdom with our own delights of conjugial love ; for the de
lights of this love with ourselves are exalted and diminished and
altogether qualified, according to the wisdom of our husbands."
On hearing this, I said, " Iknow that you are affected by the agree
able conversation of your husbands and their cheerfulness of
mind, and that you derive thence a bosom delight ; but I am
surprised to hear you say, that their wisdom produces this effect ;
but tell me what is wisdom, and what wisdom [produces this
effect]?" To this the wives indignantly replied, " Do you suppose
that we do not know what wisdom is, and what wisdom [pro
duces that effect], when yet we are continually reflecting upon it
as in our husbands, and learn it daily from their mouths ? For
we wives think of the state of our husbands from morning to
evening; there is scarcely an hour in the day, in which our
intuitive thought is altogether withdrawn from them, or is absent ;
on the other hand, our husbands think very little in the day
respecting our state ; hence we know what wisdom of theirs it is
that gives us delight. Our husbands call that wisdom spiritual
rational, and spiritual moral. Spiritual rational wisdom, they
say, is of the understanding and knowledges, and spiritual moral
wrsdom of the will and life ; but these they join together and
make a one, and insist that the satisfactions of this wisdom are
transferred from their minds into the delights in our bosoms, and
from our bosoms into theirs, and thus return to wisdom their
origin." I then asked, " Do you know anything more respect
ing the wisdom of your husbands which gives you delight?"
240

AND ITS CHASTE DELIGHTS. 293
They said, "We do, There is spiritual wisdom, and thence
rational and moral wisdom. Spiritual wisdom is to acknowledge
the Lord the Saviour as the God of heaven and earth, and from
Him to procure the truths of the church, which is effected by
means of the Word and of preachings derived therefrom, whence
comes spiritual rationality ; and from Him to live according to
those truths, whence comes spiritual morality. These two our
husbands call the wisdom which in general operates to produce
love truly conjugial. We have heard from them also that the
reason of this is, because, by means of that wisdom, the inte
riors of their minds and thence of their bodies are opened, whence
there exists a free passage from first principles even to last for
the stream of love ; on the flow, sufficiency, and virtue of which
conjugial love depends and lives. The spiritual rational and
moral wisdom of our husbands, specifically in regard to marriage,
has for its end and object to love the wife alone, and to put away
all concupiscence for other women ; and so far as this is effected,
so far that love is exalted as to degree, and perfected as to
quality ; and also so far we feel more distinctly and exquisitely
the delights in ourselves corresponding to the delights of the
affections and the satisfactions of the thoughts of our husbands."
I Inquired afterwards, whether they knew how communication is
effected. They said, "In all conjunction by love there must be
action, reception, and reaction. The delicious state of our love
is acting or action, the state of the wisdom of our husbands is
recipient or reception, and also is reacting or reaction according
to perception ; and this reaction we perceive with delights in the
breast according to the state continually expanded and prepared
to receive fhose things which in any maimer agree with the
virtue belonging to our husbands, thus also with the extreme
state of love belonging to ourselves, and which thence proceed."
They said further, "Take heed lest by the delights which we
have mentioned, you understand the ultimated delights of that
love : of these we never speak, but of our bosom delights, which
always correspond with the state of the wisdom of our husbands."
After this there appeared at a distance as it were a dove flying
with the leaf of a tree in its mouth: but as it approached,
instead of a dove I saw it was a little boy with a paper in his
hand : on coming to us he held it out to me, and said, " Bead
it before these Maidens of the fountain." I then read as follows,
" Tell the inhabitants of your earth, that there is a love truly
conjugial having myriads of delights, scarce any of which are
as yet known to the world ; but they will be known, when the
church betroths herself to her Lord, and is married." I then
asked, " Why did the little boy call you Maidens of the fountain?"
They replied, " We are called maidens when we sit at this foun
tain/; because we are affections of the truths of the wisdom of
our husbands, and the affection of truth is called a maiden ; a
241

393, 294 conjugial love
fountain also signifies the true of wisdom, and the bed of roses;
on which we sit, the delights thereof." Then one of the seven
wove a garland of roses, and sprinkled it with water of the
fountain, and placed it on the boy's cap round his little head,
and said, "Receive the delights of intelligence; know that a
cap signifies intelligence ; and a garland from this rose-bed de
lights." The boy thus decorated then departed, and again
appeared a distance like a flying dove, but now with a coronet
on his head.
294. The second memorable relation. After some days
I again saw the seven wives in a garden of roses, but not in the
same as before. Its magnificence was such as I had never before
seen : it was round, and the roses in it formed as it were a rair
bow. The roses or flowers of a purple color formed its outer
most circle, others of a yellow golden color formed the next
interior circle, within this were others of a bright blue, and the
inmost of a shining green ; and within this rainbow rose-bed was
a small lake of limpid water. These seven wives, who were
called the Maidens of the fountain, as they were sitting there
seeing me again at the window, called me to them.; and when
I was come they said, " Did you ever see anything more beau
tiful upon the earth?" I replied, "Never." They then said,
'¦ Such scenery is created instantaneously by the Lord, and re
presents something new on the earth ; for every thing created by
'he Lord is representative : but what is this ? tell, if you can :
we say it is the delights of conjugial love." On hearing this, I
said, " What 1 the delights of conjugial love, respecting which
you before conversed with so much wisdom and eloquence!
After I had left you, I related your conversation to some wives
in our country, and said, ' I now know from instruction that you
have bosom delights arising from your conjugial love, which you
can communicate to your husbands according to their wisdom,
and that on this account you look at your husbands with the eyes
of your spirit from morning to evening, and study to bend and
draw their minds (animos) to become wise, to the end that you
may secure those delights.' I mentioned also that by wisdom
you understand spiritual rational and moral wisdom, and in re
gard to marriage, the wisdom to love the wife alone, and to put
away all concupiscence for other women : but to these things tne
wives of our country answered with laughter, saying, " What is
all this but mere idle talk ? We do not know what conjugia
love is. If our husbands possess any portion of it, still we do
not: whence then come its delights to us? yea, in regard *to
what you call ultimate delights, we at times refuse them with
violence, for they are unpleasant to us, almost like violations :
and yon will sec, if you attend to it, no sign of such love in our
faces: wherefore you are trifling or jesting, if you also assert,
with those seven wives, that we think of our husbands from
242

AND rrs CHASTE DELIGHTS. 294
morning to evening, and continually attend to their will and
pleasure in order to catch from them such delights.' I have re
tained thus n uch of what they said, that I might relate it to you ;
since it is repugnant, and also in manifest contradiction, to what
I heard from you near the fountain, and which 1 so greedily
imbibed and believed." To this the wives sitting in the rose
garden replied^ " Friend, you know not the wisdom and prudence
of wives ; for they totally hide it from the men, and for no other
end than that they may be loved : for every man who is not spi
ritually but only naturally rational and moral, is cold towards
his wife; and the cold lies concealed in his inmost principles.
This is exquisitely and acutely observed by a wise and prudent
wife ; who so far conceals her conjugial love, and withdraws it
into her bosom, and there hides it so deeply that it does not at
all appear in her face, in the tone of her voice, or in her be-
behaviour. The reason of this is, because so far as it appears, so
far the conjugial cold of the man diffuses itself from the inmost
principles of his mind, where it resides, into its ultimates, and
occasions in the body a total coldness, and a consequent endea
vour to separate from bed and chamber." I then asked, "Whence
arises that which you call conjugial cold ?" They replied, " From
the insanity of the men in regard to spiritual things ; and every
one who is insane in regard to spiritual things, in his inmost
principles is cold towards his wife, and warm towards harlots ;
and since conjugial love and adulterous love are opposite to each
other; itfollows that conjugial love becomes cold when illicit love
is warm ; and when cold prevails with the man, he cannot endure
any sense of love, and thus not any allusion thereto, from his
wife ; therefore the wife so wisely and prudently conceals that
love ; and so far as she conceals it by denying and refusing it, so
far the man is cherished and recruited by the influent meretricious
sphere. Hence it is, that the wife of such a man has no bosom
delights such as we have, but only pleasures, which, on the part
of the man, ought to be called the- pleasures of insanity, be
cause they are the pleasures of illicit love. Every chaste wife
loves her husband, even if he be unchaste ; but since wisdom is
alone recipient of that love, therefore she exerts all her endea-
' vonrs to turn his insanity into wisdom, that is, to prevent his
lusting after other women besides herself. This she does by a
thousand methods, being particularly cautious lest any of them
should be discovered by the man ; for she is well aware that love
cannot be forced, but that it is insinuated in freedom ; wherefore
it is given to women to know from the sight, the hearing, and
the touch, every state of the mind of their husbands ; but on
the other hand it is not given to the men to know any state of
the mind of their wives. A chaste wife can look at her husband
with an austere countenance, accost him with a harsh voice, and
also be angry and quarrel, and yet in her heart cherish a soft aud
243

294, 295 conjugial love
tender love towards him ; but such anger and dissimulation have
for their end wisdom, and thereby the reception of love with the
husband : as is manifest from the consideration, that she can be
reconciled in an instant. Besides, wives use such means of con
cealing the love implanted in their inmost heart, with a view to
prevent conjugial cold bursting forth with the man, and extin
guishing the fire of his adulterous heat, and thus converting him
from green wood into a dry stick." When the seven wives had
expressed these and many more similar sentiments, their husbands
came with clusters of grapes in their hands, some of which were
of a delicate, and some of a disagreeable flavor ; upon which
the wives said, "Why have you also brought bad or wild grapes?"
The husbands replied, " Because we perceived in our souls, with
which yours are united, that you were conversing with that man
respecting love truly conjugial, that its delights are the delights
of wisdom, and also respecting adulterous love, that its delights are
the pleasures of insanity. The latter are the disagreable or wild
grapes ; the former are those of delicate flavor." They confirmed
what their wives had said, and added that, " in externals, the
pleasures of insanity appear like the delights of wisdom, but not
bo in internals ; just like the good and bad grapes which we have
brought ; for both the chaste and the unchaste have similar wis
dom in externals, but altogether dissimilar in internals." After
this the little boy came again with a piece of paper in his hand,
and held it out to me, saying, " Bead this ;" and I read as
follows: "Know that the delights of conjugial love ascend to
the highest heaven, and both in the way thither and also there,
unite with the delights of all heavenly loves, and thereby enter
into their happiness, which endures for evei; ; because the delights
of that love are also the delights of wisdom : and know also,
that the pleasures of illicit love descend even to the lowest hell,
and, both in the way thither and also there, unite with the
Eleasures of all infernal loves, and thereby enter into their un-
appiness, which consists in the wretchedness of all heart-delights ;
because the pleasures of that love are the pleasures of insanity."
After this the husbands departed with their wives, and accom
panied the little boy as far as to the way of his ascent into hea
ven ; and the-y knew that the society from which he was sent was
a society of the new heaven, with which the new church in the
world will be conjoined.

ON BETROTHINGS AND NUPTIALS.

295. THE subject of betrothings and nuptials, and also of
the rites and ceremonies attending them, is here treated of prin
cipally from the reason of the understanding ; for the object of
244

AND ITS CHASTE DELIGHTS. 2-95
this book is that the reader may see truths rationally, and thereby
give his consent, for thus his spirit is convinced ; and those
things in which the spirit is convinced, obtain a place above
those which, without consulting reason, enter from authority
and the faith of authority ; for the latter enter the head no
further than into the memory, and there mix themselves with
fallacies and falses ; thus they are beneath the rational things of
the understanding. From these any one may seem to converse
rationally, but he will converse preposterously ; for in such case
he thinks as a crab walks, the sight following the tail : it is
otherwise if he thinks from the understanding ; for then the
rational sight selects from the memory whatever is suitable,
whereby it confirms truth viewed in itself. This is the reason
why in this chapter several particulars are adduced which are
established customs, as that the right of choice belongs to the
men, that parents ought to be consulted, that pledges are to be
given, that the conjugial covenant is to be settled previous to
the nuptials, that it ought to be performed by a priest, also that
the nuptials ought to be celebrated ; besides several other par
ticulars, which are here mentioned in order that every one may
rationally see that such things are assigned to conjugial love, as
requisite to promote and complete it. The articles into which
this section is divided are the following ; I. The right of choice
belongs to the man, and not to the woman. II. The man ought
to court and intreat the woman respecting marriage with him,
and not the woman the man. III. The woman ought to consult
her parents, or those who are in the place of parents, and then
deliberate with herself, before she consents. IV. After a declara
tion of consent^ pledges are to be given. V. Consent is to be
secure and established by solemn betrothing. VI. By betrothing,
each party is prepared for conjugial love. VII. B y betrothing,
the mind of the one is united to the mind of the other, so as to
effect a marriage of the spwit previous to a marriage ofthebody.
V HI. This is the case with those who think chastely of marriages;
but it is otherwise with those who think unchastely of them. IX.
Within the time of betrothing, it is not allowable to be connected
corporeally. X. When the time of betrothing is completed, the
nuptials ought to take place. XI. Previous to the celebration of
the nuptials, the conjugial covenant is to be ratified in the presence
of witnesses. XII. The marriage is to be consecrated by a priest.
XHI. The nuptials are to be celebrated with festivity. XIV.
After the nuptials, the marriage of the spirit is made also the
marriage of the body, and thereby a full marriage. XV. Such
is the order of conjugial love with its modes from itsflrst heat to
its first torch. XVI. Conjugial love precipitated without order
and the modes thereof, burns up the marrows and is consumed.
XVII. The states of the minds of each of the parties proceeding
in successive order, flow into the state of marriage ; nevertheless 245

295 — 297 conjugial love
in one manner with the spiritual and in another with the natural.
XVIIl There are successive and simultaneous orders, and the
latter is from the former and according to it. We proceed to an
explanation of each article.
296^ The right of choice belongs to the man, and
not to the woman. This is because the man is born to be
understanding, but the woman to be love ; also because with the
men there generally prevails a love of the sex, but with the
women a love of one of the sex ; and likewise because it is not
unbecoming for men to speak openly about love, as it is for
women ; nevertheless women have the right of selecting one of
their suitors. In regard to the first reason, that the right of
choice belongs to the men, because they are born to understand
ing, it is grounded in the consideration that the understanding
tan examine agreements and disagreements, and distinguish
them, and from judgement choose that which is suitable : it is
otherwise with the women, because they are born to love, and
therefore have no such discrimination ; and consequently tlieir
determinations to marriage would proceed only from the inclina
tions of their love ; if they have the skill of distinguishing
between men and men, still their love is influenced by appear
ances. In regard to the other reason, that the right of choice
belongs to the men, and not to the women, because with men
there generally prevails a love of the sex, and with women a love
of one of the sex, it is grounded in the consideration, that
those in whom a love of the sex prevails, can freely look around
and also determine : it is otherwise with women, in whom is
implanted a love for one of the sex. If you wish for a proof of
this, ask, if you please, the men you meet, what their sentiments
are respecting monogamical and polygamical unions ; and you
will seldom meet one who will not reply in favor of the poly
gamical ; and this also is a love of the sex : but ask the women
their sentiments on the subject, and almost all, except the vilest
of the sex, will reject polygamical unions ; from which considera
tion it follows, that with the women there prevails a love of one
of the sex, thus conjugial love. In regard to the third reason,
that it is not unbecoming for men to speak openly about love,
whereas it is for women, it is self-evident ; hence also it follows,
hat declaration belongs to the men, and therefore so does choice.
That women have the right of selecting in regard to their suitors,
is well known ; but this species of selection is confined and
limited, whereas that of the men is extended and unlimited.
297. H. The man ought to court and intreat thk
WOMAN RESPECTING MARRIAGE WITH HIM, AND NOT THE WOMAN
the MAN. This naturally follows the right of choice ; and
besides, to court and intreat women respecting marriage is in
itself honorable and becoming for men, but not for women. If
women were to court and entreat the men, they would not only
246

AND ITS CHASTE DELIGHTS. 297 — 29!>
be blamed, but, after intreaty, they would be reputed as vile, or
after marriage as libidinous, with whom there would be no asso
ciation but what was cold and fastidious ; wherefore marriages
would thereby be converted into tragic scenes. Wives also take
it as a compliment to have it said of them, that being conquered
as it were, they yielded to the pressing intreaties of the men.
Who does not foresee, that if the women courted the men, they
would "seldom be accepted ? They would either be indignantly
rejected, or be enticed to lasciviousness, and also would dishonor
their modesty. Moreover, as was shewn above, the men have
not any innate love of the sex ; and without love there is no
interior pleasantness of life: wherefore to exalt their life by that
love, it is incumbent on the men to compliment the women ;
courting and intreating them with civility, courtesy, and humility,
respecting this sweet addition to their life. The superior come
liness of the female countenance, person, and manners, above
that of the men, adds itself as a proper object of desire.
298. III. The woman ought to consult her parents,
or those who are in the place of parents, and then
DELIBERATE WITH HERSELF, BEFORE SHE CONSENTS. The reason
why parents are to be consulted is, because they deliberate from
judgement, knowledge, and love ; from judgement,because they
are in an advanced age, which excels in judgement, and discerns
what is suitable and unsuitable : from knowledge, in respect to
both the suitor and their daughter; in respect to the suitor they
procure information, and in respect to their daughter they already
know ; wherefore they conclude respecting both with united dis
cernment : from love, because to consult the good of their
daughter, and to provide for her establishment, is also to consult
and provide for their own and for themselves.
299. The case would be altogether different, if the daughter
consents of herself to her urgent suitor, without consulting her
parents, or those who are in their place; for she cannot from
judgement, knowledge, and love, make a right estimate of the
matter which so deeply concerns her future welfare : she cannot
from judgement, because she is as yet in ignorance as to conjugial
life, and not in a state of comparing reasons, and discovering
the morals of men from their particular tempers; nor from
knowledge, because she knows few things beyond the domestic
concerns of her parents and of some of her companions ; and is
unqualified to examine into such things as relate to the family
and property of her suitor : nor from love, because with daughters
in their first marriageable age, and also afterwards, this is Ted by
the concupiscences originating in the senses, and not as yet' by
the desires originating in a refined mind. The daughter ought
nevertheless to deliberate on the matter with herself, before she
consents, lest she should be led against her will to form a con-
247

299  301 CONJUGIAI TX>VE
nection with a man whom she does not love ; for by so doing,
consent on her part would be wanting ; and yet it is consent that
constitutes marriage, and initiates the spirit into conjugial love;
and consent against the will, or extorted, does not initiate the
spirit, although it may the body ; and thus it converts chastity,
which resides in the spirit, into lust ; whereby conjugial love in
its first warmth is vitiated.
300. IV. After a declaration of consent, pledges are
to be given. By pledges we mean presents, which, after con-
eent, are confirmations, testifications, first favors, and gladnesses.
Those presents are confirmations, because they are certificates of
consent on each side ; wherefore, when two parties consent to
anything, it is customary to say, " Give me a token ;" and of
two, who have entered into a marriage-engagement, and have
secured it by presents,. that they are pledged, thus confirmed.
They are testifications, because those pledges are continual visible
witnesses of mutual love ; hence also they are memorials thereof;
especially if they be rings, perfume-bottles or boxes, and ribbons,
which are worn in sight. In such things there is a sort of
representative image of the minds (animorum) of the bridegroom
and the bride. Those pledges are first favors, because conjugial
love engages for itself everlasting favor ; whereof those gifts are
the first fruits. That they are the gladnesses of love, is well
known, for the mind is exhilarated at the sight of them; and
because love is in them, those favors are dearer and more precious
than any other gifts, it being as if their hearts were in them.
As those pledges are securities of conjugial love, therefore pre
sents after consent were in use with the ancients ; and after
accepting such presents the parties were declared to be bride
groom and bride. But it is to be observed that it is at the
pleasure of the parties to bestow those presents either before or
after the act of betrothing ; if before, they are confirmations and
testifications of consent to betrothing; if after it, they are also
confirmations and testifications of consent to the nuptial tie.
301. V. Consent is to be secured and established bt
solemn betrothing. The reasons for betrothings are these : 1.
That after betrothing the souls of the two parties may mutually
incline towards each other. 2. That the universal love for the
sex may be determined to one of the sex. 3. That the interior
affections may be mutually known, and by applications in the
internal cheerfulness of love, may be conjoined. 4. That the
spirits of both parties may enter into marriage, and be more and
more consociated. 4. That thereby conjugial love may advance
regularly from its first warmth even to the nuptial flame. Con
sequently. 6. That conjugial love may advance and grow up in
just order from its spiritual origin. The state of betrothing may
be compared to the state of spring before summer ; and the
internal pleasantness of that state to the flowering of trees before
248

AND ITS CHASTE DELIGHTS. 301  304
fructification. As the beginning and progressions of conjugial
love proceed in order for the sake of their influx into the effective
love, which commences at the nuptials, therefore, there are alp.o
betrothings in the heavens.
302. VI. By betrothing each party is prepared fob
conjugial love. That the mind or spirit of one of the parties
is by betrothing prepared for union with the mind or spirit of
the other, or what is the same, that the love of the one is pre
pared for union with the love of the other, appears from the
arguments just adduced. Besides which it is to be noted, that
on love truly conjugial is inscribed this order, that it ascends
and descends ; it ascends from its first heat progressively upwards
towards the souls of the parties, with an endeavour to effect their
conjunction, and this by continual interior openings of tlieir
minds; and there is no love which strives more intensely to effect
such openings, or which is more powerful and expert in opening
the interiors of minds, than conjugial love; for the soul of each
of the parties intends this : but at the same moments in which
that love ascends towards the soul, it descends also towards the
body, and thereby clothes itself. It is however to be observed,
that conjugial love is such in its descent as it is in the height to
which it ascends : if it ascends high, it descends chaste ; but if
not, it descends unchaste : the reason of this is, because the
lower principles of the mind are unchaste, but its higher are
chaste ; for the lower principles of the mind adhere to the body,
but the higher separate themselves from them : but on this
subject see further particulars below, n. 305. From these few
considerations it may appear, that, by betrothing, the mind of
each of the parties is prepared for conjugial love, although in a
different manner according to the affections.
303. VII. By betrothing the mind of one is united to
THE MIND OF THE OTHER, SO AS TO EFFECT A MARRIAGE OF THE
SPIRIT, PREVIOUS TO A MARRIAGE OF THE BODY. As this follows
of consequence from what was said above, n. 301, 302, we shall
pass it by, without adducing any further confirmations from
reason. 304. VIII. This is the case with those who think
CHASTELY OF MARRIAGES ; BUT IT IS OTHERWISE WITH THOSE WHO
THrNK unchastely of them. With the chaste, that is, with
those who think religiously of marriages, the marriage of the
spirit precedes, and that of the body is subsequent ; and these
are those with whom love ascends towards the soul, and from its
height thence descends ; concerning whom see above, n. 302.
The souls of such separate themselves from the unlimited love for
the sex, and devote themselves to one, with whom they look for
an everlasting and eternal union and its increasing blessednesses,
as the cherishers of the hope which continually recreates their
mind ; but it is quite otherwise with the unchaste, that is, with
24»

304, 301 CONJUGIAL LOVE
those who do not think religiously of marriages and their holi
ness. With these there is a marriage of the body, but not of
the spirit: if, during the state of betrothment, there be any
appearance of a marriage of the spirit, still, if it ascends by an
elevation of the thoughts concerning it, it nevertheless falls back
again to the concupiscences which arise from the flesh in the
will ; and thus from the unchaste principles therein it precipitates
itself into the body, and defiles the ultimates of its love with an
alluring ardor ; and as, in consequence of this ardor, it was in
the beginning all on fire, so its fire suddenly goes out, and passes
off into the cold of winter ; whence the failing [of power] is
accelerated. The state of betrothing with such scarcely answers
any other purpose, than that they may fill their concupiscences
with lasciviousness, and thereby contaminate the conjugial prin
ciple of love.
305. IX. Within the time of betrothing it is not
ALLOWABLE TO BE CONNECTED CORPOREALLY ; for thus the Order
which is inscribed on conjugial love, perishes. For in human
minds there are three regions, of which the highest, is called the
celestial, the middle the spiritual, and the lowest the natural.
In this lowest man is born ; but he^ ascends into the next above
it, — the spiritual, by a life according to the truths of religion,
and into the highest by the marriage of love and wisdom. In
the lowest or natural region, reside all the concupiscences of evil
and lasciviousness ; but in the superior or spiritual region, there
are no concupiscences of evil and lasciviousness ; for man is
introduced into this region by the Lord, when he is re-born ; but
in the supreme or celestial region, there is conjugial chastity in
its love : into this region a man is elevated by the love of uses ;
and as the most excellent uses are from marriages, he is elevated
into it by love truly conjugial. From these few considerations,
it may be seen that conjugial love, from the first beginnings of
its warmth, is to be elevated out of the lowest region into a
superior region, that it may become chaste, and that thereby
from a chaste principle it may be let down through the middle
and lowest regions into the body ; and when this is the case, this
lowest region is purified from all that is unchaste by this de
scending chaste principle : hence the ultimate of that love be
comes also chaste. Now if the successive order of this love is
firecipitated by connections of the body before their time, it fol-
ows, that the man acts from the lowest region, which is by
birth unchaste ; and it is well known, that hence commences and
arises cold in regard to marriage, and disdainful neglect in regard
to a married partner. Nevertheless events of vaiious kinds take
place in consequence of hasty connections ; also in consequence
of too long a delay, and too quick a hastening, of the time of
betrothing; but these, from their number and variety, can hardly
be adduced. 250

AND ITS CHASTE DELIGHTS. 306, 307
306 X. When the time of betrothing is completed,
the nuptials ought to take place. There are some ens
tomary rites which are merely formal, and others which at the
same time are also essential : among the latter are nuptials ; and
that they are to be reckoned among essentials, which are to be
manifested in the customary way, and to be formally celebrated,
is confirmed by the following reasons : 1. That nuptials consti
tute the end of the foregoing state, into which the parties were
introduced by betrothing, which principally was a state of the
spirit, and the beginning of the following state, into which they
are to be introduced by marriage, which is a state of the spirit
and body together ; for the spirit then enters into the body, and
there becomes active : wherefore on that day the parties put off
the state and also the name of bridegroom and bride, and put on
the state and name of married partners and consorts. 2. That
nuptials are an introduction and entrance into a new state, which
is that a maiden becomes a wife, and a young man a husband,
and both one flesh ; and this is effected while love by ultimates
unites them. That marriage actually changes a maiden into a
wife, and a young man into a husband, was proved in the former
part of this work ; also that marriage unites two into one human
form, so that they are no longer two but one flesh. 3. That
nuptials are the commencement of an entire separation of the
love of the sex from conjugial love, which is effected while, by a
full liberty of connection, the knot is tied by which the love of
the one is devoted to the love of the other. 4. It appears as if
nuptials were merely an interval between those two states,
and thus that they are mere formalities which may be omitted;
but still there is also in them this essential, that the new state
above-mentioned is then to be entered upon from covenant, and
that the consent of the parties is to be declared in the presence
of witnesses, and also to be consecrated by a priest ; besides other
particulars which establish it. As nuptials contain in them essen
tials, and as marriage is not legitimate till after their celebra
tion, therefore also nuptials are celebrated in the heavens ; see
above, n. 21, and also, n. 27 — 41.
307. XI. Previous to the celebration of the nup
tials, the conjugial covenant is to be ratified in the
presence of witnesses. It is expedient that the conjugial
covenant be ratified before the nuptials are celebrated, in order
that the statutes and laws of love truly conjugial may be known,
and that they may be remembered after the nuptials ; also that
the minds of the parties may be bound to just marriage: for after
some introductory circumstances of marriage, the state which
preceded betrothing returns at times, in which state remem
brance fails and forgetfulness of the ratified covenant ensues;
yea, it may be altogether effaced by the allurements of the
unchaste to criminality ; and if it is then recalled into the
251

307 — 310 conjugial love
memory, it is reviled: but to preven. these transgressions,
Bociety has taken upon itself the protection of that covenant,
and has denounced penalties on the breakers of it. In a word,
the ante-nuptial covenant manifests and establishes the sacred
decrees of love truly conjugial, and binds libertines to the obser
vance of them. Moreover, by this covenant, the right of pro
pagating children, and also trie right of the children to inherit
the goods of their parents, become legitimate.
308. XH. Marriage is to be consecrated by a priest.
The reason of this is, because marriages, considered in them
selves, are spiritual, and thence holy ; for they descend from the
heavenly marriage of good and truth, and things conjugial
correspond to the divine marriage of the Lord and the church ;
and hence they are from the Lord himself, and according to the
Btate of the church with the contracting parties. Now, as the
ecclesiastical order on the earth administer the things which re
late to the Lord's priestly character, that is, to his love, and
thus also those which relate to blessing, it is expedient that
marriages be consecrated by his ministers ; and as they are
then the chief witnesses, it is expedient that the consent of the
parties to the covenant be also heard, accepted, confirmed, and
thereby established by them.
309. XIII. The nuptials are to be celebrated with
festivity. The reasons are, because ante-nuptial love, which
was that of the bridegroom and the bride, on this occasion de
scends into their hearts, and spreading itself thence in every
direction into all parts of the body, the delights of marriage are
made sensible, whereby the minds of the parties are led to fes
tive thoughts and also let loose to festivities so far as is allowa
ble and becoming; to favor which, it is expedient that the
festivities of their minds be indulged in company, and they them-
fielves be thereby introduced into the joys of conjugial love.
310. XIV. After the nuptials, the marriage of the
8PD2IT IS MADE ALSO THE MARRIAGE OF THE BODY, AND
thereby A full marriage. All things which a man does in the
body, flow in from his spirit; for it is well known that the mouth
does not speak of itself, but that it is the thinking principle of
the mind which speaks by it ; also that the hands do not act and
the feet walk of themselves, but that it is the will of the mind
which perforins those operations by them ; consequently, that
the mind speaks and acts by its organs in the body : hence it is
evident, that such as the mind is, such are the speech of the
mouth and the actions of the body. From these premises it
follows as a conclusion that the mind, by a continual influx,
arranges the body so that it may act similarly and simultaneously
with itself; wherefore the bodies of men viewed interiorly are
merely forms of their minds exteriorly organized to effect the
purposes of the soul These things are premised, in order tha'
252

ANL ITS CHASTE DELIGHTS. 310, 311
it may be perceived why the minds or spirits are first to be
united as by marriage, before they are also further united in the
body ; namely, that while the marriages become of the body,
they may also be marriages of the spirit; consequently, that
married partners may mutually love each other from the spirit,
and thence from the body. From this ground let us now take a
view of marriage. When conjugial love unites the minds of two
persons, and forms them into a marriage, in such case it also
unites and forms their bodies into a marriage ; for, as we have
said, the form of the mind is also interiorly the form of the
body ; only with this difference, that the latter form is outwardly
organized to effect that to which the interior form of the body is
determined by the mind. But the mind formed from conjugial
love is not only interiorly in the whole body, round about in
every part, but moreover is interiorly in the organs appropriated
to generation, which in their region are situated beneath the
other regions of the body, and in which are terminated the forms
of the mind with those who are united in conjugial love: con
sequently the affections and thoughts of their minds are deter
mined thither ; and the activities of such minds differ in thU
respect from the activities of minds arising from other loves,
that the latter loves do not reach thither. The conclusion
resulting from these considerations is, that such as conjugial love
is in the minds or spirits of two persons, such is it interiorly in
those its organs. But it is self-evident that a marriage of the
spirit after the nuptials becomes also a marriage of the body,
thus a full marriage, consequently, if a marriage in the spirit is
chaste, and partakes of the sanctity of marriage, it is chaste also,
and partakes of its sanctity, when it is in its fulness in the body ;
and the case is reversed if a marriage in the spirit is unchaste.
311. XV. Such is the order of conjugial love with
its modes from its first heat to its first torch. It is
said from its first heat to its first torch, because vital heat is love,
and conjugial heat or love successively increases, and at length
as it were into a flame or torch. We have said " to its first
torch," because we mean the first state after the nuptials, when
that love burns ; but what its quality becomes after this torch,
in the marriage itself, has been described in the preceding chap
ters ; but in this part we are explaining its order from the be
ginning of its career to this its first goal. That all order proceeds
from first principles to last, and that the last become the first of
some following order, also that all things of the middle order
are the last of a prior and the first of a following order, and that
thus ends proceed continually through causes into effects, may be
sufficiently confirmed and illustrated to the eye of reason from
what is known and visible in the world ; but as at present we are
treating only of the order in which love proceeds from its first
starting-place to its goal, we shall pass by such confirmation and
253

31] — 313 conjugial love
illustration, and only observe on this subject, that such as the
order of this love is from its first heat to its first torch, such it
is in general, and such is its influence in its progression after
wards ; for in this progression it unfolds itself, according to the
quality of its first heat : if this heat was chaste, its chasteness
is strengthened as it proceeds ; but if it was unchaste, its un-
chasteness increases as it advances, until it is deprived of all
that chasteness which, from the time of betrothing, belonged to it
from without, but not from within.
312. XVI. Conjugial love precipitated without order
AND THE MODES THEREOF, BURNS UP THE MARROWS AND IS CON
SUMED. So it is said by some in the heavens ; and by the
marrows they mean the interiors of the mind and body. The
reason why these are burnt up, that is, consumed, by precipitated
conjugial love is, because that love in such case begins from a
flame which eats up and corrupts those interiors, in which as in
its principles conjugial love should reside, and from which it
should commence. This comes to pass if the man and woman
without regard to order precipitate marriage, and do not look to
the Lord, and consult their reason, but reject betrothing and
comply merely with the flesh : from the ardor of which, if that
love commences, it becomes external and not internal, thus not
conjugial; and such love may be said to partake of the shell, not of
the kernel ; or may be called fleshly, lean, and dry, because emptied
of its genuine essence. See more on this subject above n. 305.
313. XVII. The states of the minds of each of the
PARTIES PROCEEDING IN SUCCESSIVE ORDER, FLOW INTO THE
STATE OF MARRIAGE J NEVERTHELESS IN ONE MANNER WITH THE
SPIRITUAL AND IN ANOTHER WITH THE NATURAL. That the last
state is such as that of the successive order from which it is
formed and exists, is a rule, which from its truth must be
acknowledged by the learned ; for thereby we discover what
influx is, and what it effects. By influx we mean all that which
{u-ecedes, and constitutes what follows, and by things fol-
owing in order constitutes what is last; as all that which
precedes with a man, and constitutes his wisdom; or all that
which precedes with a statesman, and constitutes his political
skill ; or all that which precedes with a. theologian, and consti
tutes his erudition ; in like manner all that which proceeds from
infancy, and constitutes a man; also what proceeds in order from
a seed and a twig, and makes a tree, and afterwards what pro
ceeds from a blossom, and makes its fruit ; in like manner all
that which precedes and proceeds with a bridegroom and bride,
and constitutes their marriage: this is the meaning of influx.
That all those things which precede in minds form series, which
collect together, one next to another, and one after another, and
that these together compose a last or ultimate, is as yet unknown
in the world ; but as it is a truth from heaven, ft is here adduced
254

AND ITS CHASTE DELIGHTS. 313, 314
for it explains what influx effects, and what is the quality of the
last or ultimate, in which the above-mentioned series successively
formed co-exist. From these considerations it may be seen that
the states of the minds of each of the parties proceeding in
successive order flow into the state of marriage. But married
partners after marriage are altogether ignorant of the successive
things which are insinuated into, and exist in their minds (animis)
from things antecedent ; nevertheless it is those things which
give form to conjugial love, and constitute the state of their
minds ; from which state they act the one with the other. The
reason why one state is formed from one order with such as are
spiritual, and from another with such as are natural, is, because
the spiritual proceed in a just order, and the natural in an unjust
order ; for the spiritual look to the Lord, and the Lord provides
and leads the order ; whereas the natural look to themselves,
and thence proceed in an inverted order ; wherefore with the
latter the state of marriage is inwardly full of unchasteness ; and
as that unchasteness abounds, so does cold ; and as cold abounds
no do the obstructions of the inmost life, whereby its vein is
closed and its fountain dried.
314. XVIIL There are successive and simultaneous
ORDER, AND THE LATTER IS FROM THE FORMER AND ACCORDING
to it. This is adduced as a reason tending to confirm what
goes before. It is well known that there exist what is succes
sive and what is simultaneous ; but it is unknown that simul
taneous order is grounded in successive, and is according to it ;
yet how things successive enter into things simultaneous, and
what order they form therein, it is very difficult to present to
the perception, since the learned are not in possession of any
ideas that can elucidate the subject ; and as the first idea respect
ing this arcanum cannot be suggested in few words, and to treat
this subject at large would withdraw the mind from a more com
prehensive view of the subject of conjugial love, it may suffice
for illustration to quote what we have adduced in a compendium
respecting those two orders, the successive and the simultaneous,
and respecting the influx of the former into the latter, in thb
Doctrine of the New Jerusalem respecting the Sacred
Scripture, where are these words : " There are in heaven and
in the world successive order and simultaneous order. In suc
cessive order one thing follows after another from the highest to
the lowest; but in simultaneous order one thing is next to
another from the inmost to the outermost. Successive order is
like a column with steps from the highest to the lowest ; but
simultaneous order is like a work cohering from the centre to the
surface. Successive order becomes in the ultimate simultaneous
in this manner ; the highest things of successive order become
the inmost of cimultaneous, and the lowest things of successive
order become the outermost of simultaneous ; comparatively as
255

314, 315 CONJUGIAL LOVE
when a column of steps subsides, it becomes a body cohering in
a plane. Thus what is simultaneous is formed from what is suc
cessive; and this in all things both of the spiritual and of the
natural world." See n. 38, 65, of that work; and several further
observations on this subject in the Angelic Wisdom respecting
the Divine Love and Divine Wisdom, n. 205 — 229. The case
is similar with successive order leading to marriage, and with
simultaneous order in marriage ; namely, that the latter is from
the former, and according to it. He that is acquainted with the
influx of successive order into simultaneous, may comprehend
the reason why the angels can see in a man's hand all the
thoughts and intentions of his mind, and also why wives, from
their husbands' hands on their bosoms, are made sensible of
their affections ; which circumstance has been occasionally men
tioned in the memorable relations. The reason of this is,
because the hands are the ultimates of man, wherein the delibera
tions and conclusions of his mind terminate, and there consti
tute what is simultaneous: therefore also in the Word, mention
is made of a thing's being inscribed on the hands.
* * * * * *
315. To the above I shall add two memorable relations.
First. On a certain time I saw not far from me a meteor — a
cloud divided into smaller clouds, some of which were of an
azure color, some opaque, and as it were in collision together.
They were streaked with translucent irradiations of light, which
at one time appeared sharp like the points of swords, at another,
blunt like broken swords. The streaks sometimes darted out
forwards, at others they drew themselves in again, exactly like
combatants ; thus those different colored lesser clouds appeared to
be at war together ; but it was only their manner of sporting
with each other. And as this meteor appeared at no great dis
tance from me, I raised my eyes, and looking attentively, I saw
boys, youths, and old men, entering a house which was built of
marble, on a foundation of porphyry ; and it was over this houso
that the phenomenon appeared. Then addressing myself to one
that was entering, I asked, " What house is this ?" He answered,
" It is a gymnasium, where young persons are initiated into vari
ous things relating to wisdom." On hearing this, I went in with
them, being then in the spirit, that is, in a similar state with
men of the spiritual world, who are called spirits and angels ; and
lol in the gymnasium there were in front a desk, in the middle,
benches, at the sides round about, chairs, and over the entrance,
an orchestra. The desk was for the young men that were to give
answers to the problem at that time to be proposed, the benches
were for the audience, the chairs at the sides were for those who
on former occasions had given wise answers, and the orchestra
was for the seniors, who were arbitrators and judges : in the
middle of the orchestra was a pulpit, where there sat a wise man,

AND ITS CHA8TE DELIGHTS. 315
whom they called the head master, who proposed the problems
to which the young men gave their answers from the desk.
When all wore assembled, this man arose from the pulpit and
said, "Give an answer now to this problem, and solve it if you
can, What is the soul, and what is its quality?" On
hearing this problem all were amazed, and made a muttering
noise ; and some of the company on the benches exclaimed,
"What mortal man, from the age of Saturn to the present time,
has been able by any rational thought to see and ascertain what
the soul is, still less what is its quality? Is not this subject above
the sphere of all human understanding?" But it was replied
from the orchestra, "It is not above the understanding, but
within it and in its view ; only let the problem be answered."
Then the young men, who were chosen on that day to ascend the
desk, and give an answer to the problem, arose. They were five
in number, who had been examined by the seniors, and found to
excel in sagacity, and were then sitting on couches at the sides
of the desk. They afterwards ascended in the order in which they
were seated ; and every one, when he ascended, put on a silken
tunic of an opaline color, and over it a robe of soft wool inter
woven with flowers, and on his head a cap, on the crown of
which was a bunch of roses encircled with small sapphires. The
first youth thus clad ascended the desk, and thus began : " What
the soul is, and what is its quality, has never been revealed to
any one since the day of creation, being an arcanum in the trea
suries of God alone ; but this has been discovered, that the soul
resides in a man as a queen ; yet where her palace is, has been a
matter of conjecture among the learned. Some have supposed it
to be in a small tubercle between the cerebrum and the cere
bellum, which is called the pineal gland: in this they have fixed
the soul's habitation, because the whole man is ruled from those
two brains, and they are regulated by that tubercle ; therefore
whatever regulates the brains, regulates also the whole man from
the head to the heel." He also added, " Hence this conjecture
appeared as true or probable to many in the world ; but in the
succeeding age it was rejected as groundless." When he had
thus spoken, he put off the robe, the tunic, and the cap, which
the second of the selected speakers put on, and ascended the
desk. His sentiments concerning the soul are as follows : " In
the whole heaven and the whole world it is unknown what the
soul is, and what is its quality ; it is however known that there is
a soul, and that it is in man ; but in what part of him is a matter
of conjecture. This is certain, that it is in the head, since the
head is the seat where the understanding "thinks, and the will
intends ; and in front in the face of the head are man's five sen-
sories, receiving life from the soul alone which resides in the head ;
but in what particular part of the head the soul has its more im
mediate residence, I dare not take upon me to say ; yet I agrea
17 257

815 CONJUGIAL LOVE
with those who fix its abode in the three ventricles ol the
brain, sometimes inclining to the opinion of those who fix it in
the corpora striata therein, sometimes to theirs who fix it in the
medullary substance of each brain, sometimes to theirs who fix
it in the cortical substance, and sometimes to theirs who fix
it in the dura mater ; for arguments, and those too of weight,
have not been wanting in the support of each of these opinions.
The arguments in favor of the three ventricles of the brain have
been, that those ventricles are the recipients of the animal
•pirits and of all the lymphs of the brain : the arguments in
favor of the corpora striata have been, that these bodies con
stitute the marrow, through which the nerves are emitted, and
by which each brain is continued into the spine ; and from the
spine and the marrow there is an emanation of fibres serving
for the contexture of the whole body : the arguments in favor
of the medullary substance of each brain have been, that this
substance is a collection aud congeries of all the fibres, which
are the rudiments or beginnings of the whole man : the argu
ments in favor of the cortical substance have been, that in that
substance are contained the prime and ultimate ends, and con
sequently the principles of all the fibres, and thereby of all the
senses and motions : the arguments in favor of the dura mater
have been, that it is the common covering of each brain, and
hence by some kind of continuous principle extends itself over
the heart and the viscera of the body. As to myself, I am
undetermined which of these opinions is the most probable,
and therefore I leave the matter to your determination and
decision." Having thus concluded he descended from the desk,
and delivered the tunic, the robe, and the cap, to the third,
who mounting into the desk began as follows : " How little
qualified is a youth like myself for the investigation of so sub
lime a theorem I I appeal to the learned who are here seated at
the sides of the gymnasium ; I appeal to you wise ones in the
orchestra ; yea, I appeal to the angels of the highest heaven,
whether any person, from his own rational light, is able to form
any idea concerning the soul ; nevertheless I, like others, can
guess about the place of its abode in man ; and my conjecture
is, that it is in the heart and thence in the blood ; and I ground
my conjecture on this circumstance, that the heart by its blood
rules both the body and the head ; for it sends forth a large
vessel called the aorta into the whole body, and vessels called th
carotids into the whole head ; hence it is universally agreed, that
the soul from the heart by means of the blood supports, nour
ishes, and vivifies the universal organical system both of tho
body and the head. As a further proof of this position it may
De urged, that in the Sacred Scripture frequent mention is made
of the soul and the heart ; as where it is said, Thou shalt love
God from the whole soul and the whole heart; and that God

AND ITS CHASTE DELIGHTS.

31S

creates in man a new soul and a new heart, Deut. vi. 5 ; chap.
x. 12 ; chap. xi. 13 ; chap. xxvi. 16 ; Jerem. xxxii. 41 ; Matt.
xxii. 37 ; Mark xii. 30, 33 ; Luke x. 27 ; and in other places :
it is also expressly said, that the blood is the soul of the flesh,
Levit. xvii. 11, 14." At these words, the cry of "Learned!
learned !" was heard in the assembly, and was found to proceed
from some of the canons. After this a fourth, clad in the gar
ments of the former speaker, ascended the desk, and thus began:
" I also am inclined to suspect that not a single person can be
found of so subtle and refined a genius as to be able to discover
what the soul is, and what is its quality ; therefore 1 am of
opinion, that in attempting to make the discovery, subtlety will
be spent in fruitless labor ; nevertheless from my childhood I have
continued firm in the opinion of the ancients, that the soul of
man is in the whole of him, and in every part of the whole, and
thus that it is in the head and in all its parts, as well as in the
body and in all its parts ; and that it is an idle conceit of the
moderns to fix its habitation in any particular part, and not in
the body throughout ; besides, the soul is a spiritual substance,
of which there cannot be predicated either extension or place,
but habitation and impletion ; moreover, when mention is made
of the soul, who does not conceive life to be meant ? and is not
life in the whole and in every part ?" These sentiments were
favorably received by a great part of the audience. After him the
fifth rose, and, being adorned with the same insignia, thus deli
vered himself from the desk : " I will not waste your time and
my own in determining the place of the soul's residence, whether
it be in some particular part of the body, or in the whole ; but
from my mind's storehouse I will communicate to you my senti
ments on the subject, What is the soul, and what is its quality?
No one conceives of the soul but as of a pure somewhat, which
may be likened to ether, or air, or wind, containing a vital prin
ciple, from the rationality which man enjoys above the beasts.
This opinion I conceive to be founded on the circumstance, that
when a man expires, he is said to breathe forth or emit his soul
or spirit ; hence also the soul which lives after death is believed
to be such a breath' or vapor animated by some principle of
thinking life, which is called the soul ; and what else can the
soul be ? But as I heard it declared from the orchestra, that
this problem concerning the soul, its nature and quality, is not
above the understanding, but is within it and in its view, I
intreat and beseech you, who have made this declaration, to
unfold this eternal arcanum yourselves." Then the elders in
the orchestra turned their eyes towards the head master, who
had proposed the problem, and who understood by their signs
that they wished him to descend and teach the audience : so he
instantly quitted the pulpit, passed through the auditory, and
entered the desk, and there, stretching out his hand, he thus
259

315, 316 conjugial love
began : " Let me bespeak your attention : who does not believe
the soul to be the inmost and most subtle essence of man? and
what is an essence without a form, but an imaginary entity?
wherefore the soul is a form, and a form whose qualities and
properties I will now describe. It is a form of -all things relat
ing to love, and of all things relating to wisdom. All things
relating to love are called affections, and those relating to wisdom
are called perceptions. The latter derived from the former and
thereby united with them constitute one form, in which are con
tained innumerable things in such an order, series, and coherence,
that thej' may be called a one ; and they may be called a one
also for this reason, because nothing can be taken away from it,
or added to it, but the quality of the form is changed. What is
the human soul but such a form ? are not all things relating to
love and all things relating to wisdom essentials of that form ?
and are not these things appertaining to a man in his soul, and
by derivation from the soul in his head and body ? You are
called spirits and angels ; and in the world yon believed that
spirits and angels are like mere wind or ether, and thus mere
mind and animation ; and now you see clearly that you are truly,
really, and actually men, who, during your abode in the world,
lived and thought in a material body, and knew that a material
body does not live and think, but a spiritual substance in that
body ; and this substance you called the soul, whose form you
then were 'gnorant of, but now have seen and continue to see.
You all aiv ,ouls, of whose immortality you have heard, thought,
said, and written so much ; and because you are forms of love
and wisdom from God, you can never die. The soul therefore is
a human form, from which the smallest thing cannot be taken
away, and to which the smallest thing cannot be added ; and it
is the inmost of all the forms of the whole body : and since the
forms which are without receive from the inmost both essence
and form, therefore you are souls, as you appear to yourselves
and to us : in a word, the soul is the very man himself, because
it is the inmost man ; therefore its form is fully and perfectly the
human form : nevertheless it is not life, but the proximate re
ceptacle of life from God, and thereby the habitation of God."
When he had thus spoken, many expressed their approbation ;
but some said, " We will weigh the matter." I immediately
went home, and lo! over the gymnasium, instead of the fore
going meteor, there appeared a bright cloud, without streaks or
rays that seemed to combat with each other, and which, pene
trating through the roof, entered, and illuminated the walls ;
*nd I was informed, that they saw some pieces of writing, and
among others this, '•'¦Jehovah God breathed into the man's
nostrils the soul of lives, and the man became a living soul,"
Gen. ii. 7.
316. The second memorabie relation. Some time ago,
260

AND ITS CHASTE DELIGHTS. 316
as I was walking with my mind (animus) at rest, and in a state
of delightful mental peace, I saw at a distance a grove, in the
midst of which was an avenue leading to a small palace, into
which maidens and youths, husbands and wives were entering.
I also went thither in spirit, and asked the keeper who was
standing at the entrance, whether I also might enter? He
.ooked at me ; upon which I said, " Why do you look at me?"
He replied, " I look at you that I may see whether the delight
of peace, which appears in your face, partakes at all of the
delight of conjugial love. Beyond this avenue there is a little
garden, and in the midst of it a house, where there are two
novitiate conjugial partners, who to-day are visited by their
friends of both sexes, coming to pay their congratulations. I do
not know those whom I admit ; but I was told that I should
know them by their faces : those in whom I saw the delights of
conjugial love, I was to admit, and none else?" All the angels
can see from the faces of others the delights of their hearts ; and
he saw the delight of that love in my face, because I was then
meditating on conjugial love. This meditation beamed forth
from my eyes, and thence entered into the interiors of my face:
he therefore told me that I might enter. The avenue through
which I entered was formed of fruit trees connected together
by their branches, which made on each side a continued espalier.
Through the avenue I entered the little garden, which breathed
a pleasant fragrance from its shrubs and flowers. The shrubs
and flowers were in pairs ; and I was informed that such little
gardens appear about the houses where there are and have been
nuptials, and hence they are dialled nuptial gardens. I after
wards entered the house, where I saw the two conjugial partners
holding each other by the hands, and conversing together from
love truly conjugial ; and as I looked, it was given me to see
from their faces the image of conjugial love, and from their
conversation the vital principle thereof. After I, with the rest
of the company, had paid them my respects, and wished them all
happiness, I went into the nuptial garden, and saw on the right
side of it a company of youths, to whom all who came out of
the house resorted. The reason of their resorting to them was,
because they were conversing respecting conjugial love, and con
versation on this subject attracts to it the minds (animos) of all
by a certain occult power. I then listened to a wise one who
was speaking on the subject ; and the sum of what I heard is as
follows : That the divine providence of the Lord is most par
ticular and thence most universal in respect to marriages in the
heavens : because all the felicities of heaven issue from the
delights of conjugia'. love, like sweet waters from the sweet source
of a fountain ; and that on this account it is provided by the
Lord that conjugial pairs be born, and that these pairs be con
tinually educated for marriage, neither the maiden nor the youth
261

316 CONJUGIAL LOVE
knowing anything of the matter ; and after a stated time, when
they both become marriageable, they meet as by chance, and see
each other ; and that in this case they instantly know, as by a
kind of instinct, that they are pairs, and by a kind of inward
dictate think within themselves, the youth, that she is mine, and
the maiden, that he is mine ; and when this thought has existed
for some time in the mind of each, they deliberately accost each
other, and betroth themselves. It is said, " as by chance," and
" as by instinct," and the meaning is, by the divine providence;
since, while the divine providence is unknown, it has such an
appearance. That conjugial pairs are born and educated to
marriage, while each party is ignorant of it, he proved by the
conjugial likeness visible in the faces of each; also by the inti
mate and eternal union of minds (animorum) and minds (menti
um), which could not possibly exist, as it does in heaven, without
being foreseen and provided by the Lord. When the wise one
had proceeded thus far with his discourse, and had received the
applauses of the company, he further added, that in the minutest
things with man, both male and female, there is a conjugial
principle ; but still the conjugial principle with the male is dif
ferent from what it is with the female ; also that in the male
conjugial principle there is what is conjunctive with the female
conjugial principle, and vice versa, even in the minutest things.
This he confirmed by the marriage of the will and the under
standing in every individual, which two principles act together
upon the minutest things of the mind and of the body; from
which considerations it may be seen, that in every substance,
even the smallest, there is a conjugial principle ; and that this is
evident from the compound substances which are made up of
simple substances ; as that there are two eyes, two ears, two
nostrils, two cheeks, two lips, two arms with hands, two loins,
two feet, and within in man two hemispheres of the brain, two
ventricles of the heart, two lobes of the lungs, two kidneys, two
testicles ; and where there are not two, still they are divided into
two. The reason why there are two is, because the one is of the
will and the other of the understanding, which act wonderfully
in each other to present a one ; wherefore the two eyes make one
sight, the two ears one hearing, the two nostrils one smell, the
two lips one speech, the two hands one labor, the two feet one
pace, the two hemispheres of the brain one habitation of the
mind, the two chambers of the heart one life of the body by the
blood, the two lobes of the lungs one respiration, and so forth ;
but the male andfemale principles, united by love truly conjugial,
constitute one life fully human. While he was saying these
things, there appeared red lightning on the right, and white
lightning on the left ; each was mild, and they entered through
the eyes into the mind, and also enlightened it. After the
lightning it also thundered ; which was a gentle murmur frc m
262

AND ITS CHASTE DELIGHTS. 316, 317
the angelic heaven flowing down and increasing. On hearing
and seeing these things, the wise one said, " These are to remind
me to add the following observations : that of the above pairs,
the right one signifies their good, and the left their truth ; and
that this is from the marriage of good and truth, which is in
scribed on man in general and in every one of his principles ;
and good has reference to the will, and truth to the understand
ing, and both together to a one. Hence, in heaven the right
eye is the good of vision, and the left the truth thereof; also the
right ear is the good of hearing, and the left the truth thereof;
and likewise the right hand is the good of a man's ability, and
the left the truth thereof; and in like manner in the rest of the
above pairs ; and since the right and left have such significations,
therefore the Lord said, ' If thy right eye scandalize thee, pluck
it out ; and if thy right hand scandalize thee, cut it off; whereby
he meant, if good becomes evil, the evil must be cast out. This
is the reason also why he said to his disciples that they should
cast the net on the right side of the ship ; and that when they
did so, they took a great multitude of fishes ; whereby he meant
that they should teach the good of charity, and that thus they
would collect men." When he had said these things, the two
lightnings again appeared, but milder than before ; and then it
was seen, that the lightning on the left derived its whiteness from
the red-shining fire of the lightning on the right; on seeing
which he said, " This is a sign from heaven tending to confirm
what I have said ; because what is firy in heaven is good, and
what is white in heaven is truth ; and its being seen that the
lightning on the left derived its whiteness from the red-shining
fire of the lightning on the right, is a demonstrative sign that
the whiteness of light, or light, is merely the splendor of fire."
On hearing this all went home, inflamed with the good and truth
of gladness, in consequence of the above lightnings, and of the
conversation respecting them.

ON REPEATED MARRIAGES.

317, It may come to be a matter of question, whether
conjugial love, which is that of one man with one wife, after the
death of one of the parties, can be separated, or transferred, oi
superinduced ; also whether repeated marriages have any thing
in common with polygamy, and thereby whether they may be
called successive polygamies ; with several other inquiries which
often add scruples to scruples with men of a reasoning spirit.
In order therefore that those who are curious in such researches,
"and who only grope in the shade respecting these marriages, 263

317, 318 CONJUGIAL LOVE
may see some light, 1 have conceived it would be worth while to
present for their consideration the following articles on the
subject : I. After the death of a married partner, again to con
tract wedlock, depends on the preceding conjugial love. II. It
depends also on the state of marriage, in which the parties had
lived. III. With those who have not been in love truly conjugial
there is no obstacle or hindrance to their again contracting wed
lock. IV. Those who had lived together in love truly conjugial
are unwilling to marry again, except for reasons separate from
conjugial love. V. The state of t/ie marriage of a youth with a
maiden differs from that of a youth with a widow. VI. The state
of the marriage of a widower with a maiden differs also from that
of a widower with a widow. VII. The varieties and diversities of
these marriages as to love and its attributes are innumerable.
VIII. The state of a widow is more grievous than that of a
widower. We proceed to the explanation of each article.
318. I. After the death of a married partner, again
TO contract wedlock, depends on the preceding conjugial
love. Love truly conjugial is like a balance, in which the in
clinations for repeated marriages are weighed : so far as the pre
ceding conjugial love had been genuine, so far the inclination for
another marriage is weak ; but so far^as the preceding love had
not been genuine, so far the inclination to another marriage is
usually strong. The reason of this is obvious ; because conjugial
love is in a similar degree a conjunction of minds, which remains
in the life of the body of the one party after the decease of the
other ; and this holds the inclination as a scale in a balance, and
causes a preponderance according to the appropriation of true
love. But since the approach to this love is seldom made at this
day except for a few paces, therefore the scale of the preponder
ance of the inclination generally rises to a state of equilibrium,
and from thence inclines and tends to the other side, that is, to
marriage. The contrary is the case with those, whose preceding
love in the former marriage has not been truly conjugial, because
in proportion as that love is not genuine, there is in a like degree
a disjunction of minds, which also remains in the life of the
body of the one party after the decease of the other ; and this
enters the will disjoined from that of the other, and causes an
inclination for a new connection ; in favor of which the thought
arising from the inclination of the will induces the hope of a
more united, and thereby a more delightful connection. That
inclinations to repeated marriages arise from the state of the
preceding love, is well known, and is also obvious to reason:
for love truly conjugial is influenced by a fear of loss, and loss is
followed by grief; and this grief and fear reside in the very in
most principles of the mind. Hence, so far as that love prevails,
so far the soul inclines both in will and in thought, that is, in
intention, to be in the subject with and in which it was : from
264

AND TT8 CHASTE DELIGHTS. 318 —320
these considerations it follows, that the mind is kept, balancing
towards another marriage according to the degree of love in
which it was in the former marriage. Hence it is that after
death the same parties are re-united, and mutually love each
other as they did in the world : but as we said above, such love
at this day is rare, and there are few who make the slightest
approach to it ; and those who do not approach it, and still more
those who keep at a distance from it, as they were desirous of
separation in the matrimonial life heretofore passed, so after
death they are desirous of being united to another. But respect
ing both these sorts of persons more will be. said in what follows.
319. II. After the death of a married partner, again
TO CONTRACT WEDLOOK, DEPENDS ALSO ON THE STATE OF MAR
RIAGE IN WHICH THE PARTIES HAD LIVED. By the State of
marriage here we do not mean the state of love treated of in the
foregoing article, because the latter causes an internal inclina
tion to marriage or from it ; but we mean the state of marriage
which causes an external' inclination to it or from it; and this
state with its inclinations, is manifold : as, 1. If there are children
in the house, and a new mother is to be provided for them. 2.
If there is a wish for a further increase of children. 3. If the
house is large and full of servants of both sexes. 4. If. the
calls of business abroad divert the mind from domestic concerns,
and without a new mistress there is reason to fear misery7 and
misfortune. 5. If mutual aids and offices require that married
partners be engaged in various occupations and employments. 6.
Moreover it depends on the temper and disposition of the sepa
rated partner, whether after the first marriage the other partner
can or cannot live alone, or without a consort. 7. The preced
ing marriage also disposes the mind either to be afraid of mar
ried life, or in favor of it. 8. I have been informed that poly
gamical love and the love of the sex, also the lust of deflower
ing and the lust of variety, have induced the minds (anim,os) of
some to desire repeated marriages ; and that the minds of some
have also been induced thereto by a fear of the law and of the
loss of reputation, in case they commit whoredom : besides
several other circumstances which promote external inclinations
to matrimony. 320. III. With those who have not been in love truly
CONJUGIAL, THERE IS NO OBSTACLE OR HINDRANCE TO THEIR
again contracting wedlock. With those who have not been
principled in conjugial love, there is no spiritual or internal, but
only a natural or external bond ; and if an internal bond does
not keep the external in its order and tenor, the latter is but like
a bundle when the bandage is removed, which flows every way
according as it is tossed or driven by the wind. The reason
of this is, because what is natural derives its origin from what is
spiritual, and in its existence is merelv a mass collected from
265

320, 321 CONJUGIAL LOVE.

spiritual principles; wherefore if the natural be separated ficru
the spiritual, which produced and as it were begot it, it is no
longer kept together interiorly, but only exteriorly by the spi
ritual, which encompasses and binds it in general, and does not
tie it and keep it tied together in particular. Hence it is, that
the natural principle separated from the spiritual, in the case of
two married partners, does not cause any conjunction of minds,
and consequently of wills, but only a conjunction of some ex
ternal affections, which are connected with the bodily senses.
The reason why nothing opposes and hinders such persons from
again contracting wedlock, is, because they have not been the
essentials of marriage ; and hence those essentials do not at all
influence them after separation by death : therefore they are
then absolutely at their own disposal, whether they be widowers
or widows, to bind their sensual affections with whomsoever they
please, provided there be no legal impediment. Neither do they
themselves think of marriages in any other than a natural view,
and from a regard to convenience in supplying various necessi
ties and external advantages, which after the death of one of the
parties may again be supplied by another ; and possibly, if their
interior thoughts were viewed, as in the spiritual world, there
would not be found in them any distinction between conjugial
unions and extra-conjugial connections. The reason why it is
allowable for these to contract repeated marriages, is, as above-
mentioned, because merely natural connections are after death of
themselves dissolved and fall asunder ; for by death the external
affections follow the body, and are entombed with it ; those only
remaining which are connected with internal principles. But it
is to be observed, that marriages interiorly conjunctive can
scarcely be entered into in the world, because elections of in
ternal likenesses cannot there be provided by the Lord as in the
heavens ; for they are limited in many ways, as to equals in rank
and condition, within the countiy, city, and village where they
live; and in the world for the most part married partners are
held together merely by externals, and thus not by internals ,
which internals do not shew themselves till some time after mar
riage, and are only known when they influence the externals.
321. IV. Those who had lived together m love truly
CONJUGIAL ARE UNWILLING TO MARRY AGAIN, EXCEPT FOE REA
SONS separate from conjugial love. The reasons why those
who had lived in love truly conjugial, after the death of their
married partners are unwilling to marry again, are as follow, 1.
Because they were united as to their souls, and thence as to
their minds ; and this union, being spiritual, is an actual junc
tion of the soul and mind of one of the parties to those of the
other, which cannot possibly be dissolved ; that such is the
nature of spiritual conjunction, has been constantly shewn
above. 2. Because they were also united as to their bodies by
266

AND ITS CHASTE DELIGHTS. 321, 322
the receptions of the propagation of the soul of the husband by
the wife, and thus by the insertion of his life into hers, whereby
a maiden becomes a wife ; and on the other hand by the reception
of the conjugial love of the wife by the husband, which disposes
the interiors of his mind, and at the same time the interiors and
exteriors of his body, into a state receptible of love and percep
tible of wisdom, which makes him from a youth become a hus
band ; see above, n. 198. 3. Because a sphere of love from the
wife, and a sphere of understanding from the man, is continually
flowing forth, and because it perfects conjunctions, and encom
passes them with its pleasant influence, and unites them ; see
also above, n. 223. 4. Because married partners thus united
think of, and desire what is eternal, and, because on this idea
their eternal happiness is founded ; see n. 216. 5. From these
several considerations it is, that they are no longer two, but one
man, that is, one flesh. 6. That such a union cannot be de
stroyed by the death of one of the parties, is manifest to the sight
of a spirit. 7. To the above considerations shall be added this
new information, that two such conjugial partners, after tho
death of one, are still not separated ; since the spirit of the
deceased dwells continually with that of the survivor, and this
even to the death of the latter, when they again meet and are
reunited, and love each other more tenderly than before, because
they are then in the spiritual world. Hence flows this unde
niable consequence, that those who had lived in love truly con
jugial, are unwilling to marry again. But if they afterwards
contract something like marriage, it is for reasons separate from
conjugial love, which are all external ; as in case there are young
children in the house, and the care of them requires attention ;
if the house is large and full of servants of both sexes ; if the
calls of business abroad divert the mind from domestic concerns ;
if mutual aids and offices are necessary ; with other cases of a
like nature.
322. V. The state of the marriage of a youth with
A MAIDEN DIFFERS FROM THAT OF A YOUTH WITH A WIDOW. By
states of marriage we mean the states of the life of each party
the husband and the wife, after the nuptials, thus in the mar
riage, as to the quality of the intercourse at that time, whether
it be internal, that is of souls and minds, which is intercourse in
the principle idea, or whether it be only external, that is of
minds (animorum), of the senses, and of the body. The state of
marriage of a youth with a maiden is essentially itself initiatory to
genuine marriage ; for between these conjugial love can proceed
in its just order, which is from its first heat to its first torch,
and afterwards from its first seed with the youth-husband, and
from its first flower with the maiden-wife, and thus generate,
grow, and fructify, and introduce itself into those successive
states with both parties mutually ; but if otherwise, the youth oi
¦Ml

322 — 324 conjugial love
the maiden was not really such, but only in external form. Bu>
between a youth and a widow there is not such an initiation to
marriage from first principles, nor a like progression in marriage,
since a widow is more at her own disposal, and under her own
jurisdiction, than a maiden; wherefore a youth addresses himself
differently to his wife if she were a widow, from what he does if
she were a maiden. But herein there is much variety and diver
sity ; therefore the subject is here mentioned only in a general
way. 323. VI. The state of the marriage of a widower with
A MAIDEN DIFFERS ALSO FROM THAT OF A WTDOWER WITH A
widow. For a widower has already been initiated into married
life which a maiden has to be ; and yet conjugial love perceives
and is sensible of its pleasantness and delight in mutual initia
tion ; a youth-husband and a maiden-wife perceive and are sen
sible of things ever new in whatever occurs, whereby they are in
a kind of continual initiation and consequent amiable progression.
The case is otherwise in the state of the marriage of a widower
with a maiden : the maiden-wife has an internal inclination, where
as with theman that inclination has passed away ; but herein there
is much variety and diversity : the case is similar in a marriage
between a widower and a widow ; however, except this general
notion, it is not allowable to add anything specifically.
324. VII. The varieties and diversities of these mar
riages AS TO LOVE AND ITS ATTRIBUTES ARE INNUMERABLE.
There is an infinite variety of all things, and also an infinite
diversity. By varieties we here mean the varieties between those
things which are of one genus or species, also between the genera
and species ; but by diversities we here mean the diversities be
tween those things which are opposite. Our idea of the dis
tinction of varieties and diversities may be illustrated as follows:
The angelic heaven, which is connected as a one, in an infinite
variety, no one there being absolutely like another, either as to
souls aud minds, or as to affections, perceptions, and consequent
thoughts, or as to inclinations and consequent intentions, or as
to tone of voice, face, body, gesture, and gait, and several other
particulars, and yet, notwithstanding there are myriads of my
riads, they have been and are arranged by the Lord into one
form, in which there is full unanimity and concord ; and this
could not possibly be, unless they were all, with their innu
merable varieties, universallyand individually under the guidance
of one: these are what we here mean by varieties. But by
diversities we mean the opposites of those varieties, which exist
in hell ; for the inhabitants there are diametri {ally opposite
to those in heaven ; and hell, which consists of such, is kept
together as a one by varieties in themselves altogether contrary
to the varieties in heaven, thus by perpetual diversities. From
these considerations it is evident what is perceived by infinite
20S

AND ITS CHASTE DELIGHTS. 324  326
variety and infinite diversity. The case is the same in marriages,
namely, that there are infinite varieties with those who are in
conjugial love, and infinite varieties with those who are in adul
terous love ; and hence, that there are infinite diversities between
the latter and the former. From these premises it follows, that
the varieties and diversities in marriages of every genus and
species, whether of a youth with a maiden, or of a youth with a
widow, or of a widower with a maiden, or of a widower with a
widow exceed all number: who can divide infinity into numbers?
325. VIII. The state of a widow is more grievoub than
that of a widower. The reasons for this are both external
and internal ; the external are such as all can comprehend ; as,
1. That a widow cannot provide for herself and her family the
necessaries of life, nor dispose of them when acquired, as a man
can, and as she previously did by and with her husband. 2.
That neither can she defend herself and her family as is expe
dient; for, while she was a wife, her husband was her defence,
and as it were her arm ; and while she herself was her owi
[defence and arm], she still trusted to her husband. 3. That of
herself she is deficient of counsel in such things as relate to
interior wisdom and the prudence thence derived. 4. That a
widow is without the reception of love, in which as a woman she
is principled; thus she is in a state contrary to that which wa3
innate and induced by marriage. These external reasons, which
are natural, have their origin from internal reasons also, which
are spiritual, like all other things in the world and in the body ;
respecting which see above, n. 220. Those external natural rea
sons are perceived from the internal spiritual reasons which pro
ceed from the marriage of good and truth, and principally from
the following: that good cannot provide or arrange anything but
by truth; that neither can good defend itself but by truth; con
sequently that truth is the defence and as it were the arm of
good ; that good without truth is deficient of counsel, because
it has counsel, wisdom, and prudence by means of truth. Now
since by creation the husband is truth, and the wife the good
thereof; or, what is the same thing, since by creation the hus
band is understanding, and the wife the love thereof, it is evi
dent that the external or natural reasons, which aggravate the
widowhood of a woman, have their origin from internal or spiri
tual reasons. These spiritual reasons, together with natural, are
meant by what is said of widows in several passages in the Word;
as may be seen in the Apocalypse Revealed, n. 764.
• *******
326. To the above I shall add two memorable relations.
First. After the problem concerning the soul had been discussed
and solved iu the gymnasium, I saw them coming out in order :
first came the chief teacher, then the eiders, in the midst of
whom were the five youths who had given the answers, and aftea
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326 conjugial love
these the rest. When they were come out they went apart tc
the er.virons of the house, where there were piazzas surrounded
by shrubs ; and being assembled, they divided themselves intc
small companies, which were so many groups of youths conver-
ing together on subjects of wisdom, in each of which was one of
the wise persons from the orchestra. As I saw these from
my apartment, I became in the spirit, and in that state I went
out to them, and approached the chief teacher, who had lately
proposed the problem concerning the soul. On seeing me, he
said, " Who are you ? I was surprised as I saw you approaching
in the way, that at one instant you came into my sight, and the
next instant went out of it ; or that at one time I saw you, and
suddenly I did not see you : assuredly you are not in the same
state of life that we are." To this I replied, smiling, " I am
neither a player nor a vertumnus ; but I am alternate, at one
time in your light, and at another in your shade ; thus both a
foreigner and a native." Hereupon the chief teacher looked at
me, and said, " You speak things strange and wonderful : tell
me who you are." I said, " I am in the world in which you
have been, and from which you have departed, and which is
called the natural world ; and I am also in the world into which
you have come, and in which you are, which is called the
spiritual world. Hence I am in a natural state, and at the same
time in a spiritual state ; in a natural state with men of the earth
and in a spiritual state with you ; and when I am in the natural
state, you do not see me, but when I am in the spiritual state,
you do ; that such should be my condition, has been granted me
by the Lord. It is known to you, illustrious sir, that a man
of the natural world does not see a man of the spiritual world,
Dor vice versa ; therefore when I let my spirit into the body, you
did not see me ; but when I let it out of the body, you did see
me. You have been teaching in the gymnasium, that you are
souls, and that souls see souls, because they are human forms ;
and you know, that when you were in the natural world, you did
not see yourself or your souls in your bodies ; and this is a
consequence of the difference between what is spiritual and what
is natural." When he heard of the difference between what is
spiritual and what is natural, he said, "What do you mean by that
difference ? is it not like the difference between what is more 01
less pure ? for what is spiritual but that which is natural in a
higher state of purity ? I replied, " The difference is of anothei
kind ; it is like that between prior and posterior, which bear no
determinate proportion to each other : for the prior is iu the
posterior as the cause is in the effect ; and the posterior is derived
from the prior as the effect from its cause : hence, the one does
not appear to the other." To this the chief teacher replied, " I
have meditated and ruminated upon this difference, but Leretofore
in vain ; I wish I could perceive it." I said, ' You atia\l not
270

AND ITS CHA8TE DELIGHTS. 326
only perceive the difference between what is spiritual and what is
natural, but shall also see it." I then proceeded as follows : " You
yourself are in a spiritual state with your associate spirits, but in
a natural state with me ; for you converse with your associates
in the spiritual language, which is common to every spirit
and angel, but with me in my mother tongue ; for every
spirit and angel, when conversing with a man, speaks his
peculiar language ; thus French with a Frenchman, English
with an Englishman, Greek with a Greek, Arabic with an
Arabian, and so forth. That yon may know therefore the differ
ence between what is spiritual and what is natural in respect to
languages, make this experiment ; withdraw to your associates,
and say something there : then retain the expressions, and return
with them in your memory, and utter them before me." He
did so, and returned to me with those expressions in his mouth,
and uttered them ; and they were altogether strange and foreign,
such as do not occur in any language of the natural world. By
this experiment several times repeated, it was made very evident
that all the spiritual world have the spiritual language, which
has in it nothing that is common to any natural language, and
that every man comes of himself into the use of that language
after his decease. At the same time also he experienced, that
the sound of the spiritual language differs so far from the sound
of natural language, that a spiritual sound, though loud, could
not at all be heard by a natural man, nor a natural sound by a
spirit. Afterwards I requested the chief teacher and the by
standers to withdraw to their associates, and write some sentence
or other on a piece of paper, and then return with it to me, and
read it. They did so, and returned with the paper in their hand ;
but when they read it, they could not understand any part of it,
as the writing consisted only of some lettters of the alphabet,
with turns over them, each of which was significative of some
particular sense and meaning : because each letter of the alphabet
is thus significative, it is evident why the Lord is called Alpha
and Omega. On tlieir repeatedly withdrawing, and writing in
the same manner, and returning to me, they found that their
writing involved and comprehended innumerable things which no
natural writing could possibly express ; and they were given to
understand, that this was in consequence of the spiritual man's
thoughts being incomprehensible and ineffable to the natural man,
and such as cannot flow and be brought into any other writing or
language. Then as some present were unwilling to comprehend
that spiritual thought so far exceeds natural thought, as to be
respectively ineffable, I said to them, " Make the experiment ;
withdraw into your spiritual society, and think on some subject,
and retain your thoughts, and return, and express them before
me." They did so; but when they wanted to express the
subject thought of, they were unable ; for they did not find
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326 — 328 conjugial love
any idea of natural thought adequate to any idea of spiritual
thought, consequently no words expressive of it ; for ideas of
thought are constituent of the words of language. This experi
ment they repeated again and again ; whereby they were con
vinced that spiritual ideas are supernatural, inexpressible, ineffa
ble, and incomprehensible to the natural man ; and on account
of this their super-eminence, they said, that spiritual ideas, or
thoughts, as compared with natural, were ideas of ideas, and
thoughts of thoughts ; and that therefore they were expressive
of qualities of qualities, and affections of affections ; consequently
that spiritual thoughts were the beginnings and origins of natural
thoughts: hence also it was made evident that spiritual wisdom
was the wisdom of wisdom, consequently that it was impercep
tible to any wise man in the natural world. It was then told
them from the third heaven, that there is a wisdom still interior
and superior, which is called celestial, bearing a proportion to
spiritual wisdom like that which spiritual wisdom bears to natural,
and that these descend by an orderly influx according to the
heavens from the divine wisdom of the Lord, which is infinite.
327. After this I said to the by-standers, " You have seen
from these three experimental proofs what is the difference be
tween spiritual and natural, and also the reason why the natural
man does not appear to the spiritual, nor the spiritual to the
natural, although they are consociated as to affections and
thoughts, and thence as to presence. Hence it is that, as I
approached, at one time you, Sir, (addressing the chief teacher),
3aw me, and at another you did not." After this, a voice was
heard from the superior heaven to the chief teacher, saying,
" Come up hither ;" and he went up : and on his return, he said,
that the angels, as well as himself, did not before know the
differences between spiritual and natural, because there had
never before been an opportunity of comparing them together,
by any person's existing at the same time in both worlds ; and
without such comparison and reference those differences were
not ascertainable.
328. After this we retired, and conversing again on this sub
ject, I said, "Those differences originate solely in this circum
stance of your existence in the spiritual world, that you are in
substantials and not in materials : and substantials are the begin
ning of materials. You are in principles and thereby in sin
gulars ; but we are in principiates and composites ; you are in
particulars, but we are in generals ; and as generals cannot enter
into particulars, so neither can natural things, which are material,
enter into spiritual things which are substantial, anyr more than
a ship's cable can enter into, or be drawn though, the eye of a
fine needle ; or than a nerve can enter or be let into one of the
fibres of which it is composed, or a fibre into one of the fibrils
of which it is composed : this also is known in the world : there
272

and rrs chaste delights. 328, 329
fore herein the learned are agreed, that there is no such thing as
an influx of what is natural into what is spiritual, but of what is
spiritual into what is natural. This now is the reason why the
natural man cannot conceive that which the spiritual man con
ceives, nor consequently express such conceptions; wherefore
Paul calls what he heard from the third heaven ineffable. More
over, to think spiritually is to think abstractedly from space and
tim3, and to think naturally is to think in conjunction with space
and time ; for in every idea of natural thought there is some
thing derived from space and time, which is not the case with
any spiritual idea ; because the spiritual world is not in space
and time, like the natural world, but in the appearances of space
and time. In this respect also spiritual thoughts and perceptions
differ from natural ; therefore you can think of the essence and
omnipresence of God from eternity, that is, of God before the
creation of the world, since you think of the essence of God
from eternity abstracted from time, and of his omnipresence
abstracted from space, and thus comprehend such things as
transcend the ideas of the natural man." I then related to
them, how I once thought of the essence and omnipresence of
God from eternity, that is of God before the creation of the
world ; and that because I could not yet remove spaces and
times from the ideas of my thought, I was brought into anxiety ;
for the idea of nature entered instead of God : but it was said
to me, " Remove the ideas of space and time, and you will see."
I did so and then I saw ; and from that time I was enabled to
think of God from eternity, and not of nature from eternity ;
because God is in all time without time, and in all space without
space, whereas nature in all time is in time, and in all space in
space; and nature with her time and space, must of necessity
have a beginning and a birth, but not God who is without time,
and space ; therefore nature is from God, not from eternity, but
in time, that is, together with her time and space.
329. After the chief teacher and the rest of the assembly
had left me, some boys who were also engaged in the gymnasiau
exercise, followed me home, and stood near me for a little while
as I was writing: and lo! at that instant they saw a moth
running upon my paper, and asked in surprise what was the
name of that nimble little creature ? I said, "It is called a moth ;
and I will tell you some wonderful things respecting it. This
little animal contains in itself as many members and viscera as
there are in a camel, such as brains, hearts, pulmonary pipes,
organs of sense, motion, and generation, a stomach, intestines,
and several others ; and each of these organs consists of fibres,
nerves, blood-vessels, muscles, tendons, membranes ; and each
of these of still purer parts, which escape the observation of the
keenest eye." They then said that this little animal appeared
to them just like a simple substance ; upon which I said, " There
18 273

329, 330 conjugial love
are nevertheless innumerable things within it I mention these
things that you may know, that the case is similar in regard to
every object which appears before you as one, simple and least,
as well in your, actions as in your affections and thoughts. I can
assure you that every grain of thought, that every drop of your
affection, is divisible adinfim'tum: and that in proportion as your
ideas are divisible, so you are wise. Know then, that every thing
divided is more and more multiple, and not more and more
simple ; because what is continually divided approaches nearer
and nearer to the infinite, in which all things are infinitely. What
I am now observing to you is new and heretofore unheard of."
When I concluded, the boys took their leave of me, and
went to the chief teacher, and intreated him to take an opportu
nity to propose in the gymnasium somewhat new and unheard of
as a problem. He inquired, "What?" they said, "That every
thing divided is more and more multiple, and not more and
more simple ; because it approaches nearer and nearer to the
infinite, in which all things are infinitely :" and he pledged him
self to propose it, and said, " I see this, because I have per
ceived that one natural idea contains innumerable spiritual ideas;
yea, that one spiritual idea contains innumerable celestial ideas.
Herein is grounded the difference between the celestial wisdom
of the angels of the third heaven, and the spiritual wisdom of
the angels of the second heaven, and also the natural wisdom
of the angels of the last heaven and likewise of men."
330. Ihe second memorable relation. I once heard a
pleasant discussion between some men respecting the female sex,
whether it be possible for a woman to love her husband, who
constantly loves her own beauty, that is, who loves herself from
her form. They agreed among themselves first, that women
have two-fold beauty ; one natural, which is that of the face
and body, and the other spiritual which is that of the love and
manners ; they agreed also, that these two kinds of beauty are
often divided in the natural world, and are always united in the
spiritual world ; for in the latter world beauty is the form of
the love and manners ; therefore after death it frequently
happens that deformed women become beauties, and beautiful
women become deformities. While the men were discussing
this point, there came some wives, and said, " Admit of our
presence ; because what you are discussing, you have learned by
science, but we are taught it by experience ; and you likewise
know so little of the love of wives, that it scarcely amounts to
any knowledge. Do you know that the prudence of the wives'
wisdom consists in hiding their love from their husbands in the
inmost recess of their bosoms, or in the midst of their hearts?"
The discussion then proceeded ; and the first conclusion made
by the men was, That every woman is willing to appear beau
tiful as to face and manners, because she is born an affection of
274

AND ITS CHASTE DELIGHTS. 330, 331
love, and the form of this affection is beauty ; therefore a
woman that is not desirous to be beautiful, is not desirous to
love and to be loved, and consequently is not truly a woman.
Hereupon the wives observed, "The beauty of a woman resides
in soft tenderness, and consequently in exquisite sensibility;
hence comes the woman's love for the man, and the man's for
the woman. This possibly you do not understand." The
second conclusion of the men was, That a woman before
marriage is desirous to be beautiful for the men, but after mar
riage, if she be chaste, for one man only, and not for the men.
Hereupon the wives observed, " When the husband has sipped
the natural beauty of the wife, he sees it no longer, but sees
her spiritual beauty ; and from this he re-loves, and recalls the
natural beauty, but under another aspect." The third con
clusion of their discussion was, That if a woman after mar
riage is desirous to appear beautiful in like manner as before
marriage, she loves the men, and not a man : because a woman
loving herself from her beauty is continually desirous that her
beauty should be sipped ; and as this no longer appears to her
husband, as you observed, she is desirous that it may be sipped
by the men to whom it appears. It is evident that such a one
has a love of the sex, and not a love of one of the sex. Here
upon the wives were silent ; yet they murmured, " What woman
is so void of vanity, as not to desire to seem beautiful to the
men also, at the same time that she seems beautiful to one man
only ?" These things were heard by some wives from heaven,
who were beautiful, because they were heavenly affections. They
confirmed the conclusions of the men ; but they added, " Let
them only love their beauty and its ornaments for the sake of
tlieir husbands, and from them.
331. Those three wives being indignant that the three con
clusions of the men were confirmed by the wives from heaven,
said to the men, " You have inquired whether a woman that
loves herself from her beauty, loves her husband ; we in our
turn will therefore inquire whether a man who loves himself
from his intelligence, can love his wife. Be present and hear."
This was their first conclusion; No wife loves her husband
on account of his face, but on account of his intelligence in his
business and manners: know therefore, that a wife unites herself
with a man's intelligence and thereby with the man: there
fore if a man loves himself on account of his intelligence, he
withdraws it from the wife into himself, whence comes disunion
and not union : moreover to love his own intelligence is to be
wise from himself, and this is to be insane ; therefore it is to
love his own insanity. Hereupon the men observed, " Possibly
the wife unites herself with the man's strength or ability." At
this the wives smiled, saying, " There is no deficiency of ability
while the man loves the wife from intelligence ; but there is if
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331, 332 CONJUGIAL LOVE
he loves her from insanity. Intelligence consists in loving the
wife only: and in this love there is no deficiency of ability ; but
insanity consists in not loving the wife but the sex, and in this
love there is a deficiency of ability. You comprehend this."
The second conclusion was ; We women are born into the love
of the men's intelligence ; therefore if the men love their own
intelligence, it cannot be united with its genuine love, which
belongs to the wife ; and if the man's intelligence is not united
with its genuine love, which belongs to the wife, it becomes
insanity grounded in haughtiness, and conjugial love becomes
cold. What woman in such case can unite her love to what is
cold ; and what man can unite the insanity of his haughtiness
to the love of intelligence? But the men said, "Whence has
a man honor from his wife but by her magnifying his intel
ligence?" The wives replied, " From love, because love honors;
and honor cannot be separated from love, but love may be from
honor. Afterwards they came to this third conclusion; You
seemed as if you loved your wives ; and you do not see that you
are loved by them, and thus that yon re-love; and that your
intelligence is a receptacle : if therefore you love your intel
ligence in yourselves, it becomes the receptacle of your love ;
and the love of proprium (or self-hood), since it cannot endure
an equal, never becomes conjugial love; but so long as it pre
vails, so long it remains adulterous. Hereupon the men were
silent; nevertheless they murmured, "What is conjugial love?"
Some husbands in heaven heard what passed, and confirmed
thence the three conclusions of the wives.

ON POLYGAMY.

332. The reason why polygamical marriages are absolutely
condemned by the Christian world cannot be clearly seen by any
one, whatever powers of acute and ingenious investigation he
may possess, unless he be previously instructed, that there
exists a love truly conjugial ; that this love can only
exist between two ; nor between two, except from the
Lord alone ; and that into this love is inserted heaven
with all its felicities. Unless these knowledges precede, and
as it were lay the first stone, it is in vain for the mind to desire
to draw from the understanding any reasons for the condem
nation of polygamy by the Christian world, which should be
satisfactory, and on which it may firmly stand, as a house upon
its stone or foundation. It is well known, that the institution
of monogamical marriage is founded on the Word of the Lord,
276

AND ITS CHASTE DELIGHTS. S32
" That whosoever putteth away his wife, except on account of
whoredom, and marrieth another, committeth adultery ; and that
from the beginning, or from the first establishment of marriages,
it was [ordained], that two should become one flesh ; and that
man should not separate what God hath joined together," Matt.
rix. 3 — 12. But although the Lord spake these words from
the divine law inscribed on marriages, still if the understanding
cannot support that law by some reason of its own, it may so
warp it by the turnings and windings to which it is accustomed,
and by sinister interpretations, as to render its principle ob
scure and ambiguous, and at length affirmative negative ; —
affirmative, because it is also grounded in the civil law ; and ne
gative, because it is not grounded in a rational view of those
words. Into this principle the human mind will fall, unless it
be previously instructed respecting the above-mentioned know
ledges, which may be serviceable to the understanding as intro
ductory to its reasons : these knowledges are, that there exists a
love truly conjugial ; that this love can only possibly exist be
tween two ; nor between two, except from the Lord alone ; and
that into this love is inserted heaven with all its felicities. But
these, and several other particulars respecting the condemnation
of polygamy by the Christian world, we will demonstrate in the
following order : I. Love truly conjugial can only exist with one
wife, consequently neither can friendship, confidence, ability truly
conjugial, and such conjunction of minds that two may be one
flesh. II. Thus celestial blessednesses, spiritual satisfactions, and
natural delights, which from the beginning were provided for
those who are in love truly conjugial, can only exist with one
wife. III. All those things can only exist from the Lord alone ;
and they do not exist with any but those who come to him alone,
and at the same time live according to his commandments. IV.
Consequently, love truly conjugial, with its felicities, can only
exist with those who are of the Christian church. V. Therefore
a Christian is not allowed to marry more than one wife. VI. If
a Christian marries several wives, he commits not only natural
but also spiritual adultery. VH. The Israelitish nation was per
mitted to marry several wives, because they had not the Christian
church, and consequently love truly conjugial could not exist with
them. VIII. At this day the Mahometans are permitted to
marry several wives, because they do not acknowledge the Lord
Jesus Christ to be one with Jehovah the Father, and thereby to be
the God of heaven and earth ; and hence they cannot receive love
truly conjugial. IX. The Mahometan heaven is out of the Chris-
Han heaven and is divided into two heavens, the inferior and the
superior ; and only those are elevated into their superior heaven
who renounce concubines and live with one wife, and acknow
ledge our Lord as equal to God the Father, to whom is given do
minion over heaven and earth. X. Polygamy is lasciviousness. 277

332, 333 conjugial love
XI. Conjugial chastity, purity, and sanctity, cannot exist with
polygamists. XII. Polygamists, so long as they remain such,
cannot become spiritual. ¦ XIII. Polygamy is not sin with those
who live in it from a religious notion. XIV. That polygamy is
not sin with those who are in ignorance respecting the Lord.
XV. That of these, although polygamists, such are saved as ac
knowledge God, and from a religious notion Hoe according to the
civil laws of justice. XVI. But none either of the latter or of
the former can be associated with the angels in the Christian
heavens. We proceed to an explanation of each article.
333. I. Love truly conjugial can only exist with one
WIFE, CONSEQUENTLY NEITHER CAN FRIENDSHIP, CONFIDENCE,
ABILITY TRULY CONJUGIAL, AND SUCH A CONJUNCTION OF MINDS
that two may be one flesh. That love truly conjugial is at
this day so rare as to be generally unknown, is a subject which
has been occasionally inquired into above ; that nevertheless
such love actually exists, was demonstrated in its proper chapter,
and occasionally in following chapters. But apart from such
demonstration, who does not know that there is such a love,
which, for excellency and satisfaction, is paramount to all other
loves, so that all other loves in respect to it are of little account ?
That it exceeds self-love, the love of the world, and even the love
of life, experience testifies in a variety of cases. Have there not
been, and are there not still, instances of men, who for a woman,
the dear and desired object of their wishes, prostrate themselves
on their knees, adore her as a goddess, and submit themselves as
the vilest slaves to her will and pleasure? a plain proof that this
love exceeds the love of self. Have there not been, and are there
not still instances of men, who for such a woman, make light of
wealth, yea of treasures presented in prospect, and are also pro
digal of those which they possess ? a plain proof that this love
exceeds the love of the world. Have there not been, and are
there not still, instances of men who for such a woman, account
life itself as worthless, and desire to die rather than be disap
pointed in their wishes, as is evidenced by the many fatal com
bats between rival lovers on such occasions ? a plain proof that
this love exceeds the love of life. Lastly, have there not been,
and are there not still, instances of men, who for such a woman,
have gone raving mad in consequence of being denied a place in
her favor 1 From such a commencement of this love in several
cases, who cannot rationally conclude, that, from its essence, it
holds supreme dominion over every other love ; and that the
man's soul in such case is in it, and promises itself eternal
blessedness with the dear and desired object of its wishes?
And who can discover, let him make what inquiry he pleases,
any other cause of this than that he has devoted his soul and
heart to one woman ? for if the lover, while he is in that state,
had the offer made him of choosing out of the whole sex the wor
278

AND ITS CHASTE DELIGHTS. 333 — 33S
thiest, the richest, and the most beautiful, would he not despise
the offer, and adhere to her whom he had already chosen, his
heart being riveted to her alone ?" These observations are made
in order that you may acknowledge, that conjugial love of such
super-eminence exists, while one of the sex alone is loved. What
anderstanding which with quick discernment attends to a chain
of connected reasonings, cannot hence conclude, that if a lover
from his inmost soul constantly persisted in love to that one, he
would attain those eternal blessednesses which he promised him
self before consent, and promises in consent ? That he also does
attain them if he comes to the Lord, and from him lives a life of
true religion, was shewn above. Who but the Lord enters the
life of man from a superior principle, and implants therein in
ternal celestial joys, and transfers them to the derivative prin
ciples which follow in order ; and the more so, while at the
same time he also bestows an enduring strength or ability ? It
is no proof that such love does not exist, or cannot exist, to
urge that it is not experienced in one's self, and in this or thf,t
person. 334. Since love truly conjugial unites the souls and hearts of
two persons, therefore also it is united with friendship, and by
friendship with confidence, and makes each conjugial, and so
exalts them above other friendships and confidences, that as that
love is the chief love, so also that friendship and that confidence
are the chief: that this is the case also with ability, is plain from
several reasons, some of which are discovered in the second
memorable relation that follows this chapter ; and from this
ability follows the endurance of that love. That by love truly
conjugial two consorts become one flesh, was shewn in a separate
chapter, from n. 156 — 183.
335. II. Thus celestial blessedness, spiritual satis
factions, AND NATURAL DELIGHTS, WHICH FROM THE BEGINNING
WERE PROVIDED FOR THOSE WHO ARE TN LOVE TRULY CONJUGIAL,
can only exist with one wife. They are called celestial
blessednesses, spiritual satisfactions, and natural delights, be
cause the human mind is distinguished into three regions, of
which the highest is called celestial, the second spiritual, and
the third natural; and those three regions, with such as are
principled in love truly conjugial, are open, and influx follows in
order according to the openings. And as the pleasantnesses of
that love are most eminent in the highest regions, they are per-
cei ved as blessednesses, and as in the middle region they are less
eminent, they are perceived as satisfactions, and lastly, in the
lowest region, as delights : that there are such blessednesses,
satisfactions, and delights, and that they are perceived and felt,
appears from the memorable relations in which they are
described. The reason why all those happinesses were from the
beginning provided for those who are principled in love truly
279

335-337 conjugial love
conjugial, is, because there is an infinity of all blessednesses in
the Lord, and he is divine love; and it is the essence of love tc
desire to communicate all its goods to another whom it loves ;
therefore together with man he created that love, and inserted
in it the faculty of receiving and perceiving those blessednesses.
Who is of so dull and doting an apprehension as not to be able
to see, that there is some particular love into which the Lord has
collected all possible blessings, satisfactions, and delights ?
336. HI. All those things can only exist from the
Lord alone ; and they do not exist with any but those
who come to him alone, and live according to his com
MANDMENTS. This has been proved above in many places ; to
which proofs it may be expedient to add, that all those blessings,
satisfactions, and delights can only be given by the Lord, and
therefore no other is to be approached. What other can be
approached, when by him all things were made which are made,
John i. 3 ; when he is the God of heaven and earth, Matt, xxviii.
18 : when no appearance of God the father was ever seen, or his
voice heard, except through him, John i. 18; chap. v. 37 ; chap.
xiv. 6 — 11 ? From these and very many other passages in the
Word, it is evident that the marriage of love and wisdom, or of
good and truth, from which alone all marriages derive their
origin, proceeds from him alone. Hence it follows, that the
above love with its felicities exists with none but those who come
to him; and the reason why it exists with those who live accord
ing to his commandments, is, because he is conjoined with them
by love, John xiv. 21 — 24.
337. IV. Consequently, love truly conjugial with its
FELICITIES CAN ONLY EXIST WITH THOSE WHO ARE OF THE
Christian church. The reason why conjugial love, such as
was described in its proper chapter, n. 57 — 73, and in the
following chapters, thus such as as it is in its essence, exists only
with those who are of the Christian church, is, because that
love is from the Lord alone, and the Lord is not so known else
where as that he can be approached as God ; also because that
ove is according to the state of the church with every one, n.
130, and the genuine state of the church is from no other source
than from the Lord, and thus is with none but those who receive
it from him. That these two principles are the beginnings, intro
ductions, and establishments of that love, has been already con
firmed by such abundance of evident and conclusive reasons, that
it is altogether needless to say any thing more on the subject.
The reason why conjugial love is nevertheless rare in the Chris
tian world, n. 58 — 59, is, because few in that world approach the
Lord, and among those there are some who indeed believe the
church, but do not live accordingly ; besides other circumstances
which are unfolded in the Apocalypse Revealed, where the
present state of the Christian church is fully described. But
280

and its chaste delights. 337- -339
nevertheless it is an established truth, that love truly conjugial
can only exist with those who are «f the Christian church ; there
fore also from this ground polygamy is in that church altogether
rejected and condemned : that this also is of the divine provi
dence of the Lord, appears very manifest to those who think
justly concerning providence. .
338. V. Therefore a Christian is not allowed to
marry more than one wife. This follows as a conclusion
from the confirmation of the preceding articles ; to which this is
to be added, that the genuine conjugial principle is more deeply
inserted into the minds of Christians, than of the Gentiles who
have embraced polygamy ; and that hence the minds of Chris
tians are more susceptible of that love than the minds of poly
gamists ; for that conjugial principle is inserted in the interiors
of the minds of Christians, because they acknowledge the Lord
and his divine principle, and in the exteriors of their minds by
civil laws.
339. VI. If a Christian marries several wives, he
COMMITS NOT ONLY NATURAL BUT ALSO SPIRITUAL ADULTERY.
That a Christian who marries several wives, commits natural
adultery, is agreeable to the Lord's words, " That it is not law
ful to put away a wife, because from the beginning they were
created to be one flesh ; and that he who putteth away a wife
without just cause, and marrieth another, committeth adultery."
Matt. xix. 3 — 12 ; thus still more does he commit adultery who
does not put away his wife, but, while retaining her, connects
himself with another. This law enacted by the Lord respecting
marriages, has its internal ground in spiritual marriage ; for
whatever the Lord spoke was in itself spiritual ; which is meant
by this declaration, " The words that I speak unto you are spirit
and are life?' John vi. 63. The spiritual [sense] contained
therein is this, that by polygamical marriage in the Christian
world, the marriage of the Lord and the Church is profaned ; in
like manner the marriage of good and truth ; and still more the
Wcrd, and with the Word the church ; and the profanation of
those things is spiritual adultery. That the profanation of the
good and truth of the church derived from the Word corresponds
to adultery, and hence is spiritual adultery ; and that the falsifi
cation of good and truth has a like correspondence, but in a less
degree, may be seen confirmed in the Apocalypse Revealed, n.
134. The reason why by polygamical marriages among Chris
tians the marriage of the Lord and the church is profaned, is,
because there is a correspondence between that divine marriage
and the marriages of Christians ; concerning which, see above,
n. 83 — 102 ; which correspondence entirely perishes, if one wife
is joined to another ; and when it perishes, the married man ia
no longer a Christian The reason why by polygamical marriages
among Christians the marriage of good and truth is profaned, is,
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339, 340 CONJUGIAL LOVE
because from tnis spiritual marriage are derived marriages in the
world ; and the marriages of Christians differ from those of other
nations in this respect, that as good loves truth, and truth good,
and are a one, so it is with a wife and a husband ; therefore if a
Christian should join one wife to another, he would rend asunder
in himself that spiritual marriage ; consequently he would pro
fane the origin of his marriage, and would thereby commit
spiritual adultery. That marriages in the world are derived from
the marriage of good and truth, may be seen above, n. 116 — 131.
The reason why a Christian by polygamical marriage would pro
fane the Word and the church, is, because the Word considered
in itself is the marriage of good and truth, and the church in like
manner, so far as this is derived from the Word ; see above, n.
128 — 131. Now since a Christian is acquainted with the Lord,
possesses the Word, and has also the church from the Lord by the
Word, it is evident that he, much more than one who is not a
Christian, has the faculty of being capable of being regenerated,
and therebyof becoming spiritual,and also of attaining to love truly
conjugial; for these things are connected together. Since those
Christians who marry several wives, commit not only natural but
also at the same time spiritual adultery, it follows that the con
demnation of Christian polygamists after death is more grievous
than that of those who commit only natural adultery. Upon
inquiring into their state after death, I received for answer, that
heaven is altogether closed in respect to them ; that they appear
in hell as lying in warm water in the recess of a bath, and that
they thus appear at a distance, although they are standing on
their feet, and walking, which is in consequence of their intestine
frenzy ; and that some of them are thrown into whirlpools in the
borders of the worlds.
340. VII. The Israelitish nation was permitted to
MARRY SEVERAL WIVES, BECAUSE THEY HAD NOT THE CHRIS
TIAN CHURCH, AND CONSEQUENTLY LOVE TRULY CONJUGIAL
could not exist with them. There are some at this day
who are in doubt respecting the institution relative to mono-
gamical marriages, or those of one man with one wife, and
who are distracted by opposite reasonings on the subject; being
led to suppose that because polygamical marriages were openly
permitted in the case of the Israelitish nation and its Sings,
and in the case of David and Solomon, they are also in them
selves permissible to Christians : but such persona have no
distinct knowledge respecting the Israelitish nation and the
Christian, or respecting the externals and internals of the
church, or respecting the change of the church from external
to internal by the Lord ; consequently they know nothing from
interior judgment respecting marriages. In general it is to
be observed, that a man is born natural in order that he may
be made spiritual ; and that so long as he remains natural, he is
282

and rrs chaste delights. 340
in the night, and as it were asleep as to spiritual things ; and
that in this case he does not even know the difference between
the external natural man and the internal spiritual. That the
Christian church was not with the Israelitish nation, is known
from the Word ; for they expected the Messiah, as they still
expect him, who was to exalt them above all other nations and
people in the world : if therefore they had been told, and were still
to be told, that the Messiah's kingdom is over the heavens, and
thence over all nations, they would have accounted it an idle
tale ; hence they not only did not acknowledge Christ or the
Messiah, our Lord, when he came into the world, but also
barbarously took him away out of the world. From these
considerations it is evident, that the Christian church was not
with that nation, as neither is it at this day ; and those with
whom the Christian church is not, are natural men both exter
nally and internally: to such persons polygamy is not hurtful,
since it is inherent in the natural man ; for, in regard to love in
marriages, the natural man perceives nothing but what has re
lation to lust. This is meant by these words of the Lord,
" That Moses, because of the hardness of their hearts, suffered
them to put away their wives : but that from the beginning it was
not so," Matt. xix. 8. He says that Moses permkted it, in
order that it may be known that it was not the Lord [who per
mitted it]. But that the Lord taught the internal spiritual
man, is known from his precepts, and from the abrogation of
the rituals which served only for the use of the natural man ;
from his precepts respecting washing, as denoting the purifica
tion of the internal man, Matt. xv. 1, 17 — 20 ; chap, xxiii. 25, 26 ;
Mark vii. 14 — 23 ; respecting adultery, as denoting cupidity
of the will, Matt. v. 28 ; respecting the putting away of wives,
as being unlawful, and respecting polygamy, as not being
agreeable to the divine law, Matt. xix. 3 — 9. These and several
other things relating to the internal principle and the spiritual
man, the Lord taught, because he alone opens the internals
of human minds, and makes them spiritual, and implants
these spiritual principles in the natural, that these also may
partake of a spiritual essence : and this effect takes place if he
is approached, and the life is formed according to his command
ments, which in a summary are, to believe on him, and to
shun evils because they are of and from the devil ; also to do
good works, because they are of the Lord and from the Lord ;
and in each case for the man to act as from himself, and at
the same time to believe that all is done by the Lord through
him. The essential reason why the Lord opens the internal spi
ritual man, and implants this in the external natural man, is, be-
sause every man thinks and acts naturally, and therefore could
not perceive any thing spiritual, and receives it in his natural
Drinciple, unless the Lord had assumed the human natural, and
283

340, 341 ' CONJUGIAL LOVE
had made this also divine. From these considerations now it
appears a truth that the Israelitish nation was permitted to
marry several wives, because the Christian church was not with
them. 341. VHI. At this day the Mahometans are per
mitted to marry several wives, because they do not
ACKNOWLEDGE THE LoRD JeSUS ChRIST TO BE ONE WITH
Jehovah the Father, and thereby to be the God of
heaven and earth, and hence cannot receive love truly
conjugial. The Mahometans, in conformity to the religion
which Mahomet gave them, acknowledge Jesus Christ to be the
Son of God and a grand prophet, and that he was sent into the
world by God the Father to teach mankind ; but not that God
the Father and he are one, and that his divine and human [prin
ciple] are one person, united as soul and body, agreeably to the
faith of all Christians as grounded in the Athanasian Creed ;
therefore the followers of Mahomet could not acknowledge our
Lord to be any God from eternity, but only to be a perfect
natural man ; and this being the opinion entertained by Ma
homet, and thence by his disciples, and they knowing that God
is one, and that that God is he who created the universe, there
fore they could do no other than pass by our Lord in their
worship ; and the more so, because they declare Mahomet also
to be a grand prophet ; neither do they know what the Lord
taught. It is owing to this cause, that the interiors of their
minds, which in themselves are spiritual, could not be opened:
that the interiors of the mind are opened by the Lord alone,
may be seen just above, n. 340. The genuine cause why they
are opened by the Lord, when he is acknowledged to be the
God of heaven and earth, and is approached, and with those
who live according to his commandments, is, because otherwise
there is no conjunction, and without conjunction there is no
reception. Man is receptible of the Lord's presence and of
conjunction with him. To come to him causes presence, and
to live according to his commandments causes conjunction ; his
presence alone is without reception, but presence and conjunction
together are with reception. On this subject I will impart the
following new information from the spiritual world. Every one
in that world, when he is thought of, is brought into view as
present ; but no one is conjoined to another except from the affec
tion of love ; and this is insinuated by doing what he requires,
and what is pleasing to him. This circumstance, which is
common in the spiritual world, derives its origin from the Lord,
who, in this same manner, is present and is conjoined. The
above observations are made in order to shew, that the Maho
metans are permitted to marry several wives, because love truly
conjugial, which subsists only between one man and one wife,
was not communicable to them ; since from their religions
284

AND ITS CHASTE DELIGHTS. 341, 342
tenets they did not acknowledge the Lord to be equal to God
the Father, and so to be the God of heaven and earth. That
conjugial love with every one is according to the state of the
church, may be seen above, at n. 130, and in several other places.
342. IX. The Mahometan heaven is out of the Chris
tian HEAVEN AND IS DIVIDED INTO TWO HEAVENS, THE INFERIOR
and the superior ; and only those are elevated into their
superior heaven who renounce concubines and live with
one wife, and acknowledge our lord as equal to god the
Father, to whom is given dominion over heaven and earth.
Before we speak particularly to each of these points, it may be
expedient to premise somewhat concerning the divine providence
of the Lord in regard to the rise of Mahometanisni. That this
religion is received by more kingdoms than the Christian religion,
may possibly be a stumbling-block to those who, while thinking
of the divine providence, at the same time believe that no one
can be saved that is not born a Christian ; whereas the Mahc -
metan religion is no stumbling-block to those who believe that
all things are of the divine providence. These inquire in whnt
respect the divine providence is manifested in the Mahometan
religion ; and they so discover in it this, that the Mahometan
religion acknowledges our Lord to be the Son of God, the
wisest of men, and a grand prophet, who came into the world
to instruct mankind ; but since the Mahometans have made the
Koran the book of their religion, and consequently think much
of Mahomet who wrote it, and pay him a degree of worship,
therefore they think little respecting our Lord. In order to
shew more fully that the Mahometan religion was raised up by
the Lord's divine providence to destroy the idolatries of several
nations, we will give a detail of the subject, beginning with the
origin of idolatries. Previous to the Mahometan religion ido
latrous worship prevailed throughout the whole world ; because
the churches before the Lord's coming were all representative ;
such also was the Israelitish church, in which the tabernacle,
the garments of Aaron, the sacrifices, all things belonging to the
temple at Jerusalem, and also the statutes, were representative.
The ancients likewise had the science of correspondences, which
is also the science of representations, the very essential science
of the wise, which was principally cultivated by the Egyptians,
whence tlieir hieroglyphics were derived. From that science
they knew what was signified by animals and trees of every kind,
likewise by mountains, hills, rivers, fountains, and also by the
sun, the moon, and the stars : by means of this science also they
had a knowledge of spiritual things ; since things represented,
which were such as relate to the spiritual wisdom of the angels,
were the origins [of those which represent]. Now since all their
worship was representative, consisting of mere correspondences,

342, 343 conjugial love
therefore they celebrated it ol mountains and hills, and also in
groves and gardens ; and on this account they sanctified foun
tains, and in their adorations turned their faces to the rising
sun : moreover they made graven horses, oxen, calves, and lambs;
yea, birds, fishes, and serpents ; and these they set in their
houses and other places, in order, according to the spiritual
things of the church to which they corresponded, or which they
represented. They also set similar images in their temples, as a
means of recalling to their remembrance the holy things of wor«
ship which they signified. In process of time, when the science
of correspondences was forgotten, their posterity began to wor
ship the very graven images as holy in themselves, not knowing
that the ancients, their fathers, did not see anything holy in
them, but only that according to correspondences they repre
sented and thence signified holy things. Hence arose the
idolatries which overspread the whole globe, as well Asia with
its islands, as Africa and Europe. To the intent that all those
idolatries might be eradicated, it came to pass of the Lord's
divine providence, that a new religion, accommodated to the
genius of the orientals, took its rise ; in which something from
each testament of the Word was retained, and which taught that
the Lord had come into the world, and that he was a grand pro
phet, the wisest of all, and the Son of God. This was effected
by means of Mahomet, from whom that religion took its name.
From these considerations it is manifest, that this religion was
raised up of the Lord's divine providence, and accommodated, as
we have observed, to the genius of the orientals, to the end that
it might destroy the idolatries of so many nations, and might
give its professors some knowledge of the Lord, before they came
into the spiritual world, as is the case with every one after death.
This religion would not have been received by so many nations,
neither could it have eradicated their idolatries, unless it had
been made agreeable to their ideas ; especially unless polygamy
had been permitted ; since without such permission, the orien
tals would have burned with the fire of filthy adultery more than
the Europeans, and would have perished.
343. The Mahometans also have their heaven ; for all in the
universe, who acknowledge a God, and from a religious notion
shuns evils as sins against him, are saved. That the Mahometan
heaven is distinguished into two, the inferior and the superior,
I have heard from themselves : and that in the inferior heaven
they live with several wives and concubines as in the world ; but
that those who renounce concubines and live with one wife, are
elevated into the superior heaven. I have heard also that it is
impossible for them to think of our Lord as one with the Father ;
but that it is possible for them to think of him as his equal, and
that he has dominion over heaven and earth, because he is his
286

AND ITS CHASTE DELIGHTS. 343  346
Son ; therefore such of them as are elevated by the Lord into
their superior heaven, hold this belief.
344. On a certain time I was led to perceive the quality of
the heat of conjugial love with polygamists. I was conversing
with one who personated Mahomet. Mahomet himself is never
present, but some one is substituted in his place, to the end that
those who are lately deceased may as it were see him. This
substitute, after I had been talking with him at a distance, sent
me an ebony spoon and other things, which were proofs that they
came from him ; at the same time a communication was opened
for the heat of their conjugial love in that place, which seemed
to me like the warm stench of a bath ; whereupon I turned
myself away, and the communication was closed.
345. X.. Polygamy is lasciviousness. The reason of this
is, because its love is divided among several, and is the love of
the sex, and the love of the external or natural man, and thus is
not conjugial love, which alone is chaste. It is well known that
polygamical love is divided among several, and divided love is
not conjugial love, which cannot be divided from one of the sex ;
hence the former love is lascivious, and polygamy is lascivious
ness. Polygamical love is the love of the sex, differing from it
only in this respect, that it is limited to a number, which the
polygamist may determine, and that it is bound to the observance
of certain laws enacted for the public good ; also that it is allowed
to take concubines at the same time as wives ; and thus, as it is
the love of the sex, it is the love of lasciviousness. The reason
why polygamical love is the love of the external or natural man
is, because it is inherent in that man ; and whatever the natural
man does from himself is evil, from which he cannot be released
except by elevation into the internal spiritual man, which is
effected solely by the Lord ; and evil respecting the sex, by
which the natural man is influenced, is whoredom ; but since
whoredom is destructive of society, instead thereof was induced
its likeness, which is called polygamy. Every evil into which a
man is born from his parents, is implanted in his natural man,
but not any in his spiritual man ; because into this he is born from
the Lord. From what has now been adduced, and also from
several other reasons, it may evidently be seen, that polygamy
is lasciviousness. 346. XI. Conjugial chastity, purity, and sanctity can
not exist with polygamists. This follows from what has been
just now proved, and evidently from what was demonstrated in
the chapter on the chaste principle and the non-chaste;
especially from these articles of that chapter, namely, that a
chaste, pure, and holy principle is predicated only of monogamica
marriages, or of the marriage of one man with one wife, n. 141
also, that love truly conjugial is essential chastity, and that hence
all the delights of that love, even the ultimate, are chaste, n
287

316  349 CONJUGIAL LOVE
143, 144 ; and moreover from what was adduced in the chapter
on love truly conjugial, namely, that love truly conjugial,
which is that of one man with one wife, from its origin and cor
respondence, is celestial, spiritual, holy, and clean above every
other love, n. 64. Now since chastity, purity, and sanctity exist
only in love truly conjugial, it follows, that it neither does nor
can exist in polygamical love.
347. XII. A POLYGAMIST, SO LONG AS HE REMAINS 8U0H,
cannot become spiritual. To become spiritual is to be
elevated out of the natural, that is, out of the light and heat of
the world, into the light and heat of heaven. Respecting this
elevation no one knows anything but he that is elevated; never
theless the natural man, although not elevated, perceives no
other than that he is ; because he can elevate his understanding
into the light of heaven, and think and talk spiritually, like the
spiritual man ; but if the will does not at the same time follow
the understanding to its altitude, he is still not elevated ; for he
does not remain in that elevation, but in a short time lets him
self down to his will, and there fixes his station. It is said the
will, but it is the love that is meant at the same time ; because
the will is the receptacle of the love ; for what a man loves, that
he wills. From these few considerations it may appear, that a
polygamist, so long as he remains such, or what is the same, a
natural man, so long as he remains such, cannot be made
spiritual. 348. XIII. Polygamy is not sin with those who live
in it from a religious notion. All that which is contrary to
religion is believed to be sin, because it is contrary to God;
and on the other hand, all that which agrees with religion, is
believed not to be sin, because it agrees with God ; and as poly
gamy existed with the sons of Israel from a principle of religion,
and exists at this day with the Mahometans, it could not, and
cannot, be imputed to them as sin. Moreover, to prevent its
being sin to them, they remain natural, and do not become
spiritual ; and the natural man connot see that there is any sin
in such things as belong to the received religion : this is seen
only by the spiritual man. It is on this account, that although
the Mahometans are taught by the Koran to acknowledge our
Lord as the Son of God, still they do not come to him, but to
Mahomet ; and so long they remain natural, and consequently
do not know that there is in polygamy any evil, or indeed any
lasciviousness. The Lord also saith, iiIfye were blind ye would
not have sin ; but now ye say, We see, therefore your sin re
maineth," John ix. 41. Since polygamy cannot convict them ol
Bin, therefore after death they have their heavens, n. 342, 343 ;
and their joy3 there according to life.
349. XIV". Polygamy is not sin with those who are
in ignorance respecting the Lord. This is, because love
^88

AND ITS CHASTE DELIGHTS. 349^-351
truly conjugial is from the Lord alone, and cannot be imparted
by the Lord to any but those who know him, acknowledge him,
believe on him, and live the life which is from him ; and those
to whom that love cannot be imparted know no other than that
the love of the sex and conjugial love are the same thing; con
sequently also polygamy. Moreover, polygamists, who know
nothing of the Lord, remain natural : for a man (homo) is made
spiritual only from the Lord ; and that is not imputed to the
natural man as sin, which is according to the laws of religion
and at the same time of society : he also acts according to his
reason ; and the reason of the natural man is in mere darkness
respecting love truly conjugial ; and this love in excellence is
spiritual.. Nevertheless the reason of polygamists is taught from
experience, that both public and private peace reauire that
promiscuous lust in general should be restrained, and be left to
every one within his own house : hence comes polygamy.
350. It is well known, that a man (homo) by birth is viler
than the beasts. All the beasts are born into the knowledges
corresponding to the love of their life ; for as soon as they are
born, or are hatched from the egg, they see, hear, walk, know
their food, their dam, their friends and foes ; and soon after this
they show attention to the sex, and to the affairs of love, and
also to the rearing of their offspring. Man alone, at his birth,
knows nothing of this sort ; for no knowledge is connate to him ;
he has only the faculty and inclination of receiving those things
which relate to knowledge and love ; and if he does not receive
these from others, he remains viler than a beast. That man is
born in this condition, to the end that he may attribute nothing
to himself, but to others, and at length every thing of wisdom
and of the love thereof to God alone, and may hence become an
image of God, see the memorable relation, n. 132 — 136.
From these considerations it follows, that a man who does not
learn from others that the Lord has come into the world, and
that he is God, and has only acquired some knowledge respect
ing religion and the laws of his country, is not in fault if he
thinks no more of conjugial love than of the love of the sex,
and if he believes polygamical love to be the only conjugial love.
The Lord leads such persons in their ignorance; and by his
divine auspices providently withdraws from the imputation of
guilt those who, from a religious notion, shun evils as sins, to
the end that they may be saved ; for every man is born for heaven,
and no one for hell ; and every one comes into heaven [by influ
ence] from the Lord, and into hell [by influence] from himself.
351. XV. Of these, although polygamists, such arh
SAVED A8 ACKNOWLEDGE A GoD, AND FROM A RELIGIOUS NOTION
live according to the cvm* laws of justice. All throughout
the world who acknowledge a God and live according to tho
civil laws of justice from a religious notion, are saved. By tho
19 289

351, 352 CONJUGIAL LOVE
civil laws of justice we mean such precepts as are contained in
the Decalogue, which forbid murder, theft, adultery, and false
witness. These precepts are the civil laws of justice in all the
kingdoms of the earth ; for without them no kingdom could
subsist. But some are influenced in the practice of them by fear
of the penalties of the law, some by civil obedience, and some
also by religion ; these last are saved, because in such case God
is in them ; and every one, in whom God is, is saved. Who does
not see, that among the laws given to the sons of Israel, after
they had left Egypt, were those which forbid murder, adultery,
theft, and false witness, since without those laws their com
munion or society could not subsist? and yet these laws were
promulgated by Jehovah God upon Mount Sinai with a stupen
dous miracle : but the cause of their being so promulgated was,
that they might be also laws of religion, and thus that the people
might practise them not only for the sake of the good of society,
but also for the sake of God, and that when they practised them
from a religious notion for the sake of God, they might be saved.
From these considerations it may appear, that the pagans, who
acknowledge a God, and live according to the civil laws of justice,
are saved ; since it is not their fault that they know nothing of
the Lord, consequently nothing of the chastity of the marriage
with one wife. For it is contrary to the divine justice to con
demn those who acknowledge a God, and from their religion
practise the laws of justice, which consist in shunning evils be
cause they are contrary to God, and in doing what is good be
cause it is agreeable to God.
352. XVI. But none either of the latter or of the
FORMER CAN BE ASSOCIATED WITH THE ANGELS IN THE CHRIS
TIAN heavens. The reason of this is, because in the Christian
heavens there are celestial light, which is divine truth, and
celestial heat, which is divine love ; and these two discover the
quality of goods and truths, and also of evils and falses ; hence,
there is no communication between the Christian and the Maho
metan heavens, and in like manner between the heavens of the
Gentiles. If there were a communication, none could have been
saved but those who were in celestial light and at the same time
in celestial heat from the Lord ; yea neither would these be
saved if there was a conjunction of the heavens: for in conse
quence of conjunction all the heavens would so far fall to decay
that the angels would not be able to subsist ; for an unchaste an
lascivious principle would flow from the Mahometans into the
Christian heaven, which in that heaven could not be endured ;
ana a chaste and pure principle would flow from the Christians
into the Mahometan heaven, which again could not be there
endured. In such case, in consequence of communication and
thence of conjunction, the Christian angels would become natural
and thereby adulterers ; or if they remained spiritual, they would
290

AND ITS CHASTE DELIGHTS. 352 — 354
be continually sensible of a lascivious principle about them,
which would intercept all the blessedness of their life. The case
would be somewhat similar with the Mahometan heaven : for the
spiritual principles of the Christian heaven would continually
encompass and torment them, and would take away all the
delight of their life, and would moreover insinuate that poly
gamy is sin, whereby they would be continually chided. This
is the reason why all the heavens are altogether distinct from
each other, so that there is no connection between them, except
by an influx of light and heat from the Lord out of the sun, in
the midst of which he is : and this influx enlightens and vivifies
every one according to his reception ; and reception is according
to religion. This communication is granted, but not a commu
nication of the heavens with each other.
********
353. To the above I shall add two memorable relations.
First. I was once in the midst of the angels and heard their
conversation. It was respecting intelligence and wisdom; that
a man perceives no other than that each is in himself, and thus
that whatever he thinks from his understanding and intends
from his will, is from himself ; when nevertheless not the least
portion thereof is from the man, but only the faculty of receiv
ing the things of the understanding and the will from God : and
as every man (homo) is by birth inclined to love himself, it was
provided from creation, to prevent man's perishing by self-love
and the conceit of his own intelligence, that that love of the man
(vir) should be transferred into the wife, and that in her should
be implanted from her birth a love for the intelligence and wis
dom of her husband, and thereby a love for him ; therefore the
wife continually ittracts to herself her husband's conceit of his
own intelligence, and extinguishes it in him, and vivifies it in
herself, and thus changes it into conjugial love, and fills it with
unbounded pleasantnesses. This is provided by the Lord, lest
the conceit of bis own intelligence should so far infatuate the
man, as to lead him to believe that he has understanding and
wisdom from himself and not from the Lord, and thereby make
him willing to eat of the tree of the knowledge of good and evil,
and thence to believe himself like unto God, and also a god, as
the serpent, which was the love of his own intelligence, said and
persuaded him : wherefore the man (homo) after eating was cast
out of paradise, and the way to the tree of life was guarded by a
cherub. Paradise, spiritually understood, denotes intelligence;
to eat of the tree of life, in a spiritual sense, is to be intelligent
and wise from the Lord ; and to eat of the tree of the knowledge
of good and evil, in a spiritual sense, is to be intelligent and
wise from self.
354. The angels having finished this conversation departed ;
and there came two priests, to?et>T with a man who in the
291

354, 355 conjugial love
world had been an ambassador of a kingdom, and to then.
I related what I had heard from the angels. On hearing this
they began to dispute with each other about intelligence and
wisdom, and the prudence thence derived, whether they are
from God or from man. The dispute grew warm. All three
in heart believed that they are from man because they are in
man, and that the perception and sensation of its being so con
firm it ; but the priests, who on this occasion were influenced
by theological zeal, said, that there is nothing of intelligence
and wisdom, and thus nothing of prudence from man ; and
when the ambassador retorted, that in such case there is nothing
of thought from man, they assented to it. But as it was per
ceived in heaven, that all the three were in a similar belief, it
was said to the ambassador, " Put on the garments of a priest,
and believe that you are one, and then speak." He did so ; and
instantly he declared aloud that nothing of intelligence and wis
dom, and consequently nothing of prudence, can possibly exist
but from God ; and lie proved it with his usual eloquence full of
rational arguments. It is a peculiar circumstance in the spi
ritual world, that a spirit thinks himself to be such as is denoted
by the garment he wears ; because in that world the understand
ing clothes every one. Afterwards, a voice from heaven said to
the two priests, " Put off your own garments, and put on those
of political ministers, and believe yourselves to be such." They
did so ; and in this case they at the same time thought from
their interior self, and spoke from arguments which they had
inwardly cherished in favor of man's own intelligence. At that
instant there appeared a tree near the path ; and it was said to
them, " It is the tree of the knowledge of good and evil ; take
heed to yourselves lest ye eat of it." Nevertheless all the three,
infatuated by their own intelligence, burned with a desire to eat
of it, and said to each other, " Why should not we? Is not the
fruit good ?" And they went to it and eat of it. Immediately
all the three, as they were in a like faith, became bosom friends ;
and they entered together into the way of self-intelligence, which
led into hell : nevertheless I saw them return thence, becaus*
they were not yet prepared.
355. The second memorable relation. On a time as 1
was looking into the spiritual world, I saw in a certain green
field some men, whose garments were like those worn by men of
this world; from which circumstance I knew that they were
lately deceased. I approached them and stood near them, that
I might hear what they were conversing about. Their conversa
tion was about heaven ; and one of them who knew something
respecting it, said, " In heaven there are wonderful things, such
as no one can believe unless he has seen them : there are para
disiacal gardens, magnificent palaces constructed according to the
rales of architecture, because the work of the art itself, resplen-
292

AND ITS CHASTE DELIGHTS. 355
dent with gold ; in the front of which are columns of silver ; and
on the columns heavenly forms made of precious stones ; also
houses of jasper and sapphire, in the front of which are stately
Eorticos, through which the angels enter ; and within the houses
andsome furniture, which no art or words can describe. The
angels themselves are of both sexes : there are youths and hus
bands, also maidens and wives : maids so beautiful, that nothing
in the world bears any resemblance to their beauty ; and wives
still more beautiful, who are genuine images of celestial love,
and their husbands images of celestial wisdom ; and all these are
ever approaching the full bloom of youth ; and what is more,
they know no other love of the sex than conjugial love ; and,
what you will be surprised to hear, the husbands there have a
perpetual faculty of enjoyment." When the novitiate spirits
heard that no other love of the sex prevailed in heaven than
conjugial love, and that they had a perpetual faculty of enjoy
ment, they smiled at each other, and said, " What you tell us is
incredible ; there cannot be such a faculty : possibly you are
amusing us with idle tales." But at that instant a certain angel
from heaven unexpectedly stood in the midst of them, and said,
" Hear me, I beseech you ; I am an angel of heaven, and have
lived now a thousand years with my wife, and during that time
have been in the same flower of my age in which you here see me.
This is in consequence of the conjugial love in which I have
lived with my wife ; and I can affirm, that the above faculty has
been and is perpetual with me ; and because I perceive that you
believe this to be impossible, I will talk with you on the subject
from a ground of rational argument according to the light of
your understanding. You do not know anything of the primeval
state of man, which you call a state of integrity. In that state
all the interiors of the mind were open even to the Lord ; and
hence they were in the marriage of love and wisdom, or of good
and truth ; and as the good of love and the truth of wisdom
perpetually love each other, they also perpetually desire to be
united ; and when the interiors of the mind are open, the con
jugial, spiritual love flows down freely with its perpetual en
deavour, and presents the above faculty. The very soul of a man
(homo), being in the marriage of good and truth, is not only in
the perpetual endeavour of that union, but also in the perpetual
endeavour of the fructification and production of its own like
ness ; and since the interiors of a man even from the soul are
open by virtue of that marriage, and the interiors continually
regard as an end the effect in ultimates that they may exist,
therefore that perpetual endeavor for fructifying and producing
its like, which is the property of the soul, becomes also of the
body : and since the ultimate of the operation of the soul in the
Dddy with two conjugial partners is into the ultimates of love
therein, and these depend on the state of the soul, it is evident
' 293

355 CONJUGIAL LOVE
whence they derive this perpetuality. Fructification also is per-
petual, because the universal sphere of generating and propagat
ing the celestial things which are of love, and the spiritual things
which are of wisdom, and thence the natural things which are of
offspring, proceeds from the Lord, and fills all heaven and all the
world ; and that celestial sphere fills the souls of all men, and
descends through their minds into the body even to its ultimates,
and gives the power of generating. But this cannot be tho caso
with any but those with whom a passage is open from the soul
through the superior and inferior principles of the mind into the
body to its ultimates, as is the case with those who suffer them
selves to be led back by the Lord into the primeval state of crea
tion. I can confirm that now for a thousand years I have never
wanted faculty, strength, or vigor, and that I am altogether a
stranger to any diminution of powers, which are continually
renewed by the influx of the above-mentioned sphere, and in
such case also cheer the mind (animum), and do not make it sad,
as is the case with those who suffer the loss of those powers.
Moreover love truly conjugial is just like the vernal heat, from
the influx of which all things tend to germination and fructifica
tion ; nor is there any other heat in our heaven : wherefore with
conjugial partners in that heaven there is spring in its perpetual
conatus, and it is this perpetual conatus from which the above
virtue is derived. But fructifications with us in heaven are dif
ferent from those with men on earth. With us fructifications are
spiritual, which are the fructifications of love and wisdom, or of
good and truth : the wife from the husband's wisdom receives
into herself the love thereof; and the husband from the love
thereof in the wife receives into himself wisdom ; yea the wife is
actually formed into the love of the husband's wisdom, which is
effected by her receiving the propagations of his soul with the
delight arising therefrom, in that she desires to be the love of her
husband's wisdom: thus from a maiden she becomes a wife and a
likeness. Hence also love with its inmost friendship with the
wife, aud wisdom with its happiness with the husband, are con
tinually increasing, and this to eternity. This is the state of the
angels of heaven." When the angel had thus spoken, he looked
at those who had lately come from the world, and said to them,
' You know that, while you were in the vigor of love, you loved
our married partners ; but when your appetite was gratified, you
regarded them with aversion ; but you do not know that we in
heaven do not love our married partners in consequence of that
vigor, but that we have vigor in consequence of love and derived
from it ; and that as we perpetually love our married partners,
we have perpetual vigor : if therefore you can invert the state,
you may be able to comprehend this. Does not he who per
petually loves a married partner, love her with the whole mind
and with the whole body ? for love turns every thing of the mind
294

AND ITS CHASTE DKLIGHT8. 355  357
and of the body to that which it loves ; and as this is done
reciprocally, it conjoins the objects so that they become a one."
He further said, "I will not speak to you of the conjugial love
implanted from the creation in males and females, and of their
inclination to legitimate conjunction, or of the faculty of proli
fication in the males, which makes one with the faculty of mul
tiplying wisdom from the love of truth ; and that so far as a man
loves wisdom from the love thereof, or truth from good, so far
he is in love truly conjugial and in its attendant vigor."
356. When he had spoken these words, the angel was silent ;
and from the spirit of his discourse the novitiates comprehended
that a perpetual faculty of enjoyment is communicable ; and as
this consideration rejoiced their minds, they exclaimed, " O how
happy is the state of angels I We perceive that you in the hea
vens remain for ever in a state of youth, and thence in the vigor
of that age ; but tell us how we also may enjoy that vigor."
The angel replied, "Shun adulteries as infernal, and approach
the Lord, and you will possess it." They said, " We will do so.''
But the angel replied, " You cannot shun adulteries as infernal
evils, unless you in like manner shun all other evils, because
adulteries are the complex of all ; and unless you shun them,
you cannot approach the Lord ; for the Lord receives no others."
After this the angel took his leave, and the novitiate spirits
departed soiTowful.

ON JEALOUSY.
357. The subject of jealousy is here treated of, because it
also has relation to conjugial love. There is a just jealousy and
an unjust; — a just jealousy with married partners who mutually
love each other, with whom it is a just and prudent zeal lest
their conjugial love should be violated, and thence a just grief if
it is violated; and an unjust jealousy with those who are naturally
suspicious, and whose minds are sickly in consequence of viscous
and bilious blood. Moreover, all jealousy is by some accounted
a vice ; which is particularly the case with whoremongers, who
censure even a just jealousy. The term jealousy (zelotypia) is
derived from zeli typus (the type of zeal), and there is a type
or image of just and also of unjust zeal; but we will explain
these distinctions in the following series of articles : L Zeal, con
sidered in itself, is like the ardent fire of love. II. The burning
or flame of that love, which is zeal, is a spiritual burning or flame,
arising from an infestation and assault of the love. HI. The
quality of a man's (homo) zeal is according to the quality of his
295

357, 358 conjugial love
love ; thus it differs according as the love is good or evil. IV.
The zeal of a good love and the zeal of an evil love are alike in
externals, but altogether unlike in internals. V. The zeal of a
good love in its internals contains a hidden store of love and
friendship; but the zeal of an evil love in its internals contains
a hidden store of hatred and revenge. VI. The zeal of con
jugial love is called jealousy. VII. Jealousy is like an ardent
fire against those who infest love exercised towards a married
fartner, and like a terrible fear for the loss of that love. VIII.
here is spiritual jealousy with monogamists, and natural with
polygamists. IX. Jealousy with those married partners who ten
derly love each other, is a just grief grounded in sound reason
lest conjugial love should be divided, and should thereby perish.
X. Jealousy with married partners who do not love each other,
is grounded in several causes : arising in some instances from va
rious mental weaknesses. XI. In some instances there is not any
jealousy ; and this also from various causes. XII. There is a
jealousy also in regard to concubines, but not such as in regard to
wives. XIII. Jealousy likewise exists among beasts and birds.
XIV. The jealousy of men and husbands is differentfrom, that of
women and wives. We proceed to an explanation of the above
articles. 358. I. Zeal, considered in itself, is like the ardent
fire of love. What jealousy is cannot be known, unless it be
known what zeal is; for jealousy is the zeal of conjugial love.
The reason why zeal is like the ardent fire of love is, because
zeal is of love, which is spiritual heat, and this in its origin is
like fire. In regard to the first position, it is well known that
zeal is of love : nothing else is meant by being zealous, and
acting from zeal, than acting from the force of love : but since
when it exists, it appears not as love, but as unfriendly and
hostile, offended at and fighting against him who hurts the love,
therefore it may also be called the defender and protector of love ;
for all love is of such a nature that it bursts into indignation and
anger, yea into fury, whenever it is disturbed in its delights :
therefore if a love, especially the ruling love, be touched, there
ensues an emotion of the mind ; and if it be hurt, there ensues
wrath. From these considerations it may be seen, that zeal is
not the highest degree of the love, but that it is ardent love.
The love of one, and the correspondent love of another, are like
two confederates ; but when the love of one rises up against the
love of another, they become like enemies ; because love is the
esse of a man's life ; therefore he that assaults the love, assaults
the life itself; and in such case there ensues a state of wrath
against the assailant, like the state of every man whose life is
attempted by another. Such wrath is attendant on every love,
even that which is most pacific, as is very manifest in the case of
hens, geese, and birds of every kind ; which, without any fear.
296

AND ITS CHASTF DELIGHTS. 358  361
rise against and fly at those who injure their young, or rob them
of their meat. That some beasts are seized with anger, and wild
beasts with fury, if their young are attacked, or their prey taken
from them, is well known. The reason why love is said to burn
like fire is, because love is spiritual heat, originating in the fire
of the angelic sun, which is pure love. That love is heat as it
were from fire, evidently appears from the heat of living bodies,
which is from no other source than from their love ; also from
the circumstance that men grow warm and are inflamed accord
ing to the exaltation of their love. From these considerations
it is manifest, that zeal is like the ardent fire of love.
359. H. The burning or flame of that love, which
18 ZEAL, IS A SPIRITUAL BURNING OR FLAME, ARISING FROM AN
infestation and assault of the love. That zeal is a spiritual
burning or flame, is evident from what has been said above. As
love in the spiritual world is heat arising from the sun of that
world, therefore also love at a distance appears there as flame : it
is thus that celestial love appears with the angels of heaven ; and
thus also infernal love appears with the spirits of hell : but it 13
to be observed, that that flame does not burn like the flame of
the natural world. The reason why zeal arises from an assault
of the love is, because love is the heat of every one's life ; where
fore when the life's love is assaulted, the life's heat kindles itself,
resists, and bursts forth against the assailant, and acts as an
enemy by virtue of its own strength and ability, which is like
flame bursting from a fire upon him who stirs it : that it is like
fire, appears from the sparkling of the eyes from the face being
inflamed, also from the tone of the voice and the gestures. This
is the effect of love, as being the heat of life, to prevent its
extinction, and with it the extinction of all cheerfulness, vivacity,
and perceptibility of delight, grounded in its own love.
360. It may be expedient here to show how the love by being
assaulted is inflamed and kindled into zeal, like fire into flame.
Love resides in a man's will ; nevertheless it is not inflamed in
the will itself, but in the understanding ; for in the will it is like
fire, and in the understanding like flame. Love in the will
knows nothing about itself, because there it is not sensible of
anything relating to itself, neither does it there act from itself;
but this is done in the understanding and its thought : when
therefore the will is assaulted, it provokes itself to anger in the
understanding, which is effected by various reasonings. These
reasonings are like pieces of wood, which the fire inflames, and
which thence burn : they are therefore like so much fuel, or so
many combustible matters which give occasion to that spiritual
flame, which is very variable.
361. We will here unfold the true reason why a man becomes
inflamed in consequence of an assault of his love. The human
form in its inmost principles is from creation a form of love and
297

361, 362 CONJUGIAL LOVE
wisdom. In man there are all the affections of love, and thence
all the perceptions of wisdom, compounded in the most perfect
order, so as to make together what is unanimous, and thereby a
one. Those affections and perceptions are rendered substantial ;
for substances are their subjects. Since therefore the human
form is compounded of these, it is evident that, if the love is
assaulted, this universal form also, with everything therein, is
assaulted at the same instant, or together with it. And as the
desire to continue in its form is implanted from creation in all
living things, therefore this principle operates in every genera!
compound by derivation from the singulars of which it is com
pounded, and in the singulars by derivation from the general
compound : hence when the love is assaulted, it defends itself
by its understanding, and the understanding [defends itself]
by rational and imaginative principles, whereby it represents to
itself the event ; especially by such as act in unity with the love
which is assaulted : and unless this was the case the above form
would wholly fall to pieces, in consequence of the privation of
that love. Hence then it is that love, in order to resist assaults,
hardens the substance of its form, and sets them erect, as it
were in crests, like so many sharp prickles, that is, crisps itself;
such is the provoking of love which is called zeal : wherefore if
there is no opportunity of resistance, there arise anxiety and
grief, because it foresees the extinction of interior life with its
delights. But on the other hand, if the love is favored and
cherished, the above form unbends, softens, and dilates itself;
and the substances of the form become gentle, mild, meek, and
alluring. 362. III. The quality of a man's zeal is according
to the quality of his love; thus it differs according as
the love is good or evil. Since zeal is of love, it follows
that its quality is such as the quality of the love is ; and as there
are in general two loves, the love of what is good and thence of
what is true, and the love of what is evil and thence of what is
false, hence in general there is a zeal in favor of what is good
and thence of what is true, and in favor of what is evil and
thence of what is false. But it is to be noted, that of each love
there is an infinite variety. This is very manifest from the angels
of heaven and the spirits of hell ; both of whom in the spiritual
world are the forms of their respective love ; and yet there is not
one angel of heaven absolutely like another as to face, speech,
gait, gesture, and manner ; nor any spirit of hell ; yea neither
can there be to eternity, howsoever they be multiplied into
myriads of myriads. Hence it is evident, that there is an infinite
variety of loves, because there is of their forms. The case is
the same with zeal, as being of the love ; the zeal of one can
not be absolutely like or the same with the zeal of another. In
general there are the zeal of a good and the zeal of an evil love.
298

AND ITS CHASTE DELIGHTS. 363  365
363. IV. The zeal of a good love and the zeal of
AN EVIL LCVE ARE ALIKE IN EXTERNALS, BUT ALTOGETHER
different in internals. Zeal in externals, with every one,
appears like auger and wrath ; for it is love enkindled and in
flamed to defend itself against a violator, and to remove him.
The reason why the zeal of a good love and the zeal of an evil
love appear alike in externals is, because in both cases love
while it is in zeal, burns ; but with a good man only in externals,
whereas with an evil man it burns in both externals and inter
nals; and when internals are not regarded, the zeals appear
alike in externals ; but that they are altogether different in
internals will be seen in the next article. That zeal appears in
externals like anger and wrath, may be seen and heard from all
those who speak and act from zeal ; as for example, from a priest
while he is preaching from zeal, the tone of whose voice is high,
vehement, sharp, and harsh; his face is heated and perspires ;
he exerts himself, beats the pulpit, and calls forth fire from hell
against those who do evil : and so in many other cases.
364. In order that a distinct idea may be formed of zeal as
influencing the good, and of zeal as influencing the wicked, and
of their dissimilitude, it is necessary that some idea be previously
formed of.inen's internals and externals. For this purpose, let
us take a common idea on the subject, as being adapted to
general apprehension, aud let it be exhibited by the case of a
nut or an almond, and their kernels. With the good, the
internals are like the kernels within as to their soundness and
goodness, encompassed with their usual and natural husk ; with
the wicked, the case is altogether different, their internals are
like kernels which are either not eatable from tlieir bitterness,
or rotten, or worm-eaten ; whereas their externals are like the
shells or husks of those kernels, either like the natural shells or
husks, or shining bright like shell-fish, or speckled like the
stones called irises. Such is the appearance of their externals,
within which the above-mentioned internals lie concealed. The
case is the same with their zeal.
365. V. The zeal of a good love in its internals
CONTAINS A HIDDEN STORE OF LOVE AND FRIENDSHIP; BUT THB
ZEAL OF AN EVIL LOVE IN ITS INTERNALS CONTAINS A HIDDEN
store of hatred and revenge, it was said just above, that
zeal in externals appears like anger and wrath, as well with those
who are in a good love, as with those who are in an evil love :
but whereas the internals are different, the anger and wrath in
each case differs from that of the other, and the difference is as
follows : 1. The zeal of a good love is like a heavenly flame,
which in one case bursts out upon another, but only defends itself,
and that against a wicked person, as when he rushes into the fire
and is burnt : but the zeal of an evil love is like an infernal
flame, which of itself bursts forth and rushes on, and is desirous 299

365 — 368 conjugial love
to consume an ither. 2. The zeal of a good love instantly burna
away and is allayed when the assailant ceases to assault ; but
the zeal of an evil love continues and is not extinguished. 3.
This is because the internal of him who is in the love of good
is it in itself mild, soft, friendly, and benevolent; wherefore
when his external, with a view of defending itself, is fierce,
harsh, and haughty, and thereby acts with rigor, still it is tem
pered by the good in which he is internally : it is otherwise with
the wicked ; with such the internal is unfriendly, without pity,
harsh, breathing hatred and revenge, and feeding itself with
their delights ; and although it is reconciled, still those evils lie
concealed as fires in wood underneath the embers ; and these
fires burst forth after death, if not in this world.
366. Since zeal in externals appears alike both in the good
and the wicked, and since the ultimate sense of the Word con
sists of correspondence and appearances, therefore in the Word,
it is very often said of Jehovah that he is angry and wrathful,
that he revenges, punishes, casts into hell, with many other things
which are appearances of zeal in externals ; hence also it is that
he is called zealous : whereas there is not the least of anger, wrath,
and revenge in him ; for he is essential mercy, grace and cle
mency, thus essential good, in whom it is impossible, such evil
passions can exist. But on this subject see more particulars in
the treatise on Heaven and Hell, n. 545 — 550 ; and in the
A.POCALYPSB Revealed, n. 494, 498, 525, 714, 806.
367. VI. The zeal of conjugial love is called jealousy.
Zeal in favor of truly conjugial love is the chief of zeals ; because
that love is the chief of loves, and its delights, in favor of which
a Iso zeal operates, are the chief delights ; for, as was shewn
above, that love is the head of all loves. The reason of this is,
because that love induces in a wife the form of love, and in a
husband the form of wisdom ; and from these forms -united into
one, nothing can proceed but what savors of wisdom and at the
same time of love. As the zeal of conjugial love is the chief
of zeals, therefore it is called by a new name, Jealousy, which
is the very type of zeal.
368. VII. Jealousy is like an ardent fire against
THOSE WHO INFEST LOVE EXERCISED TOWARDS A MARRIED
PARTNER, AND LIKE A TERRIBLE FEAR FOR THE LOSS OF THAI
love. The subject here treated of is Jealousy of those who
are in spiritual love with a married partner; in the following
article we shall treat of the jealousy of those who are in natural
love; and afterwards of the jealousy of those who are in love
truly conjugial. With those who are in spiritual love the jealousy
is various, because their love is various ; for one love, whether
spiritual or natural, is never altogether alike with two persons,
still less with several. The reason why spiritual jealousy, oi
jealousy with the spiritual, is like an ardent fire raging against
300

AND ITS CHASTE DELIGHTS. 368  370
those who infest their conjugial love, is, because with them the
first principle of love is in the internals of each party, and their
love from its first principle follows its principiates, even to its
ultimates, by virtue of which ultimates and at the same time of
first principles, the intermediates which are of the mind and
body, are kept in lovely connection. These, being spiritual,
in their marriage regard union as an end, and in union spiritual
rest and the pleasantness thereof: now, as they have rejected
disunion from their minds, therefore their jealousy is like a fire
stirred up and darting forth against those who infest them.
The reason why it is also like a terrible fear is, because their spi
ritual love intends that they be one ; if therefore there exists a
chance, or happens an appearance of separation, a fear ensues
as terrible as when two united parts are torn asunder. This
description of jealousy was given me from heaven by those
who are in spiritual conjugial love ; for there are a natural, a
spiritual, and a celestial conjugial love ; concerning the natural
and the celestial conjugial love, and their jealousy, we shall taka
occasion to speak in the two following articles.
369. VIII. There is spiritual jealousy with mono
gamists, and natural with polygamists. The reason why
spiritual jealousy exists with monogamists is, because they alone
can receive spiritual conjugial love, as has been abundantly
shewn above. It is said that it exists ; but the meaning is that
it is capable of existing. That it exists only with a very few in
the Christian world, where there are monogamical marriages,
but that still it is capable of existing there, has also been con
firmed above. That with polygamists conjugial love is natural,
may be seen in the chapter on Polygamy, n. 345, 347 ; in like
manner jealousy is natural in the same case, because this fol
lows love. What the quality of jealousy is among polygamists,
we are taught from the relations of those who have been eye
witnesses of its effects among the orientals: these effects are,
that wives and concubines are guarded as prisoners in work
houses, and are withheld from and prohibited all communication
with men ; that into the women's apartments, or the closets of
their confinement, no man is allowed to enter unless attended
by a eunuch ; and that the strictest watch it set to observe
whether any of the women look with a lascivious eye or counte
nance at a man as he passes ; and that if this be observed, the
woman is sentenced to the whip ; and in case she indulges her
lasciviousness with any man, whether introduced secretly into
her apartment, or from home, she is punished with death.
370. From these considerations it is plainly seen what is the
quality of the fire of jealousy into which polygamical conjugial
love enkindles itself, — that it is into anger and revenge ; into
anger with the meek, and into revenge with the fierce. The
reason of this effect is, because their love is natural, and does
301

370 — 372 conjugial love
not partake of anything spiritual. This is a consequence of
what is demonstrated in the chapter on Polygamy, — that poly
gamy is lasciviousness, n. 345 ; and that a polygamist, so long as
he remains such, is natural, and cannot become spiritual, n. 347.
But the fire of jealousy is different with natural monogamists,
whose love is inflamed not so much against the women as against
those who do violence, becoming anger against the latter, and
cold against the former : it is otherwise with polygamists, whose
tire of jealousy burns also with the rage of revenge: this likewise
is one of the reasons why, after the death of polygamists, their
concubines and wives are for the most part set free, and are sent
to seraglios not guarded, to employ themselves in the various
elegant arts proper to women.
371. IX. Jealousy with those married partners who
tenderly love each other, is a just grief grounded in
sound reason lest conjugial love should be divided,
and should thereby peeish. All love is attended with fear
and grief; fear lest it should perish, and grief in case it perishes :
't is the same with conjugial love ; but the fear and grief attend
ing this love is called zeal or jealousy. The reason why this
/.eal, with married partners who tenderly love each other, is
just and grounded in sound reason, is, because it is at the same
time a fear for the loss of eternal happiness, not only of its
own but also of its married partner's, and because also it is a
defence against adultery. In respect to the first consideration,
— that it is a just fear for the loss of its own eternal happiness
and of that of its married partner, it follows from every thing
which has been heretofore adduced concerning love truly con-
j lgial ; and also from this consideration, that married partners
derive from that love the blessedness of their souls, the satis-
fiction of their minds, the delight of their bosoms, and the
pleasure of their bodies ; and since these remain with them to
dternity, each party has a fear for eternal happiness. That the
above zeal is a just defence against adulteries, is evident: hence
it is like a fire raging against violation, and defending itself
against it. From these considerations it is evident, that who
ever loves a married partner tenderly, is also jealous, but is just
and discreet according to the man's wisdom.
372. It was said, that in conjugial love there is implanted a
fear lest it should be divided, and a grief lest it should perish, and
that its zeal is like a fire raging against violation. Some time
ago, when meditating on this subject, I asked the zealous angels
concerning the seat of jealousy? They said, that it is in the
understanding of the man who receives the love of a married
partner and returns it ; and that its quality there is according
to his wisdom : they saidfurthei, that jealousy has in it somewhat
in common with honor, which also resides in conjugial love ; for
he that loves his wife, also honors her. In regard to zeal's
302

AND ITS CHASTE DELIGHTS. 372  374
residing with a man in his understanding, they assigned this
reason ; because conjugial love defends itself by the understanding,
as good does by truth ; so the wife defends those things which
are common with the man, by her husband; and that on this
account zeal is implanted in the men, and by them, and for
their sake, in the women. To the question as to the region of
the mind in which jealousy resides with the men, they replied,
in tlieir souls, because it is also a defence against adulteries ; and
because adulteries principally destroy conjugial love, that when
there is danger of the violation of that love, the man's under
standing grows hard, and becomes like a horn, with which he
strikes the adulterer.
373. X. Jealousy with married partners who do not
LOVE EACH OTHER, IS GROUNDED IN SEVERAL CAUSES; ARIS
ING IN SOME INSTANCES FROM VARIOUS MENTAL WEAKNESSES.
The causes why married partners who do not mutually love each
other, are yet jealous, are principally the honor resulting from
power, the fear of defamation with respect both to the man him
self and also to his wife, and the dread lest domestic affairs should
fall into confusion. It is well known that the men have honor
resulting from power, that is, that they are desirous of being
respected in consequence thereof; for so long as they have this
honor, they are as it were of an elevated mind, and not dejected
when in the company of men and women : to this honor also is
attached the name of bravery ; wherefore military officers have it
more than others. That the fear of defamation, with respect
both to the man himself and also to his wife, is a cause of
jealousy that agrees with the foregoing: to which may be added,
that living with a harlot, and debauched practices in a house, are
accounted infamous. The reason why some are jealous through
a dread lest their domestic affairs should fall into confusion, is
because, so far as this is the case, the husband is made light of,
and mutual services and aids are withdrawn ; but with some in
process of time this jealousy ceases and is annihilated, and with
some it is changed into the mere semblance of love.
374. That jealousy in certain cases arises from various mental
weaknesses, is not unknown in the world ; for there are jealous
persons, who are continually thinking that their wives are un
faithful, and believe them to be harlots, merely because they hear
or see them talk in a friendly manner with or about men. There
are several vitiated affections of the mind which induce this weak
ness ; the principal of which is a suspicious fancy, which if it
be long cherished, introduces the mind into societies of similar
spirits, from whence it cannot without difficulty be rescued ; it
also confirms itself in* the body, by rendering the serum, and
consequently the blood, viscous, tenacious, thick, slow, and acrid,
a defect of strength also increases it ; for the consequence of such
defect is, that the mind cannot be elevated from its suspicioua 303

374 — 376 conjugial love
fancies ; for the presence of strength elevates, and its absence
depresses, the latter causing the mind to sink, give way, and
become feeble ; in which case it immerses itself more and more
in the above fancy, till it grows delirious, and thence takes
delight in quarrelling, and, so far as is allowable, in abuse.
375. There are also several countries, which more than others
labor under this weakness of jealousy : in these the wives are
imprisoned, are tyrannically shut out from conversation with
men, are prevented from even looking at them through the win
dows, by blinds drawn down, and are terrified by threats of death
if the cherished suspicion shall appear well grounded ; not to
mention other hardships which the wives in those countries suffer
from their jealous husbands. There are two causes of this
jealousy; one is, an imprisonment and suffocation of the thoughts
in the spiritual things of the church ; the other is, an inward
desire of revenge. As to the first cause, — the imprisonment and
suffocation of the thoughts in the spiritual things of the church,
its operation and effect may be concluded from what has been
proved above, — that everyone has conjugial love according to the
state of the church with him, and as the church is from the
Lord, that that love is solely from the Lord, n. 130, 131 ; when
therefore, instead of the Lord, living and deceased men are
approached and invoked, it follows, that the state of the church
is such that conjugial love cannot act in unity with it; and the
less so while the mind is terrified into that worship by the threats
of a dreadful prison : hence it comes to pass, that the thoughts,
together with the expressions of them in conversation, are violently
seized and suffocated ; and when they are suffocated, there is an
influx of such things as are either contrary to the church, or
imaginary in favor of it ; the consequence of which is, heat in
favor of harlots and cold towards a married partner ; from which
two principles prevailing together in one subject, such an uncon
querable fire of jealousy flows forth. As to the second cause, —
the inward desire of revenge, this altogether checks the influx
of conjugial love, and swallows it up, and changes the delight
thereof, which is celestial, into the delight of revenge, which is
infernal ; and the proximate determination of this latter is to the
wife. There is also an appearance, that the unhealthiness of the
atmosphere, which in those regions is impregnated with the
poisonous exhalations of the surrounding country, is an addi
tional cause.
376. XI. In some instances there is not any jealousy;
and this also from various causes. There are several causes
of there being no jealousy, and of its ceasing. The absence of
jealousy is principally with those who make no more account of
conjugial than of adulterous love, and at the same time are so void
of honorable feeling as to slight the reputation of a name : they
are not unlike mairied pimps. There is no jealousy likewise with
304

AND ITS CHASTE DELIGHTS. 376—378
those who have rejected it from a confirmed persuasion that it
infests the mind, and thas it is useless to watch a wife, and that
to do so serves only to incite her, and that therefore it is better
to shut the eyes, and not even to look through the key-hole, lest
any thing should be discovered. Some have rejected jealousy
on account of the reproach attached to the name, and under the
idea that any one who is a real man, is afraid of nothing: some
have been driven to reject it lest their domestic affairs should
suffer, and also lest they should incur public censure in case the
wife was convicted of the disorderly passion of wich she is
accused. Moreover jealousy passes off into no jealousy with
those who grant license to their wives, either from a want of
ability, or with a view to the procreation of children for the sake
of inheritance, also in some cases with a view to gain, and so
forth. There are also disorderly marriages, in which, by mutual
consent, the licence of unlimited amour is allowed to each party,
and yet they are civil and complaisant to each other when they
meet. 377. XII. There is a jealousy also ln regard to con
cubines, BUT NOT SUCH AS IN REGARD TO WIVES. Jealousy in
regard to wives originates in a man's inmost principles ; but
jealousy in regard to concubines originates in external principles ;
they therefore differ in kind. The reason why jealousy in regard
to wives originates in inmost principles is, because conjugial love
resides in them : the reason why it resides there is, because
marriage from the eternity of its compact established by covenant,
and also from an equality of right,the right of each party being
transferred to the other, unites souls, and lays a superior obliga
tion on minds: this obligation and that union, once impressed,
remain inseparable, whatever be the quality of the love after
wards, whether it be warm or cold. Hence it is that an invita
tion to love coming from a wife chills the whole man from the
inmost principles to the outermost ; whereas an invitation to love
coming from a concubine has not the same effect upon the object
of her love. To jealousy in regard to a wife is added the earnest
desire of reputation with a view to honor ; and there is no such
addition to jealousy in regard to a concubine. Nevertheless
both kinds of jealousy vary according to the seat of the love
received by the wife and by the concubine ; and at the same time
according to the state of the judgment of the man receiving it.
378. XIII. Jealousy likewise exists among beasts and
birds. That it exists among wild beasts, as lions, tigers, bears,
and several others, while they have whelps, is wed known ; and
also among bulls, although they have not calves : it is moot
conspicuous among dung-hill cocks, who in favor of their hens
fight with their rivals even to death : the reason why the latter
have such jealousy is, because they are vain-glorious lovers, and
the glory of that love cannot endure an equal ; that they are
20 305

378  380 CONJUGAL LOVE
vain-glorious overs, above every genus and species of birds, is
manifest from their gestures, nods, gait, and tone of voice.
That the glory of honor with men, whether lovers or not, excites,
increases, and sharpens jealousy, has been confirmed above.
379. XIV. The jealousy of men and husbands is dif
ferent from that of women and wives. The differences
cannot however be distinctly pointed out, since the jealousy of
married partners who love each other spiritually, differs from
that of married parners who love each other merely naturally,
and differs again with those who disagree in minds, and also with
those who have subjected their consorts to the yoke of obedience.
The jealousies of men and of women considered in themselves
are different, because from different origins : the origin of the
jealousies of men is in the understanding, whereas of women it
is in the will applied to the understanding of the husband : the
jealousy of a man therefore, is like a flame of wrath and anger ;
whereas that of a woman is like a fire variously restrained, by fear,
by regard to the husband, by respect to her own love, and by her
prudence in not revealing this love to her husband by jealousy:
they differ also because wives are loves, and men recipients
thereof; and wives are unwilling to squander their love upon the
men, but the case is not so with the recipients towards the wives.
With the spiritual, however, it is otherwise ; with these the
jealousy of the man is transferred into the wife, as the love of
the wife is transferred into the husband ; therefore with each
party it appears like itself against the attempts of a violator; but
the jealousy of the wife is inspired into the husband against the
attempts of the violating harlot, which is like grief weeping, and
moving the conscience. *******
380. To the above I shall add two memorable relations.
I was once in much amazement at the great multitude of men
who ascribe creation, and consequently whatever is under the sun
and above it, to nature ; expressing the real sentiments of their
hearts as to the visible things of the world, by this question,
"What are these but the works of nature?" And when they
are asked why they ascribe them to nature and not to God, when
nevertheless they occasionally join in the general confession, that
God has created nature, and therefore they might as well ascribe
creation to God as to nature, they return for answer, with an
internal tone of voice, which is scarcely audible, " What is God
but nature ?" From this persuasion concerning nature as the
creator of the universe, and from this folly which has to them
the semblance of wisdom, all such persons appear so full of their
own importance, that they rega-d all those who acknowledge the
creation of the universe to be from God, as so many ants which
creep along the ground and tread in a beaten path, and in some
cases as butterflies which fly in the air ; ridiculing their opinions
306

AND ITS CHASTE DELIGHTS. 380
as dreams, because they see what they do not see, and deciding
all by the question, " Who has seen God, and who has not seen
nature ?" While I was thus amazed at the great multitude of
such persons, there stood near me an angel, who asked me,
" What is the subject of your meditation ? I replied, " It is
concerning the great multitude of such as believe that nature
created the universe." The angel then said to me, " All hell
consists of such persons, who are there called satans and devils;
satans, if they have confirmed themselves in favor of nature to
the denial of God, and devils, if they have lived wickedly, and
thereby rejected all acknowledgement of God from their hearts ;
but I will lead you to the gymnasia, which are in the south-west,
where such persons dwell, having not yet departed to their infernal
abodes." He took me by the hand and led me there. I saw
some small houses, in which were apartments for the studious,
and in the midst of them one which served as a principal hall to
the rest. It was constructed of a pitchy kind of stone, covered
with a sort of glazed plates, that seemed to sparkle with gold and
silver, like the stones called Glacies Marice; and here and there
were interspersed shells which glittered in like manner. We
approached and knocked at the door, which was presently opened
by one who bade us welcome. He then went to the table, and
fetched four books, and said, "These books are the wisdom
which is at this day the admiration of many kingdoms : this
book or wisdom is the admiration of many in France, this of
many in Germany, this of some in Holland, and this of some
in England :" He further said, " If you wish to see it, I will
^ause these four books to shine brightly before your eyes : he then
poured forth and spread around them the glory of his own repu
tation, and the books presently shone as with light; but this
light instantly vanished from our sight. We then asked him
what he was now writing ? He replied, that he was now about
to bring forth from his treasures, and publish to the world, things
of inmost wisdom, which would be comprised under these general
heads : I. Whether nature be derived from life, or life from na
ture. H. Whether the centre be derived from the expanse, or
the expanse from the centre. III. On the centre and the expanse
of nature and of life. Having said this, he reclined on a couch
at the table ; but we walked about in his spacious study. He had
a candle on the table, because the light of the sun never shone
in that room, but only the nocturnal light of the moon ; and
what surprised me, the candle seemed to be carried all round
the room, and to illuminate it ; but, for want of being snuffed,
it gave but little light. While he was writing, we saw images
in various forms flying from the table towards the walls, which
in that nocturnal moon-light appeared like beautiful Indian
birds; but on opening the door, lo! in the light of the sun
they appeared like birds of the evening, with wings like network; 307

380 CONJUGIAL LOVE
for they were semblances of truth made fallacies by being con
firmed, which he had ingeniously connected together into series.
After attending some time to this sight, we approached the table,
and asked him what he was then writing? He replied, "On the
first general head, Whether nature be derived from life,
or life from nature ;" and on this question he said, that he
could confirm either side, and cause it to be true ; but as some
thing lay concealed within which excited his fears, therefore he
durst only confirm this side, that nature is of life, that is, from
life, but not that life is of nature, that is, from it. We then
civilly requested him to tell us, what lay concealed within, which
excited his fears ? He replied, he was afraid lest he should be
called a naturalist, and so an atheist, by the clergy, and a man
of unsound reason by the laity ; as they both either believe from a
blind credulity, or see from the sight of those who confirm that
credulity. But just then, being impelled by a kind of indignant
zeal for the truth, we addressed him saying, " Friend, you are much
deceived ; your wisdom, which is only an ingenious talent for writ
ing, has seduced you, and the glory of reputation has led you to
confirm what you do not believe. Do you know that the hu
man mind is capable of being elevated above sensual things, which
are derived into the thoughts from the bodily senses, and that
when it is so elevated, it sees the things that are of life above,
and those that are of nature beneath ? What is life but love and
wisdom ? and what is nature but their recipient, whereby they
may produce their effects or uses ? Can these possibly be one in
any other sense than as principal and instrumental are one ? Can
light be one with the eye, or sound with the ear ? Whence are
the senses of these organs but from life, and their forms but
from nature ? What is the human body but an organ of life i
Are not all things therein organically formed to produce the
things which the love wills and the understanding thinks? Are
not the organs of the body from nature, and love and thought
from life ? And are not those things entirely distinct from each
other ? Raise the penetration of your ingenuity a little, and you
will see that it is the property of life to be affected and to think.
and that to be affected is from love, and to think is from wisdom,
and each is from life; for, as we have said, love and wisdom are
life : if you elevate your faculty of understanding a little higher,
you will see that no love and wisdom exists, unless its origin be
somewhere or other, and that its origin is wisdom itself, and
thence life itself, and these are God from whom is nature."
Afterwards we conversed with him about his second question,
Whether the centre be of the expanse, or the expanse
of the centre ; and asked him why he discussed this question?
He replied, " With a view to conclude concerning the centre and
the expanse of nature and of life, thus concerning the origin of
each." And when we asked him what were his sentiments on
308

AND ITS CHASTE DELIGHTS. 880
the subject, he answered, as in the former case, that he could
confirm either side, but for fear of suffering in his reputation,
he would confirm that the expanse is of the centre, that is, from
the centre ; although I know, said he, that something existed
before the sun, and this in the universe throughout, and that
these things flowed together of themselves into order, thus into
centres But here again we addressed him from the overflowing
of an indignant zeal, and said, " Friend, yon are insane." On
hearing these words, he drew his couch aside from the table, and
looked timidly at us, and then listened to our conversation, but
with a smile upon his countenance, while we thus proceeded :
*' What is a surer proof of insanity, than to say that the centre
is from the expanse ? By your centre we understand the sun,
and by your expanse the universe ; and thus, according to you,
the universe existed without the sun : but does not the sun make
nature, and all its properties, which depend solely on the heat and
light proceeding from the sun by the atmospheres? Where were
those things previous to the sun's existence ? But whence they
originated we will shew presently. Are not the atmospheres and
all things which exist on the earth, as surfaces, and the sun their
centre ? What are they all without the sun ; or how could they
subsist a single moment in the sun's absence ? Consequently
what were they all before the sun, or how could they subsist?
Is not subsistence perpetual existence ? Since therefore all the
parts of nature derive their subsistence from the sun, they must
of consequence derive also their existence from the same origin:
every one sees and is convinced of this truth by the testimony of
his own eyes. Does not that which is posterior subsist from
what is prior, as it exists from what is prior ? Supposing the
surface to be the prior and the centre the posterior, would not the
prior in such case subsist from the posterior, which yet is con
trary to the laws of order ? How can posterior things produce
prior, or exterior things produce interior, or grosser things pro
duce purer? consequently, how can surfaces, which constitute the
expanse, produce centres? Who does not see that this is con
trary to the laws of nature? We have adduced these arguments
from a rational analysis, to prove that the expanse exists from the
centre, and not the centre from the expanse ; nevertheless every
one who sees aright, sees it to be so without the help of such
arguments. You have asserted, that the expanse flowed together
of itself into a centre ; did it thus flow by chance into so won
derful and stupendous an order, where one thing exists for the
dake of another, and everything for the sake of man, and with
a view to his eternal life ? Is it possible that nature from any
principle of love, by any principle of wisdom, should provide
Buch things ? And can nature make angels of men, and heaven
of angels? Ponder and consider these things: and your idea of
nature existing from nature will fall to the ground." Afterwards 309

380 CONJUGIAL LOVE
we questioned him as to his former and present sentiments con
cerning his third inquiry, relating to the centre and expanse
of nature and of liee ; whether he was of opinion that the
centre and expanse of life are the same with the centre and ex
panse of nature? He replied, that he was in doubt about it,
and that he formerly thought that the interior activity of nature
is life ; and that love and wisdom, which essentially constitute
the life of man, are thence derived ; and that the sun's fire, by
the instrumentality of heat and light, through the mediums of
the atmospheres, produce those principles ; but that now, from
what he had heard concerning the eternal life of men, he began
to waver in his sentiments, and that in consequence of such
wavering, his mind was sometimes carried upwards, sometimes
downwards ; and that when it was carried upwards, he acknow
ledged a centre of which he had before no idea ; but when down
wards, he saw a centre which he believed to be the only one that
existed ; and that life is from the centre which before was unknown
to him ; and nature is from the centre which he before
believed to be the only one existing ; and that each centre has an
expanse around it. To this we said, Well, if he would only
respect the centre and expanse of nature from the centre and
expanse of life, and hot contrariwise ; and we informed him, that
above the angelic heaven there is a sun which is pure love, in
appearance firy like the sun of the world ; and that from the heat
which proceeds from that sun, angels and men derive will and
love, and from its light they derive understanding and wisdom ;
and that the things which are of life, are called spiritual and
that those which Droceed from the sun of the world, are what
contain life, and are called natural ; also that the expanse of the
centre of life is called the spiritual world, which subsists from
its sun, and that the expanse of nature is called the natural
world, which subsists from its sun. Now, since of love and
wisdom there cannot be predicated spaces and times, but instead
thereof states, it follows, that the expanse around the sun of the
angelic heaven is not extended, but still is in the extense of the
natural sun, and present with all living subjects therein according
to their receptions, which are according to forms. But he then
asked, " Whence comes the fire of the sun of the world, or of
lature ?" We replied, that it is derived from the sun of the
ngelic heaven, which is not fire, but divine love proximately
proceeding from God, who is love itself. As he was surprised at
this, we thus proved it: " Love in its essence is spiritual fire;
hence fire in the Word, in its spiritual sense, signifies love : it is
on this account that priests, when officiating in the temple, pray
that heavenly fire may fill their hearts, by which they mean
heavenly love : the fire of the altar and of the candlestick in the
tabernacle amongst the Israelites, represented divine love : the
heat of the blood, or the vital heat of men and animals in general
310

AND ITS CHASTE DELIGHTS. 380 — 382
is from no other source than love, which constitutes their life :
hence it is that a man is enkindled, grows warm, and becomes
on fire, while his love is exalted into zeal, anger, and wrath ;
wherefore from the circumstance, that spiritual heat, which is
fove, produces natural heat with men, even to the kindling and
inflaming of their faces and limbs, it may appear, that the fire
of the natural sun has existed from no other source than the fire
of the spiritual sun, which is divine love. Now, since the ex
panse originates from the centre, and not the centre from the
expanse, as we said above, and the centre of life, which is the
sun of the angelic heaven, is divine love proximately proceeding
from God, who is in the midst of that sun ; and since the ex
panse of that centre, which is called the spiritual world, is hence
derived ; and since from that sun existed the sun of the world,
and from the latter its expanse, which is called the natural world ;
it is evident, that the universe was created by one God." With
these words we took our leave, and he attended us out of the
court of his study, and conversed with us respecting heaven and
hell, and the divine government, from a new acuteness of genius.
381. The second memorable relation. On a time as I
was looking around into the world of spirits, I saw at a distance
a palace surrounded and as it were besieged by a crowd ; I also
saw many running towards it. Wondering what this could mean,
I speedily left the house, and asked one of those who were
running, what was the matter at the palace ? He replied, that
three new comers from the world had been taken up into heaven,
and had there seen magnificent things, also maidens and wives of
astonishing beauty ; and that being let down from heaven they
had entered into that palace, and were relating what they had
seen ; especially that they had beheld such beauties as their eyes
had never before seen, or can see, unless illustrated by the light
of heavenly aura. Respecting themselves they said, that in the
world they had been orators, from the kingdom of France, and
had applied themselves to the study of eloquence, and that now
they were seized with a desire of making an oration on the origin
of beauty. When this was made known in the neighbourhood,
the multitude flocked together to hear them. Upon receiving
this information, I hastened also myself, and entered the palace,
and saw the three men standing in the midst, dressed in long
robes of a sapphire color, which, having threads of gold in their
texture at every change of posture shone as if they had been
golden. They stood ready to speak behind a kind of stage ; and
Sresently one of them rose on a step behind the stage, and
elivered his sentiments concerning the origin of the beauty of
the female sex, in the following words.
3»^. " What is the origin of beauty bu* love, which,
when it flows into the eyes of youths, and sets them on fire,
becomes beauty? therefore love and beauty are the s*u*»e thing;
nx

382 — 384 conjugial love
for love, from an inmost principle, tinges the face of a mar
riageable maiden with a kind of flame, from the transparence of
which is derived the dawn and bloom of her life. Who does not
know that the flame emits rays into her eyes, and spreads from
these as centres into the countenance, and also descends into the
breast, and sets the heart on fire, and thereby affects [a youth],
just as a fire with its heat and light affects a person standing
near it ? That heat is love, and that light is the beauty of love.
The whole world is agreed, and firm in the opinion, that every
one is lovely and beautiful according to his love : nevertheless
the love of the male sex differs from that of the female. Male
love is the love of growing wise, and female love is that of loving
the love of growing wise in the male ; so far therefore as a youth
is the love of growing wise, so far he is lovely and beautiful to a
maiden; and so far as a maiden is the love of a youth's wisdom, so
far she is lovely and beautiful to a youth ; wherefore as love meets
and kisses the love of another, so also do beauties. I conclude
therefore, that love forms beauty into a resemblance of itself."
383. After him arose a second, with a view of discovering,
in a neat and elegant speech, the origin of beauty. He expressed
himself thus : " I have heard that love is the origin of beauty ;
but I cannot agree with this opinion. What human being knows
what love is? Who has ever contemplated it with any idea of
thought? Who has ever seen it with the eye? Let such a one tell
me where it is to be found. But I assert that wisdom is the origin
of beauty ; in women a wisdom which lies concealed and stored
up in the inmost principles of the mind, in men a wisdom which
manifests itself, and is apparent. Whence is a man (homo) a
man but from wisdom? Were it not so, a man would be a
statue or a picture. What does a maiden attend to in a youth,
but the quality of his wisdom ; and what does a youth attend to
in a maiden, but the quality of her affection of his wisdom?
By wisdom I mean genuine morality ; because this is the wisdom
of life. Hence it is, that when wisdom which lies concealed,
approaches and embraces wisdom which is manifest, as is the
case interiorly in the spirit of each, they mutually kiss and unite,
and this is called love ; and in such case each of the parties
appears beautiful to the other. In a word, wisdom is like the
light or brightness of fire, which impresses itself on the eyes,
and thereby forms beauty."
384. After him the third arose, and spoke to this effect : " It
is neither love alone nor wisdom alone, which is the origin of
beauty ; but it is the union of love and wisdom ; the union of
love with wisdom in a youth, and the union of wisdom with its
love in a maiden : for a maiden does not love wisdom in herself
but in a youth, and hence sees him as beauty, and when a youth
sees this in a maiden, he then sees her as beauty ; therefore love
by wisdom forms beauty, and wisdom grounded in love receives
312

AND ITS CHASTE DELIGHTS. 384, 385
it. That this is the case, appears manifestly in Heaven. I have
there seen maidens and wives, and have attentively considered
their beauties, and have observed, that beauty in maidens differs
from beauty in wives ; in maidens being only the brightness, but
¦'¦3 wives the splendor of beauty. The difference appeared like
that of a diamond sparkling from light, and of a ruby shining
from fire together with light. What is beauty but the delight of
the sight? and in what does this delight originate but in the
sport of love and wisdom ? This sport gives brilliancy to the
sight, and this brilliancy vibrates from eye to eye, and presents
an exhibition of beauty. What constitutes beauty of countenance,
but red and white, and the lovely mixture thereof with each
other? and is not the red derived from love, and the white from
wisdom ? love being red from its fire, and wisdom, white from
its light. Both these I have clearly seen in the faces of two
married partners in heaven ; the redness of white in the wife, and
the whiteness of red in the husband ; and I observed that they
shone in consequence of mutually looking at each other." When
the third had thus concluded, the assembly applauded and cried
out, " He has gained the victory." Then on a sudden, a flaming
light, which is the light of conjugial love, filled the house with
its splendor, and the hearts of the company with satisfaction.

ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE
OF INFANTS..
385. There are evident signs that conjugial love and the love
of infants, which is called storge, are connected ; and there are
also signs which may induce a belief that they are not connected ;
for there is the love of infants with married partners who tenderly
love each other, and also with married partners who disagree
entirely, and likewise with those who are separated from each
other, and in some cases it is more tender and stronger with the
latter than the former ; but that still the love of infants is always
connected with conjugial love, may appear from the origin from
which it flows in ; for although this origin varies with the reci
pients, still those loves remain inseparable, just as the first end
in the last, which is the effect. The first end of conjugial love
is the procreation of offspring, and the last, or the effect, is the
offspring procreated. That the first end enters into the effect,
and is therein as in its origin, and does not withdraw from it,
may be seen from a rational view of the orderly progression
of ends and causes to effects. But as the reasonings of the
generality commence merely from effects, and from them pro
ceed to some consequences thence resulting, and do not com-
313

385 CONJUGIAL LOVE
mence from causes, and from them proceed analytically to effects,
and so forth ; therefore the rational principles of light must
needs become the obscure principles of cloud ; whence come
derivations from truth, arising from appearances and fallacies.
But that it may be seen that conjugial love and the love of
infants are interiorly connected, although exteriorly disjointed,
we will proceed to demonstrate it in the following order. I.
Two universal spheres proceed from, the Lord to preserve the
universe in its created State ; of which the one is the sphere of
procreating, and the other the sphere of protecting the things
procreated. II. These two universal spheres make a one with
the sphere of conjugial love and the sphere of the love of infants.
III. These two spheres universally and singularly flow into all
things of heaven, and all things of the world from first to last.
IV. The sphere of the love of infants is a sphere cf protection
and support of those who cannot protect and support themselves.
V. This sphere affects both the evil and the good, and disposes
every one to love, protect, and support his offspring from his own
love. VI. This sphere principally affects the female sex, thus
mothers, and the male sex, or fathers, by derivation from them.
VII. This sphere is also a sphere of innocence and peace from the
Lord. VIII. The sphere of innocence flows into infants, and
through them into theparents, and affects them. IX. It also flows
into the souls of the parents, and unites with the same sphere [as
operative] with the infants ; and it is principally insinuated by
means of the touch. X. In the degree in which innocence retires
from infants, affection and conjunction also abate, and this suc
cessively even to separation. Xi. A state of rational innocence
and peace with parents towards infants is grounded on the circum
stance, that they know nothing and can do nothing from them
selves, but from others, especially from the father and mother ;
and that this state also successively retires, in proportion as they
know and have ability from themselves, andnotfrom others. Xlt.
The above sphere advances in order from the end through causes
into effects and makes periods ; whereby creation is preserved in
the state foreseen and provided for. XIII. The love of infants
descends and does not ascend. XIV. Wives have one state
of love before conception and another after, even to the birth.
XV. With parents conjugial love is conjoined with the love of
infants by spiritual causes, and thence by natural. XVI. The
love of infants and children is different with spiritual married
partners from what it is with natural. XVIl. With spiritual
married partners that love is from what is interior or prior, but
with natural fr om what is exterior or posterior. XVIIl. Incon
sequence hereof that love prevails with married partners who
mutually love each other, and also with those who do not at all
love each other. XIX The love of infants remains after death,
especially with women. XX. Infants are educated under the
314

AND ITS CHASTE DELIGHTS. 385  387
Lord's auspices by such women, and grow in stature and intelli
gence as in the world. XXI. It is there provided by the Lord,
that with those infants the innocence of infancy becomes the inno
cence of wisdom, and thus the infants become angels. We now
proceed to an explanation of each article.
386. i. two universal spheres proceed from the
Lord to preserve the universe in its created state ; of
which the one is the sphere of procreating and the
other the sphere of protecting the things procreated.
The divine which proceeds from the Lord is called a sphere, be
cause it goes forth from him, surrounds him, fills both the spiri
tual and the natural world, and produces the effects of the ends
which the Lord predestinated in creation, and provides since
creation. All that which flows from a subject, and surrounds
and environs it, is named a sphere ; as in the case of the sphere
of light from the sun around it, of the sphere of life from man
around him, of the sphere of odor from a plant around it, of
the sphere of attraction from the magnet around it, and so forth :
but the universal spheres of which we are here treating, are
from the Lord around him ; and they proceed from the sun of
the spiritual world, in the midst of which he is. From the
Lord by means of that sun, proceeds a sphere of heat and light,
or what is the same, a sphere of love and wisdom, to produce
ends, which are uses ; but that sphere according to uses, is
distinguished by various names : the divine sphere which looks
to the preservation of the universe in its created state by suc
cessive generations, is called the sphere of procreating ; and the
divine sphere which looks to the preservation of generations in
their beginnings, and afterwards in their progressions, is called
the sphere of protecting the things procreated : besides these two,
there are several other divine spheres which are named accord
ing to their uses, consequently variously, as may be seen above,
n. 222. The operations of uses by these spheres are the divine
providence. 387. H. These two universal spheres make a ones
WITH THE SPHERE OF CONJUGIAL LOVE AND THE SPHERE OF
the love of infants. That the sphere of conjugial love makes
a one with the sphere of procreating, is evident ; for procreation
is the end, and conjugial love the mediate cause by which [the
end is promoted], and the end and the cause in what is to be
effected and in effects, act in unity, because they act together.
That the sphere of the love of infants makes a one with the
ephere of protecting the things procreated, is also evident,
because it is the end proceeding from the foregoing end, which
was procreation, and the love of infants is its mediate cause by
which it is promoted : for ends advance in a series, one after
another, and in their progress the last end becomes the first,
and therebv advances further, even to the boundary, in which
31..

387  390 CONJUGIAL LOVE
they subsist or cease. But on this subject more will be seen in
the explanation of article XII.
388. IJJ. These two spheres universally and singu-
1ARLY FLOW INTO ALL THINGS OF HEAVEN AND ALL THINGS OB
the world, from first to last. It is said universally and
singularly, because when mention is made of a universal, the
singulars of which it is composed are meant at the same time ;
for a universal exists from and consists of singulars ; thus it takes
its name from them, as a whole exists from, consists of, and takes
its name from its parts ; therefore, if you take away singulars, a
universal is only a name, and is like a mere surface which con
tains nothing: consequently to attribute to God universal govern
ment, and to take away singulars, is vain talk and empty preach
ing : nor is it to the purpose, in this case, to urge a comparison
with the universal government of the kings of the earth. From
this ground then it is said, that those two spheres flow in uni
versally and singularly.
389. The reason why the spheres of procreating and of pro
tecting the things procreated, or the spheres of conjugial love
and the love of infants, flow into all thing of heaven and all
things of the world, from first [principles] to last, is because all
things which proceed from the Lord, or from the sun which is
from him and in which he is, pervade the created universe even
to the last of all its principles : the reason of this is, because
divine things, which in progression are called celestial and spi
ritual, have no relation to space and time. That extension cannot
be predicated of things spiritual, in consequence of their not
having any relation to space and time, is well known : hence
whatever proceeds from the Lord, is in an instant from first
[principles] in last. That the sphere of conjugial love is thus
universal may be seen above, n. 222 — 225. That in like manner
the sphere of the love of infants is universal, is evident from that
love's prevailing in heaven, where there are infants from the
earths ; and from that love's prevailing in the world with men,
beasts and birds, serpents and insects. Something resembling
this love prevails also in the vegetable and mineral kingdoms ;
in the vegetable, in that seeds are guarded by shells or husks
as by swaddling clothes, and moreover are in the fruit as in a
house, and are nourished with juice as with milk ; that there is
something similar in minerals, is plain from the matrixes and
external covering, in which noble gems and metals are concealed
and guarded.
390. The reason why the sphere of procreating, and the
sphere of protecting the things procreated, make a one in a con
tinual series, is, because the love of procreating is continued
into the love of what is procreated. The quality of the love of
procreating is known from its delight, which is supereminent
and transcendent. This love influences the state of procreating
316

and rrs chaste delights. 390 — 392
with men, and in a remarkable manner the state of reception
with women ; and this very exalted delight with its love continues
even to the birth, and there attains its fulness.
391. TV. The sphere of the love of infants is a
sphere of protection and support of those wno cannot
protect and support themselves. That the operations of uses
from the Lord by spheres proceeding from him, are the divine
providence, was said above, n. 386 ; this divine providence there
fore is meant by the sphere of protection and support of those
who cannot protect and support themselves : for it is a law of
creation that the things created are to be preserved, guarded,
protected, and supported ; otherwise the universe would fall to
decay : but as this cannot be done immediately from the Lord
with living creatures, who are left to their own choice, it is done
mediately by his love implanted in fathers, mothers, and nurses.
That their love is from the Lord influencing them, is not known
to themselves, because they do not perceive the influx, and sti! 1
less the Lord's omnipresence: but who does not see, that th s
principle is not of nature, but of the divine providence operating
in and by nature; and that such a universal principle cannit
exist except from God, by a certain spiritual sun, which is in the
centre of the universe, and whose operation, being without space
and time, is instant and present from first principles in last ?
But in what manner that divine operation, which is the Lord's
divine providence, is received by animate subjects, will be shew n
in what follows. That mothers and fathers protect and support
infants, because they cannot protect and support themselves, is
not the cause of that love, but is a rational cause derived from
that love's falling into the understanding ; for a man, from this
cause alone, without love inspired and inspiring it, or without
law and punishment compelling him, would no more than a
statue provide for infants.
392. V. This sphere affects both the evil and the
GOOD, AND DISPOSES EVERY ONE TO LOVE, PROTECT, AND SUPPORT
his offspring from his own love. Experience testifies that
the love of infants prevails equally with the evil and the good,
and in like manner with tame and wild beasts ; yea, that in some
cases it is stronger and more ardent in its influence on evil men,
and also on wild beasts. The reason of this is, because all love
proceeding from the Lord and flowing into subjects, is changed
in the subject into the love of its life; for every animate subject
has no other sensation than that its love originates in itself, as it
does not perceive the influx ; and while also it actually loves itself,
it makes the love of infants proper to itself ; for it sees as it were
itself in them, and them in itself, and itself thus united with
them. Hence also this love is fiercer with wild beasts, as with
lions and lionesses, he and she bears, leopards and leopardesses,
he and she wolves, and others of a like nature, than with horses,
317

392 — 394 conjugial love
deer, goats, and sleep; because those wild beasts have dominion
over the tame, and hence self-love is predominant, and this loves
itself in its offspring ; therefore as we said, the influent love is
turned into self-love. Such an inversion of the influent love into
self-love, and the consequent protection and support of the young
offspring by evil parents, is of the Lord's divine providence ; for
otherwise there would remain but few of the human race, and
none of the savage beasts, which, nevertheless, are of use. From
these considerations it is evident, that every one is disposed to
love, protect, and support his offspring, from his own love.
393. VI. This sphere principally affects the female
SEX, THUS MOTHERS AND THE MALE SEX, OR FATHERS, BY DERI
VATION from them. This follows from what was said above, in
regard to the origin of conjugial love, — that the sphere of con
jugial love is received by the women, and through them is trans
ferred to the men : because women are born loves of the under
standing of the men, and the understanding is a recipient. The
case is the same with the love of infants, because this originates
in conjugial love. It is well known that mothers are influenced
by a most tender love of infants, and fathers by a love less tender.
That the love of infants is inherent in conjugial love, into which
women are born, is evident from the amiable and endearing love
of girls towards infants, and towards their dolls, which they
carry, dress, kiss, and press to their bosoms : boys are not influ
enced by any such affection. It appears as if mothers derived
the love of infants from nourishing them in the womb out of
their own blood, and from the consequent appropriation of their
life, and thus from sympathetic union : but still this is not the
origin of that love ; for if another infant, without the mother's
knowledge, were to be put after the birth in the place of the
genuine infant, the mother would love it with equal tenderness
as if it were her own : moreover infants are sometimes loved by
(heir nurses more than by their mothers. From these considera
tions it follows, that this love is from no other source than from
the conjugial love implanted in every woman, to which is joined
the love of conceiving; from the delight of which the wife is
prepared for reception. This is the first of the above love, which
with its delight after the birth passes fully to the offspring.
394. VII. This sphere is also a sphere of innocence
and peace [from the Lord]. Innocence and peace are the
two inmost principles of heaven ; they are called inmost principles,
because they proceed immediately from the Lord : for the Lord
is innocence itself and peace itself. From innocence the Lord is
called a Lamb, and from peace he saith, " Peace I leave you ;
my peace I give you." John xiv. 27 ; and he is also meant by the
peace with which the disciples were to salute a city or house
which they entered ; and of which it is said, that -f it was
worthy, peace would come upon it, and if not worthy, peace
318

AND ITS CHASTE DELIGHTS. 394  396
would return, Matt. x. 11 — 15. Hence also the Lord is called
the Prince of peace, Isaiah ix. 5, 6. A further reason why inno
cence and peace are the inmost principles of heaven, is, because
innocence is the esse of every good, and peace is the blessed
principle of every delight which is of good. See the work on
Heaven and Hell, as to the state of innocence of the angels of
heaven, n. 276 — 283 ; and as to peace in heaven, n. 284—290.
395. VIII. The sphere of innocence flows into infants,
AND THROUGH THEM INTO THE PARENTS, AND AFFECTS THEM. It
is well known that infants are innocences ; but it is not known
that their innocence flows in from the Lord. It flows in from
the Lord, because, as was said just above, he is innocence itself;
neither can any thing flow in, since it cannot exist except from
its first principle, which is it itself. But we will briefly describe
the nature and quality of the innocence of infants, which affects
parents : it shines forth from their face, from some of their
gestures, and from their first' speech, and affects them. They
have innocence, because they do not think from any interior
principle ; for they do not as yet know what is good and evil, and
what is true and false, as the ground of their thoughts ; in con
sequence of which they have not a prudence originating in self
hood, nor any deliberate purpose ; of course they do not regard
any evil as an end. They are free from selfhood acquired from
Belf-love and the love of the world ; they do not attribute any
thing to themselves ; they refer to their parents whatever they
receive ; content with the trifles which are given them as presents,
they have no care about food and raiment, or about the future ;
they do not look to the world, and immerse themselves thereby
in the desire of many things ; they love their parents, their nurses,
and their infant companions, with whom they play in innocence ;
they suffer themselves to be guided, they harken and obey.
This is the innocence of infancy, which is the cause of the love
called storge.
396. IX. It also flows in to the souls of the parents,
AND UNITES WITH THE SAME SPHERE [AS OPERATIVE] WITH THE
INFANTS, AND IT IS PRINCIPALLY INSINUATED BY MEANS OF
the touch. The Lord's innocence flows into the angels of the
third heaven, where all are in the innocence of wisdom, and
passes through the inferior heavens, but only through the inno
cences of the angels therein, and thus immediately and mediately
flows into infants. These differ but little from graven forms ; but
still they are receptible of life from the Lord through the heavens.
Yet, unless the parents also received that influx in their souls,
aud in the inmost principles of their minds, they would in vain
be affected by the innocence of the infants. There must be
something adequate and similar in another, whereby communica
tion may be effected, and which may cause reception, affection,
and thence conjunction; otherwise it would be like soft seed
319

396, 397 conjugial love
falling upon a stone, or a lamb exposea to a wolf. From this
ground then it is, that innocence flowing into the souls of the
parents, unites with the innocence of the infants. Experience
may shew that, with the parents, this conjunction is effected by
the mediation of the bodily senses, but especially by the touch :
as that the sight is intimately delighted by seeing them, the
hearing by their speech, the smelling by their odor. That the
communication and therefore the conjunction of innocence is
principally effected by the touch, is evident from the satisfaction
of carrying them in the arms, from fondling and kissing them,
especially in the case of mothers, who are delighted in laying
their mouth and face upon their bosoms, and at the same time
iu touching the same with the palms of their hands, in general,
in giving them milk by suckling them at the breasts, moreover,
in stroking their naked body, and the unwearied pains they take
in washing and dressing them on their laps. That the Commu
nications of love aud its delights between married partners are
effected by the sense of the touch has been occasionally proved
above. The reason why communications of the mind are also
effected by the same sense is, because the hands are a man's
ultimates, and his first principles are together in the ultimates,
whereby also all things of the body and of the mind are kept
together in an inseparable connection. Hence it is, that Jesus
touched infants, Matt, xviii. 2 — 6 ; Mark x. 13 — 16 ; and that
he healed the sick by the touch : and that those who touched
him were healed : hence also it is, that inaugurations into the
priesthood are at this day effected by the laying on of hands.
From these considerations it is evident, that the innocence of
parents and the innocence of infants meet each other by the
touch, especially of the hands, and thereby join themselves
together as by kisses.
397. That innocence produces similar effects with beasts and
birds as with men, and that by contact, is well known : the
reason of this is, because all that proceeds from the Lord, in an
instant pervades the universe, as may be seen above, n. 388 —
390 ; and as it proceeds by degrees, and by continual mediations,
therefore it passes not only to animals, but also to vegetables and
minerals ; see n. 389 ; it also passes into the earth itself, which
is the mother of all vegetables and minerals ; for the earth, in
the spring, is in a prepared state for the reception of seeds, as it
were in the womb ; and when it receives them, it, as it were,
conceives, cherishes them, bears, excludes, suckles, nourishes,
clothes, educates, guards, and, as it were, loves the offspring
derived from them, and so forth. Since the sphere of procreation
proceeds thus far, how much more must it proceed to animals of
every kind, even to worms 1 That as the earth is the common
mother of vegetables, so there is also a common mother of bees
in every hive, is a well known fact, confirmed by observation.
320

AND ITS CHASTE DELIGHTS. 398  400
398. X. In the degree in which innocejsce retires
FROM INFANTS, AFFECTION AND CONJUNCTION ALSO ABATE, AND
THIS SUCCESSIVELY EVEN TO SEPARATION. It is Well known
that the love of infants, or storge, retires from parents according
as innocence retires from them ; and that, in the case of men, it
retires even to the separation of children from home, and in
the case of beasts and birds, to a rejection from their presence,
and a total forgetfulness of relationship. From this circumstance,
as an established fact, it may further appear, that innocence
flowing in on each side produces the love called storge.
399. XI. A STATE OF RATIONAL INNOCENCE AND PEACB
WITH PARENTS TOWARDS INFANTS, IS GROUNDED IN THE OTR-
CUMSTAMCE, THAT THEY KNOW NOTHING AND CAN DO NOTHING
FROM THEMSELVES, BUT FROM OTHERS, ESPECIALLY FROM THE
FATHER AND MOTHER J AND THIS STATE SUCCESSIVELY RETIRES, IN
PROPORTION AS THEY KNOW AND HAVE ABILITY FROM THEMSELVES,
and not from others. That the sphere of the love of infants
is a sphere of protection and support of those who cannot protect
and support themselves, was shewn above in its proper article, n.
391 : that this is only a rational cause with men, but not the
very essential cause of that love prevailing with them, was also
mentioned in the same article. The real original cause of that
love is innocence from the Lord, which flows in while the mac
is ignorant of it, and produces the above rational cause ;
therefore as the first cause produces a retiring from that love, so
also does the second cause at the same time ; or what is the
same, as the communication of innocence retires, so also the
persuading reason accompanies it; but this is the case only with
man to the intent that he may do what he does from freedom
according to reason, and from this, as from a rational and at
the same time a moral law, may support his adult offspring
according to the requirements of necessity and usefulness. This
second cause does not influence animals who are without reason,
they being affected only by the prior cause, which to them is
instinct. 400. XH. The sphere of the love of procreating
ADVANCES LN ORDER FROM THE END THROUGH CAUSES INTO
EFFECTS, AND MAKES PERIOD8 J WHEREBY CREATION IS PRE
SERVED IN THE STATE FORESEEN AND PROVIDED FOR. All
operations in the universe have a progression from ends through
causes into effects. These three are in themselves indivisible,
although in idea they appear divided ; but still the end, unless
the intended effect is seen together with it, is not any thing ;
nor does either become any. thing, unless the cause supports,
contrives, and conjoins it. Such a progression is inherent in every
man in general, and in every particular, altogether as will,
understanding, and action : every end in regard to man relates
to the will, every cause to the understanding, and every effect to
21 321

400  402 CONJUGIAL LOVE
the action ; in like manner, every end relates to love, every
efficient cause to wisdom, and every effect thence derived to use.
The reason of this is, beca "se the receptacle of love is the will,
the receptacle of wisdom is the understanding, and the receptacle
of use is action : since therefore operations in general and in
particular with man advance from the will through the under
standing into act, so also do they advance from love through
wisdom into use. By wisdom here we mean all that which be
longs to judgement and thought. That these three are a one in
the effect, is evident. That they also make a one in ideas before
the effect, is perceived from the consideration, that determination
only intervenes ; for in the mind an end goes forth from the will
and produces for itself a cause in the understanding, and pre
sents to itself an intention ; and Intention is as an act before
determination ; hence it is, that by a wise man, and also by the
Lord, intention is accepted as an act. What rational person
cannot see, or, when he hears, acknowledge, that those three
principles flow from some first cause, and that that cause is, that
from the Lord, the Creator and Conservator of the universe,
there continually proceed love, wisdom, and use, and these
three are one ? Tell, if you can, in what other source they
originate. 401. A similar progression from end through cause into effect
belongs also to the sphere of procreating and of protecting the
things procreated. The end in this case is the will or love of
procreating ; the middle cause, by which the end is effected and
into which it infuses itself, is conjugial love ; the progressive
series of efficient causes is the loving, conception, gestation of
the embryo or offspring to be procreated ; and the effect is the
offspring itself procreated. But although end, cause, and effect
successively advance as three things, still in the love of pro
creating, and inwardly in all the causes, and in the effect itself,
t hey make a one. They are the efficient causes only, which ad
vance through times, because in nature ; while the end or will,
or love, remains continually the same : for ends advance in nature
through times without time ; but they cannot come forth and
manifest themselves, until the effect or use exists and becomes a
subject; before this, the love could love only the advance, but
could not secure and fix itself. That there are periods of such
progressions, and that creation is thereby preserved in the state
foreseen and provided for, is well known. But the series of the
love of infants from its greatest to its least, thus to the boundary
in which it subsists or ceases, is retrograde ; since it is according
to the decrease of innocence in the subject, and also on account
of the periods.
402. XIII. The love of infants descends, and does
not ascend. That it descends from generation to generation, or
from sons and daughters to grandsons and granddaughters, and
322

AND ITS CHASTE DELIGHTS. 402—405
does not ascend from these to fathers and mothers of families, is
well known. The cause of its increase in descent is the love of
fructifying, or of producing uses, and in respect to the human
race, it is the love of multiplying it ; but this derives its origin
solely from the Lord, who, in the multiplication of the human
race, regards the conservation of creation, and as the ultimate
end thereof, the angelic heaven, which is solely from the human
race ; and since the angelic heaven is the end of ends, and thence
the love of loves with the Lord, therefore there is implanted in
the souls of men, not only the love of procreating, but also of
loving the things procreated in successions : hence also this love
exists only with man and not with any beast or bird. That
this love with man descends increasing, is in consequeuce of the
glory of honor, which in like manner increases with him accord
ing to amplifications. That the love of honor and glory receives
into itself the love of infants flowing from the Lord, and makes
it as it were its own, will be seen in article xvi.
403. XIV. Wives have one state of love before con
ception AND ANOTHER AFTER, EVEN TO THE BIRTH. This is
adduced to the end that it may be known, that the love of pro
creating, and the consequent love of what is procreated, is im
planted in conjugial love with women, and that with them those
two loves are divided, while the end, which is the love of
procreating, begins its progression. That the love called storge
is then transferred from the wife to the husband ; and also that
the love of procreating, which, as we said, with a woman makes
one with her conjugial love, is then not alike, is evident from
several indications.
404. XV. With parents conjugial love is conjoined
WITH THE LOVE OF INFANTS BY SPIRITUAL CAUSES, AND THENCE
by natural. The spiritual causes are, that the human race
may be multiplied, and from this the angelic heaven enlarged,
and that thereby such may be born as will become angels, serving
the Lord to promote uses in heaven, and by consociation with.
men also in the earths : for every man has angels associated with
him from the Lord ; and such is his conjunction with them, that
if they were taken away, he would instantly die. The natural
causes of the conjunction of those two loves are, to effect the
birth of those who may promote uses in human societies, and
may be incorporated therein as members. That the latter are
the natural and the former the spiritual causes of the love of
infants and of conjugial love, even married partners themselves
think and sometimes declare, saying they have enriched heaven
with as many angels as they have had descendants, and have
furnished society with as many servants as they have had children.
405. XVI. The love of children and infants is dif
ferent WITH SPIRITUAL MARRIED PARTNERS FROM WHAT IT IS
with natural. With spiritual married partners the love of
323

405, 406 CONJUGIAL LOVE
infants as to appearance, is like the love ol infants with natural
married partners ; but it is more inward, and thence more tender,
because that love exists from innocence, and from a nearer recep
tion of innocence, and thereby a more present preception of it in
man's self; for the spiritual are such so far as they partake of
innocence. But spiritual fathers and mothers, after they have
sipped the sweet of innocence with their infants, love their chil
dren very differently from what natural fathers and mothers do.
The spiritual love their children from their spiritual intelligence
and moral life ; thus they love them from the fear of God and
actual piety, or the piety of life, aud at the same time from
affection and application to uses serviceable to society, conse
quently from the virtues and good morals which they possessed.
From the love of these things they are principally led to provide
for, and minister to, the necessities of their children ; therefore
if they do not observe such things in them, they alienate their
minds from them and do nothing for them but so far as they
think themselves bound in duty. With natural fathers and
mothers the love of infants is indeed grounded also in innocence ;
but when the innocence is received by them, it is entwined around
their own love, and consequently the love of their infants from the
latter, and at the same time from the former, kissing, embracing,
and dangling them, hugging the in to their bosoms, aud fawning
upon and flattering them beyond all bounds, regarding them as
one heart and soul with themselves ; and afterwards, when they
have passed the state of infancy even to boyhood and beyond it,
in which state innocence is no longer operative, they love them
not from any fear of God and actual piety, or the piety of life,
nor from any rational and moral intelligence they may have;
neither do they regard, or only very slightly, if at all, their in
ternal affections, and thence their virtues and good morals, but
only their externals, which they favor and indulge. To these
externals their love is directed and determined : hence also they
close their eyes to their vices, excusing, aud favoring them.
'The reason of this is, because with such parents the love of their
offspring is also the love of themselves ; and this love adheres
to the subject outwardly, without entering into it, as self does
not enter into itself.
406. The quality of the love of infante and of the love of
children with the spiritual and with the natural, is evidently
discerned from them after death ; for most fathers, when they
come into another life, recollect their children who have died
before them ; they are also presented to and mutually acknow
ledge each other. Spiritual fathers only look at them, and
inquire as to their present state, and rejoice if it is well with them,
ard grieve if it is ill ; and after some conversation, instruction,
and admonition respecting moral celestial life, they separate from
them, tellirg them, that they are no longer to be remembered
324

AND ITS CHASTE DELIGHTS. 406  408
as fathers because the Lord is the only Father to all in heaven,
according to his words, Matt, xxiii. 9 : and that they do not at
all remember them as children. But natural fathers, when
they first become conscious that they are living after death, and
recall to mind their children who have died before them, and
also when, agreeably to their wishes, they are presented to each
other, they instantly embrace, and become united like bundles
of rods ; and in this case the father is continually delighted with
beholding and conversing with them. If the father is told that
some of his children are satans, and that they have done injuries
to the good, he nevertheless keeps them in a group around him, if
he himself sees thatthey are the occasion of hurt and do mischief,
he still pays no attention to it, nor does he separate any of them
from association with himself; in order, therefore, to prevent the
continuance of such a mischievous company, they are of necessity
committed forthwith to hell ; and there the father, before the
children, is shut up in confinement, and the children are sepa
rated, and each is removed to the place of his life.
407. To the above I will add this wonderful relation : — in the
spiritual world I have seen fathers who, from hatred, and as it
were rage, had looked at infants presented before their eyes, with
a mind so savage, that, if they could, they would have murdered
them ; but on its being hinted to them, though without truth, that
they were their own infants, their rage and savageness instantly
subsided, and they loved them to excess. This love and hatred
prevail together with those who in the world had been inwardly
deceitful, and had set their minds in enmity against the Lord.
408. XVIL With the spiritual that love is from
WHAT IS INTERIOR OR PRIOR, BUT WITH THE NATURAL FROM
what is exterior or posterior. To think and conclude from
what is interior or prior, is to think and conclude from ends
and causes to effects ; but to think and conclude from what is
exterior or posterior, is to think and conclude from effects to
causes and ends. The latter progression is contrary to order,
but the former according to it; for to think and conclude from
ends and causes, is to think and conclude from goods and truths,
viewed in a superior region of the mind, to effects in an inferior
region. Real human rationality from creation is of this quality.
But to think and conclude from effects, is to think and conclude
from an inferior region of the mind, where the sensual things of
the body reside with their appearances and fallacies, to guess at
causes and effects, which in itself is merely to confirm falsities
and concupiscences, and afterwards to see and believe them to be
truths of wisdom and goodnesses of the love of wisdom. The
-rase is similar in regard to the love of infants and children with
the spiritual and the natural ; the spiritual love them from what
is prior, thus according to order : but the natural love them from
what is posterior, thus contrary to order. These observations 325

408  411 CONJUGIAL LOVE
. are adduced only for the confirmation of the preceding am
cle. 409. XVIIL In consequence hereof that love prevails
WITH MARRIED PARTNERS WHO MUTUALLY LOVE EACH OTHER, AND
also with those who do not at all love each other; con
sequently it prevails with the natural as well as with the spiritual ;
but the latter are influenced by conjugial love, whereas theforrner
are influenced by nosuch love but what is apparent andpretended.
The reason why the love of infants and conj ugial love still act in
unity, is, because, as we have said, conjugial love is implanted in
every woman from creation, and together with it the love of pro
creating, which is determined to and flows into the procreated
offspring, and from the women is communicated to the men.
Hence in houses, in which there is no conjugial love between the
man and his wife, it nevertheless is with the wife, and thereby
some external conjunction is effected with the man. From this
same ground it is, that even harlots love their offspring ; for that
which from creation is implanted in souls, and respects propaga
tion, is indelible, and cannot be extirpated.
410. XIX. The love of infants remains after death,
especially with women. Infants, as soon as they are raised
up, which happens immediately after their decease, are elevated
into heaven, and delivered to angels of the female sex, who in
the life of the body in the world loved infants, and at the same
time feared God. These, having loved all infants with maternal
tenderness, receive them as their own ; and the infants in this
case, as from an innate feeling, love them as their mothers: as
many infants are consigned to them, as they desire from a spiri
tual storge. The heaven in which infants are appears in front in
the region of the forehead, in the line in which the angels look
directly at the Lord. That heaven is so situated, because all
infants are educated under the immediate auspices of the Lord.
There is an influx also into this heaven from the heaven of inno
cence, which is the third heaven. When they have passed
through this first period, they are transferred to another heaven,
where they are instructed.
411. XX. Infants are educated under the Lord's au
spices BY SUCH WOMEN, AND GROW IN STATURE AND INTELLIGENCE
as in the world. Infants in heaven are educated in the follow
ing manner ; they learn to speak from the female angel who has
the charge of their education ; their first speech is merely the
sound of affection, in which however there is some beginning of
thought, whereby what is human in the sound is distinguished
from the sound of an animal; this speech gradually becomes
more distinct, as ideas derived from affection enter the thought:
all their affections, which also increase, proceed from innocence.
At first, such things are insinuated into them as appear before
their eyes, and are delightful ; and as these are from a spiritual
origin, heavenly things flow into them at the same time, whereby

AND ITS CHASTE DELIGHTS. 411  413
the interiors of tlieir minds are opened. Afterwards, as the
infants are perfected in intelligence, so they grow in stature, and
viewed in this respect, they appear also more adult, because
intelligence and wisdom are essential spiritual nourishment ;
therefore those things which nourish their minds, also nourish
their bodies. Infants in heaven, however, do not grow up beyond
their first age, where they stop, and remain in it to eternity.
And when they are in that age, they are given in marriage, which
is provided by the Lord, and is celebrated in the heaven of the
youth, who presently follows the wife into her heaven, or into
her house, if they are of the same society. That I might know
of a certainty, that infants grow in stature, and arrive at matu
rity as they grow in intelligence, I was permitted to speak with
some while they were infants, and afterwards when they were
grown up ; and they appeared as full-grown youths, in a stature,
like that of young men full grown in the world.
412. Infants are instructed especially by representatives ade
quate and suitable to tlieir genius ; the great beauty and interior
wisdom of which can scarcely be credited in the world. I am
permitted to adduce here two representations, from which a
judgement may be formed in regard to the rest. On a certain
time they represented the Lord ascending from the sepulchre,
and at the same time the unition of his human with the divine.
.At first they presented the idea of a sepulchre, but not at the
same time the idea of the Lord, except so remotely, that it was
scarcely, and as it were at a distance, perceived that it was the
Lord ; because in the idea of a sepulchre there is somewhat
funereal, which they hereby removed. Afterwards they cau
tiously admitted into the sepulchre a sort of atmosphere, appear
ing nevertheless as a thin vapor, by which they signified, and
this with a suitable degree of remoteness, spiritual life in baptism.
They afterwards represented the Lord's descent to those who were
bound, and his ascent with them into heaven ; and in order to
accommodate the representation to their infant minds, they let
down small cords that were scarcely discernible, exceedingly soft
and yielding, to aid the Lord in the ascent, being always in
fluenced by a holy fear lest any thing in the representation should
affect something that was not under heavenly influence : not
to mention other representations, whereby infants are introduced
into the knowledges of truth and the affections of good, as by
games adapted to their capacities. To these and similar things'
infants are led by the Lord by means of innocence passing
through the third heaven ; and thus spiritual things are insinu
ated into their affections, and thence into their tender thoughts,
so that they know no other than that they do and think such
things from themselves, by which their understanding commences.
413. XXI. It is there provided by the Lord, that with
THOSE INFANTS THE INNOCENCE OF INFANCY BECOMES THE INNO-
327

413, 414 CONJUGIAL LOVE
CENCE OF WISDOM [AND THUS THEY BECOME ANGELS]. Many may
conjecture that infants remain infants, and become angels imme
diately after death: but it is intelligence and wisdom that make
an angel : therefore so long as infants are without intelligence
and wisdom, they are indeed associated with angels, yet are not
angels : but they then first become so when they are made in
telligent and wise. Infants therefore are led from the innocence
of infancy to the innocence of wisdom, that is, from external
innocence to internal : the latter innocence is the end of all
their instruction and progression : therefore when they attain to
the innocence of wisdom, the innocence of infancy is adjoined to
them, which in the mean time had served them as a plane. I
saw a representation of the quality of the innocence of infancy ;
it was of wood almost without life, and was vivified in proportion
as the knowledges of truth and the affections of good were im
bibed : and afterwards there was represented the quality of the
innocence of wisdom, by a living infant. The angels of the third
heaven, who are in a state of innocence from the Lord above
other angels, appear like naked infants before the eyes of spirits
who are beneath the heavens ; and as they are wiser than all
others, so are they also more truly alive : the reason of this is,
because innocence corresponds to infancy, and also to nakedness;
therefore it is said of Ad am and his wife, when they were in a
state of innocence, that they were naked and were not ashamed,.
but that when they had lost their state of innocence, they were
ashamed of their nakedness, and hid themselves, Gen. ii. 25 ;
chap. iii. 7, 10, 11. In a word, the wiser the angels are the
more innocent they are. The quality of the innocence of wisdom
may in some measure be seen from the innocence of infancy
above described, n. 395, if only instead of parents, the Lord be
assumed as the Father by whom they are led, and to whom they
ascribe what they have received.
414. On the subject of innocence I have often conversed with
the angels who have told me that innocence is the esse of every
good, and that good is only so far good as it has innocence in it:
and,' since wisdom is of life and thence of good, that wisdom is
only so far wisdom as it partakes of innocence : the like is true
of love, charity, and faith ; and hence it is that no one can enter
heaven unless he has innocence ; which is meant by these words
of the Lord, " Suffer infants to come to me, and forbid them not;
far of such is the kingdom of the heavens ; verily I say unto you,
Whosoever shall not receive the kingdom of the heavens as an
infant, he will not enter therein?' Mark x. 14, 15 ; Luke xviii.
16, 17. In this passage, as well as in other parts of the Word,
infants denote those who are in innocence. The reason why good
is good, so far as it has innocence in it, is, because all good is
from the Lord, and innocence consists in being led by the Lord
* * * * * * *
828

AND ITS CHASTE DELIGHTS. 415
415. To He above I shall add this memorable relation.
One morning, as I awoke out of sleep, the light beginning to
dawn and it being very serene, while I was meditating and not
Jret quite awake, I saw through the window as it were a flash of
ightning, and presently I heard as it were a clap of thunder;
and while I was wondering whence this could be, I heard from
heaven words to this effect, " There are some not far from you,
who are reasoning sharply about God and nature. The vibration
of -ight like lightning, and the clapping of the air like thunder,
are correspondences and consequent appearances of the conflict
and collision of arguments, on one side in favor of God, and on
the other in favor of nature." The cause of this spiritual combat
was as follows : there were some satans in hell who expressed a
wish to be allowed to converse with the angels of heaven ; " for,"
said they, " we will clearly and fully demonstrate, that what
they call God, the Creator of all things, is nothing but nature ;
and thus that God is a mere unmeaning expression, unless nature
be meant by it." And as those satans believed this with all their
heart and soul, and also were desirous to converse with the angels
of heaven, they were permitted to ascend out of the mire and
darkness of hell, and to converse with two angels at that time
descending from heaven. They were in the world of spirits,
which is intermediate between heaven and hell. The satans
on seeing the angels there, hastily ran to them, and cried out
with a furious voice, " Are you the angels of heaven with whom
we are allowed to engage in debate, respecting God and nature?
You are called wise because you acknowledge a God ; but, alas !
how simple you are ! Who sees God ? who understands what
God is? who conceives that God governs, and can govern the
universe, with everything belonging thereto ? and who but the
vulgar and common herd of mankind acknowledges what he does
not see and understand ? What is more obvious than that
nature is all in all ? Is it not nature alone that we see with our
eyes, hear with our ears, smell with our nostrils, taste with our
tongues, and touch and feel with our hands and bodies? And
are not our bodily senses the only evidences of truth? Who
would not swear from them that it is so ? Are not your heads in
nature, and is there any influx into the thoughts of your heads
but from nature ? Take away nature, and can you think at all ?
Not to mention several other considerations of a like kind." On
hearing these words the angels replied, "You speak in this
manner because you are merely sensual. All in the hells have
the ideas of their thoughts immersed in the bodily senses, neither
are they able to elevate their minds above them ; therefore we
excuse you. The life of evil and the consequent belief of wha
is false nave closed the interiors of your minds, so that you ar
incapable of any e.evation above the things of sense, except in
a state removed from evils of life, and from false principles of
329

415 conjugial love
faith : for a satan, as well as an angel, can understand truth
when he hears it ; but he does not retain it, because evil oblite
rates truth and induces what is false : but we perceive that you
are now in a state of removal from evil, and thus that you can
understand the truth which we speak ; attend therefore to what
we shall say :" and they proceeded thus : "You have been in the
natural world, and have departed thence, and are now in the
spiritual world. Have you known anything till now concerning
a life after death? Have you not till now denied such a life,
and degraded yourselves to the beasts? Have you known any
thing heretofore about heaven and hell, or the light and heat of
this world ? or of this circumstance, that you are no longer
within the sphere of nature, but above it ; since this world and
all things belonging to it are spiritual, and spiritual things are
above natural, so that not the least of nature can flow into this
world ? But, in consequence of believing nature to be a God or
a goddess, you believe also the light and heat of this world to be
the light aud heat of the natural world, when yet it is not at all
so ; for natural light here is darkness, and natural heat is cold.
Have you known anything about the sun of this world from
which our light and heat proceed ? Have you known that this
sun is pure love, and the sun of the natural world pure Are ;
and the sun of the world, which is pure fire, is that from which
nature exists and subsists ; and that the sun of heaven, which is
pure love, is that from which life itself, which is love with wisdom
exists and subsists ; and thus that nature, which you make a god
or a goddess, is absolutely dead? You can, under the care of a
proper guard, ascend with us into heaven ; and we also, under
similar protection, can descend with you into hell ; and in hea
ven you will see magnificent and splendid objects, but in hell
such as are filthy and unclean. The ground of the difference
is, because all in the heavens worship God, and all in the hells
worship nature ; and the magnificent and splendid objects in the
heavens are correspondences of the affections of good and truth,
and the filthy and unclean objects in the hells are correspon
dences of the lusts of what is evil and false. Judge now, from
these circumstances, whether God or nature be all in all." To
this the satans replied, " In the state wherein we now are, we
can conclude, from what we have heard, that there is a God ;
but when the delight of evil seizes our minds, we see nothing
but nature." These two angels and two satans were Btanding to
the right, at no great distance from me ; therefore I saw and heard
them ; and lo 1 I saw near them many spirits who had been
celebrated in the natural world for their erudition ; and I was
surprised to observe that those great scholars at one time stood
near the angels and at another near the satans, and that they
favoerd the sentiments of those near whom they stood ; and I
was led to understand that the changes of their situation were
330

AND ITS CHASTE DELIGHTS. 415, 416
changes of the state of their minds, which sometimes favored
one side and sometimes the other ; for they were vertumni.
Moreover, the angels said, " We will tell you a mystery ; on our
looking down upon the earth, and examining those who wera
celebrated for erudition, and who have thought about God and
nature from their own jndgement, we have found six hundred
out of a thousand favorers of nature, and the rest favorers of
God ; and that these were in favor of God, in consequence of
having frequently maintained in their conversation, not from any
convictions of their understandings, but only from hear-say, that
nature is from God ; for frequent conversation from the memory
and recollection, and not at the same time from thought and
intelligence, induces a species of faith." After this, the satans
were entrusted to a guard and ascended with the two angels into
heaven, and saw the magnificent and splendid objects contained
therein ; and being then an illustration from the light of heaven,
they acknowledged the being of a God, and that nature was
created to be subservient to the life which is in God and from
God ; and that nature in itself is dead, and consequently does
nothing of itself, but is acted upon by life. Having seen and
perceived these things, they descended : and as they descended
the love of evil returned and closed their understanding above
and opened it beneath ; and then there appeared above it as it
were a veil sending forth lightning from infernal fire ; and as
30on as they touched the earth with their feet, the ground cleaved
asunder beneath them, and they returned to their associates.
416. After ¦ these things those two angels seeing me near,
said to the by-standers respecting me, " We know that this
man has written about God and nature ; let us hear what he has
written." They therefore came to me, and in treated that what
I had written about God and nature might be read to them :
I therefore read as follows. " Those who believe in a Divine
operation in everything of nature, may confirm themselves in
favor of the Divine, from many things which they see in nature,
equally, yea more than those who confirm themselves in favor
of nature : for those who confirm themselves in favor of the
Divine, attend to the wonderful things, which are conspicuous
in the productions of both vegetables and animals : — in the
production of vegetables, that from a small seed sown in
the earth there is sent forth a root, by means of the root a stem,
and successively buds, leaves, flowers, fruits, even to new seeds ;
altogether as if the seed was acquainted with the order of suc
cession, or the process by which it was to renew itself. What
-ational person can conceive, that the sun which is pure fire,
is acquainted with this, or that it can endue its heat and light
with a power to effect such things ; and further, that it can
form wonderful things therein, and intend use ? When a man
of elevated reason sees and considers such things, he cannot
331

416 CONJUGIAL LOVE
think otherwise than that they are from him who has infinite
wisdom, consequently from God. Those who acknowledge the
Divine, also see and think so ; but those who do not acknowledge
it, do not see and think so, because they are unwilling ; and
thereby they let down tlieir rational principle into the sensual,
which derives all its ideas from the luminous principle in which
the bodily senses are, and confirms their fallacies urging, ' Do
not you see the sun effecting these things by its heat and light ?
What is that which you do not see ?' Is it anything ? Those
who confirm themselves in favor of the Divine, attend to the
wonderful things which are conspicuous in the productions of
animals ; co mention only what is conspicuous in eggs, that
there lies concealed in them a chick in its seed, or first principles
of existence, with everything requisite even to the hatching,
and likewise to every part of its progress after hatching, until it
becomes a bird, or winged animal, in the form of its parent
Btock. A further attention to the nature and quality of the form
cannot fail to cause astonishment in the contemplative mind ; to
observe in the least as well as in the largest kinds, yea, in the
invisible as in the visible, that is, in small insects, as in fowls or
great beasts, how they are all endowed with organs of sense,
such as seeing, smelling, tasting, touching ; and also with
organs of motion, such as muscles, for they flyr and walk; and
likewise with viscera, around the heart and lungs, which are
actuated by the brains : that the commonest insects enjoy al
these parts of organization is known from their anatomy, a*
described by some writers, especially Swammerdam in his Books
of Nature. Those who ascribe all things to nature do indeed
B*e such things ; but they think only that they are so, and say
that nature produces them : and this they say iu consequence of
having averted their minds from thinking about the Divine ;
and those who have so averted their minds, when they see the
wonderful things in nature, cannot think rationally, and still
less spiritually ; but they think sensually and materially, and in
this case they think in and from nature, and not above it, in
like manner as those do who are in hell ; differing from beasts
only iu this respect, that they have rational powers, that is,
they are capable of understanding, and thereby of thinking
otherwise, if only they are willing. Those who have averted
themselves from thinking about the Divine, when they see the
wonderful things in nature, and thereby become sensual, do not
consider that the sight of the eye is so gross that it sees several
small insects as one confused mass ; when yet each of them ia
organized to feel and to move itself, consequently is endowed
with fibres and vessels, also with a little heart, pulmonary pipes,
small viscera, and brains ; and that the contexture of these parts
consists of the purest principles in nature, and corresponds to
some life, by virtue of which their minutest parts are distinctly
332

4ND H£ CHASTE DELIGHTS. 416 — 418
acted upon. Since the sight of the eye is so gross that several
of such insects, with the innumerable things in each, appear to
it as a small confused mass, and yet those who are sensual,
think and judge from that sight, it is evident how gross their
minds are, and consequently in what thick darkness they are
respecting spiritual things.
417. " Every one that is willing to do so, may confirm him
self in favor of the Divine from the visible things in nature ;
and he also who thinks of God from the principle of life, does so
confirm himself; while, for instance, he observes the fowls of
heaven, how each species of them knows its proper food and
where it is to be found ; how they can distinguish those of their
own kind by the sounds they utter and by their external appear
ance; how also, among other kinds, they can tell which are
their friends and which their foes ; how they pair together, build
their nests with great art, lay therein their eggs, hatch them,
know the time of hatching, and at its accomplishment help their
young out of the shell, love them most tenderly, cherish ther*
under tlieir wings, feed and nourish them, until they are able lo
provide for themselves and do the like, and to procreate a family
in order to perpetuate their kind. Every one that is willing to
think of a divine influx through the spiritual world into the
natural, may discern it in these instances, and may also, if he
will, say in his heart, ' Such knowledges cannot flow into those
animals from the sun by the rays of its light :' for the sun, from
which nature derives its birth and its essence, its pure fire, and
consequently the rays of its light are altogether dead ; and thus
they may conclude, that such effects are derived from an influx
of divine wisdom into the ultimates of nature.
418. " Every one may confirm himself in favor of the Divine
from what is visible in nature, while he observes worms, which
from the delight of a certain desire, wish and long after a chang
of their earthly state into a state analogous to a heavenly one
for this purpose they creep into holes, and cast themselves as it
were into a womb that they may be born again, and there become
chrysalises, aurelias, nymphs, and at length butterflies ; and when
they have undergone this change, and according to their species
are decked with beautiful wings, they fly into the air as into
their heaven, and there indulge in all festive sports, pair together,
lay their eggs, and provide for themselves a posterity ; and then
they are nourished with a sweet and pleasant food, which they
extract from flowers. Who that confirms himself in favor of the
Divine from what is visible in nature, does not see some image
of the earthly state of man in these animals while they are worms,
and of his heavenly state in the same when they become butter
flies ? whereas those whc confirm themselves in favor of nature,
see indeed such things : but as they have rejected from their
333

418, 419 CONJUGIAL LOVE
minds all thought of man's heavenly state, they call them mere
instincts of nature.
419. "Again, everyone may confirm himself in favor of the
Divine from what is visible in nature, while he attends to the
discoveries made respecting bees, — how they have the art to
gather wax and suck honey from herbs and flowers, and build
cells like small houses, and arrange them into the form of a city
with streets, through which they come in and go out ; and how
they can smell flowers and herbs at a distance, from which they
may collect wax for their home and honey for their food ; and
how, when laden with these treasures, they can trace their way
back in a right direction to their hive ; thus they provide for
themselves food and habitation against the approaching winter,
as if they were acquainted with and foresaw its coming. They
also set over themselves a mistress as a queen, to be the parent
of a future race, and for her they build as it were a palace in an
elevated situation, and appoint guards about her; and when the
time comes for her to become a mother, she goes from cell to cell
and lays her eggs, which her attendants cover with a sort of
ointment to prevent their receiving injury from the air ; hence
arises a new generation, which, when old enough to provide in
like manner for itself, is driven out from home ; and when driven
out, it flies forth to seek a new habitation, not however till it has
first collected itself into a swarm to prevent dissociation. About
autumn also the useless drones are brought forth and deprived of
their wings, lest they should return and consume the provision
which they had taken no pains to collect; not to mention many
other circumstances ; from which it may appear evident, that on
account of the use which they afford to mankind, they have by
influx from the spiritual world a form of government, such as
Erevails among men in the world, yea, among angels in the
eavens. What man of uncorrupted reason does not see that
such instincts are not communicated to bees from the natural
world ? What has the sun, in which nature originates, in com
mon with a form of government which vies with and is similar to
a heavenly one ? From these and similar circumstances respect
ing brute animals, the confessor and worshiper of nature confirms
himself in favor of nature, while the confessor and worshiper o4
God, from the same circumstances, confirms himself in favor o
the Divine : for the spiritual man sees spiritual things therein,
and the natural man natural ; thus every one according to his
quality. In regard to myself, such circumstances have been to
me testimonies of an influx of what is spiritual into what is
natural, or of an influx of the spiritual world into the natural
world ; thus of an influx from the divine wisdom of the Lord.
Consider also, whether you can think analytically of any form of
government, any civil aw, any moral virtue, or any spiritual
334

AND ITS CHASTE DELIGHTS. 419  422
truth, unless the Divine flows in from his wisdom through the
spiritual world : for my own part, I never did, and still feei it to
be impossible ; for I have perceptibly and sensibly observed such
influx now [1768] for twenty-five years continually : I therefore
speak this from experience.
420. " Can nature, let me ask, regard use as an end, and
dispose uses into orders and forms ? This is in the power of none
but a wise being; and none but God, who is infinitely wise, can
^o order and form the universe. Who else can foresee and pro-
ride for rciankind all the things necessary for their food and
clothing, producing them from the fruits of the earth and from
animals ? It is surely a wonderful consideration among many
others, that those common insects, called silk-worms, should
supply with splendid clothing all ranks of persons, from kings
and queens .even to the lowest servants ; and that those common
insects thebees, should supply wax to enlighten both our temples
and palaces. These, with several other similar considerations,
are standing proofs, that the Lord by an 'operation from him
self through the spiritual world, effects whatever is done in
aature. 421. It may be expedient here to add, that I have seen in
the spiritual world those who had confirmed themselves in favor
of nature by what is visible in this world, so as to .become
atheists, and that their understanding in spiritual light appeared
open beneath but closed above, because with their thinking faculty
they had looked downwards to the earth and not upwards to
heavem The super-sensual principle, which is the lowest prin
ciple of the understanding, appeared as a veil, in come cases
sparkling from infernal fire, in some black as soot, and in some
pale and livid as a corpse. Let every one therefore beware of
confirmation in favor of nature, and let him confirm himself in
favor of the Divine ; for which confirmation there is no want of
materials. 422. " Some indeed are to be excused for ascribing certain
visible effects to nature, because they have had no knowledge
respecting the sun of the spiritual world, where the Lord is, and
of influx thence ; neither have they known any thing about that
world and its state, nor yet of its presence with man ; and con
sequently they could think no other than that the spiritual prin
ciple was a purer natural principle ; and thus that angels were
either in the ether or in the stars ; also that the devil was either
man's evil, or, if he actually existed, that he was either in the
air or in the deep ; also that the souls of men after death were
either in the inmost part of the earth, or in some place of con
finement till the day of judgement ; not to mention other likt
conceits, which sprung from ignorance of the spiritual world and
its sun. This is the reason why those are to be excused, who
have believed that the visible productions of nature are the effect
3'"

422 CONJUGIAL LOVE
of some principle implanted in her from creation : nevertheless
those who have made themselves atheists by confirmations in
favor of nature, are not to be excused, because they might have
confirmed themselves in favor of the Divine. Ignorance inded
excuses, but does not take away the false principle which is con
firmed ; for this false principle agrees with evil, and evil with
hell."

ADULTEROUS LOVE AND ITS SINFUL
PLEASURES.

ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL
LOVE.
423. At the entrance upon our subject, it may be expedient
to declare what we mean in this chapter by adulterous love. By
adulterous love we do not mean fornicatory love, which precedes
marriage, or which follows it after the death of a married part
ner ; neither do we mean concubinage, which is engaged in from
causes legitimate, just, and excusatory ; nor do we mean either
the mild or the grievous kinds of adultery, whereof a man actually
repents ; for the latter become not opposite, and the former are
not opposite, to conjugial love, as will be seen in the following
pages, where each is treated of. But by adulterous love, oppo
site to conjugial love, we here mean the love of adultery, so long
as it is such as not to be regarded as sin, or as evil, and dis
honorable, and contrary to reason, but as allowable with reason.
This adulterous love not only makes conjugial love the same with
itself, but also overthrows, destroys, and at length nauseates it.
The opposition of this love to conjugial love is the subject treated
of in this chapter. That no other love is treated of [as being in
such opposition], may be evident from what follows concerning
fornication, concubinage, and the various kinds of adultery. But
in order that this opposition may be made manifest to the
rational sight, it may be expedient to demonstrate it in the fol
lowing series : I. It is not known what adulterous love is, unless
it be known what conjugial love is. II. Adulterous love is op
posed to conjugial love. III. Adulterous love is opposed to con
jugial love, as the natural manviewed in himself is opposed to the
spiritual man. IV. Adulterous love is opposed to conjugial love,
as the connubial connection of what is evil and false is opposed
to the marriage of good and truth. V. Hence adulterous love it
opposed to conjugial love, as hell is opposed to heaven. VI. The
impurity of hell is from adulterous love, and the purity of heaven
22 337

423  425 ADULTEROUS LOVE
from conjugial love. VII. The impurity and the purity in the
church are similarly circumstanced. VIII. Adulterous lovemore
and more makes a man not a man (homo), and not a man (vir),
and conjugial love makes a man more and more a man (homo),
and a man (vir). IX. There are a sphere of adulterous love and
a sphere of conjugial love. X. The sphere of adulterous love
ascendsfrom hell, and the sphere of conjugial love descends from
heaven. XI. Those two spheres mutually meet each other in each
world : but they do not unite. XII. Between those two spheres
there is an equilibrium, and noon is in it. XIII. A man is
able lo turn himself to whichever he pleases; but so far as he
turns himself to the one, so far he turns himself from the other.
XIV. Each sphere brings with it delights. XV. The delights of
adulterous love commence from the flesh and are of the flesh even
in the spirit ; but the delights of conjugial love commence in the
spirit, and are of the spirit even in the flesh. XVI. The delights
cf adulterous love are the pleasures of insanity ; but the delights
of conjugial love are the delights of wisdom. We proceed to an
explanation of each article.
424. I. It is not known what adulterous love is, unless
it be known what conjugial love is. By adulterous love we
mean the love of adultery, which destroys conjugial love, as
above, n. 423. That it is not known what adulterous love is,
unless it be known what conjugial love is, needs no demonstra
tion, but only illustration by similitudes : as for example ; whc
can know what is evil and false, unless he know what is good
and true ? and who knows what is unchaste, dishonorable, unbe
coming, and ugly, unless he knows what is chaste, honorable,
becoming, and beautiful ? and who can discern the various kinds
of insanity, but he that is wise, or that knows what wisdom is!
also, who can rightly perceive discordant and grating sounds, but
he that is well versed in the ddctrine and study of harmonious
numbers ? in like manner, who can clearly discern what is the
quality of adultery, unless he has first clearly discerned what is
the quality of marriage? and who can make a just estimate of
the filthiness of the pleasures of adulterous love, but he that has
first made a just estimate of the purity of conjugial love ? As I
have now completed the treatise on Conjugial Love and its
chaste Delights, I am enabled, from the intelligence I thence
acquired, to describe the pleasures respecting adulterous love.
425. H. Adulterous love is opposed to conjugial love.
Every thing in the universe has its opposite ; and opposites, in
regard to each other, are notrelatives, but contraries. Relatives
are what exist between the greatest and the least of the same
thing ; whereas contraries arise from an opposite in contrariety
thereto ; and the latter are relatives in regard to each other, as
the former are in their regard one to another ; wherefore also the
relations themselves are opposites. That all things have theiJ
338

and its sinful pleasures. 425, 426
opposites, is evident from light, heat, the times of the world,
affections, perceptions, sensations, and several other things. The
opposite of light is darkness ; the opposite of heat is cold ; of the
times of the world the opposites are day and night, summer and
winter ; of affections the opposites are joys and mourning, also
gladnesses and sadnesses ; of perceptions the opposites are goods
and evils, also truths and falses; and of sensations the opposites
are things delightful and things undelightful. Hence it may be
evidently concluded, that conjugial love has its opposite ; this
opposite is adultery, as every one may see, if he be so disposed,
from all the dictates of sound reason. Tell, if you can, what else
is its opposite. It is an additional evidence in favor of this posi
tion, that as sound reason was enabled to see the truth of it by
her own light, therefore she has enacted laws, which are called
laws of civil justice, in favor of marriages and against adulteries.
That the truth of this position may appear yet more manifest, I
may relate what I have very often seen in the spiritual world.
When those who in the natural world have been confirmed adul
terers, perceive a sphere of conjugial love flowing down from
heaven, they instantly either flee away into caverns and hide
themselves, or, if they persist obstinately in contrariety to it,
they grow fierce with rage, and become like furies. The reason
why they are so affected is, because all things of the affections,
whether delightful or undelightful, are perceived in that world,
and on some occasions as clearly as an odor is perceived by the
sense of smelling ; for the inhabitants of that world have not a
material body, which absorbs such things. The reason why the
opposition of adulterous love and conjugial love is unknown to
many in the world, is owing to the delights of the flesh, which,
in the extremes, seem to imitate the delights of conjugial love
and those who are in delights only, do not know anything re
specting that opposition ; and I can venture to say, that should
you assert, that everything has its opposite, and should conclude
that conjugial love also has its opposite, adulterers will reply,
that that love has not an opposite, because adulterous love, can
not be distinguished from it ; from which circumstance it is fur
ther manifest, that he that does not know what conjugial love is,
does not know what adulterous love is ; and moreover, that from
adulterous love it is not known what conjugial love is, but from
conjugial love it is known what adulterous love is. No one
knows good from evil, but evil from good ; for evil is in dark
ness, whereas good is in light.
426. III. Adulterous love is opposed to conjugial love,
AS THE NATURAL MAN VIEWED IN HIMSELF IS OPPOSED TO THE
spiritual man. That the natural man and the spiritual are
opposed to each other, so that the one does not will what the
other wills, yea, that they are at strife together, is well known
in the church ; but still it has not heretofore been explained. 339

426, 427 adulterous love

We will therefore shew what is the ground of discrimination be
tween the spiritual man and the natural, and what excites the
latter against the former. The natural man is that into which
every one is first introduced as he grows up, which is effected by
sciences and knowledges, and by rational principles of the under
standing ; but the spiritual man is that into which he is intro
duced by the love of doing uses, which love is also called charity :
wherefore so far as any one is in charity, so far he is spiritual ;
but so far as he is not in charity, so far he is natural, even sup
posing him to be ever so quick-sighted in genius, and wise in
judgement. That the latter, the natural man, separate from the
spiritual, notwithstanding all his elevation into the light of rea
son, still gives himself without restraint to the government of
his lusts, and is devoted to them, is manifest from his genius
alone, in that he is void of charity ; and whoever is void of
charity, gives loose to all the lasciviousness of adulterous love :
wherefore, when he is told, that this wanton love is opposed to
chaste conjugial love, and is asked to consult his rational lumen,
he still does not consult it, except in conjunction with the delight
of evil implanted from birth in the natural man ; in consequence
whereof he concludes, that his reason does not see anything con
trary to the pleasing sensual allurements of the body ; and when
he has confirmed himself in those allurements, his reason is in
amazement at all those pleasures which are proclaimed respecting
conjugial love; yea, as was said above, he fights against them,
and conquers, and, like a conqueror after the enemy's overthrow,
he utterly destroys the camp of conj ugial love in himself. These
things are done by the natural man from the impulse of hia
adulterous love. We mention these circumstances, in order that
it may be known, what is the true ground of the opposition of
those two loves ; for, as has been abundantly shewn above, con
jugial love viewed in itself is spiritual love, and adulterous love
viewed in itself is natural love.
427. IV. Adulterous love is opposed to conjugial love,
AS THE CONNUBIAL CONNECTION OF WHAT IS EVLL AND FALSE 18
OPPOSED TO THE MARRIAGE OF GOOD AND TRUTH. That the
origin of conjugial love is from the marriage of good and truth,
was demonstrated above in its proper chapter, from n. 83 — 102 ;
hence it follows, that the origin of adulterous love is from the
connubial connection of what is evil and false, and that hence
they are opposite loves, as evil is opposed to good, and the false
of evil to the truth of good. It is the delights of each love which
are thus opposed ; for love without its delight is not anything.
That these delights are thus opposed to each other, does not at
all appear : the reason why it does not appear is, because the
delight of the love of evil in externals assumes a semblance of the
delight of the love of good ; but in internals the delight of tho
love of evil consists of mere concupiscences of evil, evil itself
340

AND ITS SINFUL PLEASURES 427  43C
being the conglobated mass [or glome] of those concupiscences :
whereas the delight of the love of good consists of innumerable
affections of good, good itself being the co- united bundle of those
affections. This bundle and that glome are felt by man only as
one delight ; and as the delight of evil in externals assumes a
uemblance of the delight of good, as we have said, therefore also
the delight of adulteryT assumes a semblance of the delight of
marriage ; but after death, when every one lays aside externals,
and the internals are laid bare, then it manifestly appears, that
the evil of adultery is a glome of the concupiscences of evil, and
the good of marriage is a bundle of the affections of good : thus
that they are entirely opposed to each other.
428. In reference to the connubial connection of what is evil
and false, it is to be observed, that evil loves the false, and desires
that it may be a one with itself, and they also unite ; in like
manner as good loves truth, and desires that it may be a one
with itself, and they also unite: from which consideration it is
evident, that as the spiritual origin of marriage is the marriage
of good and truth, so the spiritual origin of adultery is the con
nubial connection of what is evil and false. Hence, this connu
bial connection is meant by adulteries, whoredoms, and fornica
tions, in the spiritual sense of the Word ; see the Apocalypse
Revealed, n. 134. It is from this principle, that he that is in
evil, and connects himself connubially with what is false, and he
that is in what is false, and draws evil into a partnership of his
chamber, from the joint covenant confirms adultery, and com
mits it so far as he dares and has the opportunity ; he confirms
it from evil by what is false, and he commits it from what is false
by evil : and also on the other hand, that he that is in good, and
marries truth, or he that is in truth, and brings good into part
nership of the chamber with himself, confirms himself against
adultery, and in favor of marriage, and attains to a happy con
jugial life.
429. V. Hence adulterous love is opposed to conju
gial love as hell is opposed to heaven. All who are in
hell are in the connubial connection of what is evil and false,
and all who are in heaven are in the marriage of good and truth
and as the connubial connection of what is evil and false is also
adultery, as was shewn just above, n. 427, 428, hell is also that
connubial connection. Hence all who are in hell are in the lust,
lasciviousness, and immodesty of adulterous love, and shun and
dread the chastity and modesty of conjugial love ; see above, n.
428. From these considerations it may be seen, that those two
loves, adulterous and conjugial, are opposed to each other, as
hell is lo heaven, and heaven to hell.
430. VI. The impurity oe hell is from adulterous
LOVE, AND THE PURITY OF HEAVEN FROM CONJUGIAL LOVE. All
hell abounds with impurities, all of which originate in immo-
341

430, 431 ADULTEROUS LOVE
dest and obscene adulterous love, the delights of that love being
changed into such impurities. Who can believe, that in the
spiritual world, every delight of love is presented to the sight
under various appearances, to the sense under various odors, aud
to the view under various forms of beasts and birds? The
appearances under which in hell the lascivious delights of adul
terous love are presented to the sight, are dunghills and mire ;
the odors by which they are presented to the sense, are stinks
and stenches ; and the forms of beasts and birds under which
they are presented to the view, are hogs, serpents, and the birds
called ochim and tziim. The case is reversed in regard to the
chaste delights of conjugial love in heaven. The appearances under
which those delights are presented to the sight, are gardens and
flowery fields ; the odors whereby they are presented to the sense,
are the perfumes arising from fruits and the fragrancies from
flowers ; and the forms of animals under which they are presented
to the view are lambs, kids, turtle-doves, and birds of paradise.
The reason why the delights of love are changed into such and
similar things is, because all things which exist in the spiritual
world are correspondences: into these correspondences the inter
nals of the minds of the inhabitants are changed, while they
pass away and become external before the senses. But it is to
be observed, that there are innumerable varieties of impurities,
into which the lasciviousnesses of whoredoms are changed, while
they pass off into their correspondences : these varieties are accord
ing to the genera and species of those lasciviousnesses, as may
be seen in the following pages, where adulteries and their degrees
are treated of: such impurities however do not proceed from the
delights of the love of those who have repented ; because they
have been washed from them during their abode in the world.
431. VII. The impurity and the purity in the church
are similarly Circumstanced. The reason of this is, because
the church is the Lord's kingdom in the world, corresponding
to his kingdom in the heavens ; and also the Lord conjoins them
together, that they may make a one ; for he distinguishes those
who are in the world, as he distinguishes heaven and hell, accord
ing to their loves. Those who are in the immodest and obscene
delights of adulterous love, associate to themselves similar spirits
from hell : whereas those who are in the modest and chaste de
lights of conjugial love, are associated by the Lord to similar
angels from heaven. While these their angels, in theii attend
ance on man, are stationed near to confirmed and determined
adulterers, they are made sensible of the direful stenches men'
tioned above, n. 430, and recede a little. On account of the
correspondence of filthy loves with dunghills and bogs, it was
commanded the sons of Israel, " That they should carry with them
a paddle with which to cover their excrement, lest Jehovah Grd
walking in the midst of their camp should see the nakedness of
342

AND ITS STNFUL PLEASURES. 431, 432
the thing, and should return," Dent, xxiii. 13, 14. This was
commanded, because the camp of the sons of Israel represented
the church, and those unclean things corresponded to the lasci
vious principles of whoredoms, and by Jehovah God's walking in
the midst of their camp was signified his presence with the angels.
The reason why they were to cover it was, because all those
places in hell, where troops of such spirits have their abode,
were covered and closed up, on which account also it is said, " lest
he see the nakedness of the thing." It has been granted me to
Bee that all those places in hell are closed up, and also that when
they were opened, as was the case when a new demon entered,
such a horrid stench issued from them, that it infested my belly
with its noisomeness ; and what is wonderful, those stenches are
to the inhabitants as delightful as dunghills are to swine. From
these considerations it is evident, how it is to be understood,
that the impurity in the church is from adulterous love, and its
purity from conjugial love.
432. VIII. Adulterous love more and more makes a
MAN (homo) NOT A MAN (homo), AND A MAN (vir) NOT A MAN
(l)ir), AND CONJUGIAL LOVE MAKES A MAN (homo) MORE ADO
more a man (homo), and a man (vir). That conjugial love
makes a man (homo) is illustrated and confirmed by all the
considerations which were clearly and rationally demonstrated
in the first part of this work, concerning love and the delights
of its wisdom ; as 1. That he that is principled in love truly
conjugial, becomes more and more spiritual ; and in proportion
as any one is more spiritual, in the same proportion he is more
a man (homo). 2. That he becomes more and more wise ; and
the wiser any one is, so much the more is he a man (homo). 3.
That with such a one the interiors of the mind are more and
more opened, insomuch that he sees or intuitively acknowledges
the Lord ; and the more any one is in the sight or acknowledge
ment, the more he is a man. 4. That he becomes more and
more moral and civil, inasmuch as a spiritual soul is in his
morality and civility; and the more any one is morally civil, the
more he is a man. 5. That also after death he becomes an angel
of heaven ; and an angel is in essence and form a man •; and also
the genuine human principle in his face shines forth from his
conversation and manners : from these considerations it is mani
fest, that conjugial love makes a man (homo) more and more
a man (homo). That the contrary is the case with adulterers,
follows as a consequence from the opposition of adultery and
marriage, which is the subject treated of in this chapter; as, 1.
That they are not spiritual but in the highest degree natural ;
and the natural, man separate from the spiritual man, is a man
only as to the understanding, but not as to the will : this he
immerses in the body and the concupiscences of the flesh, and at
those times the understanding also accompanies it. That such a
343

432, 433 ADULTEROUS LOV1
one is but half a man (homo), he himself may see from the reason
of his understanding, in case he elevates it. 2. That adulterers
are not wise, except in their conversation and behaviour, when
they are in the company of such as are in high station, or as are
distinguished for their learning or their morals ; but that when
alone with themselves they are insane, setting at nought the
divine and holy things of the church, and defiling the morals of
life with immodest and unchaste principles, will be shewn in the
chapter concerning adulteries. Who does not see that such
gesticulators are men only as to external figure, and not as to
internal form ? 3. That adulterers become more and more not
men, has been abundantly confirmed to me by what I have my
self been eye-witness to respecting them in hell : for there they
are demons, and when seen in the light of heaven, appear to have
their faces full of pimples, tlieir bodies bunched out, their voice
rough, and their gestures antic. But it is to be observed, that
such are determined and confirmed adulterers, but not non
deliberate adulterers : for in the chapter concerning adulteries
and their degrees, four kinds are treated of. Determined adul
terers are those who are so from the lust of the will ; confirmed
adulterers are those who are so from the persuasion of the under
standing ; deliberate adulterers are those who are so from the
allurements of the senses; and non deliberate adulterers are those
who have not the faculty or the liberty of consulting the under
standing. The two former kinds of adulterers are those who
become more and more not men ; whereas the two latter kinds
become men as they recede from those errors, and afterwards
become wise.
433. That conjugial love makes a man (homo) more a man
(vir), is also illustrated by what was adduced in the preceding
part concerning conjugial love and its delights ; as, 1. That the
virile faculty and power accompanies wisdom, as this is animated
from the spiritual things of the church, and that hence it resides
in conjugial love ; and that the wisdom of this love opens a vein
from its fountain in the soul, and thereby invigorates, and also
blesses with permanence, to the intellectual life, which is the very
essential .masculine life. 2. That hence it is, that the angels of
heaven are in this permanence to eternity, according to their own
declarations in the memorable relation, n. 355, 356. That the
most ancient men in the golden and silver ages, were in perma
nent efficacy, because they loved the caresses of their wives, and
abhorred the caresses of harlots, I have heard from their own
mouths ; see the memorable relations, n. 75, 76. That that
spiritual sufficiency is also in the natural principle, and will not
be wanting to those at this day, who come to the Lord, and
abominate adultereries as infernal, has been told me from heaven.
But the contrary befalls determined and confirmed adulterers
who are treated of above, n. 432. That the virile faculty and
344

AND ITS SINFUI PLEASURES. 433—436
power with such is weakened even till it ceases; and that after
this there commences cold towards the sex ; and that cold is suc
ceeded by a kind of fastidiousness approaching to loathing, is well
known, although but little talked of. That this is the case with
such adulterers in hell, I have heard at a distance, from the sirens,
who are obsolete venereal lusts, and also from the harlots there.
From these considerations it follows, that adulterous love makes
a man (homo) more and more not a man (homo) and not a man
(vir) and that conjugial love makes a man more and more a
man (homo)a,nd a man (vir).
434. IX. There are a sphere of" adulterous love and a
sphere of conjugial love. What is meant by spheres, and that
they are various, and that those which are of love and wisdom
proceed from the Lord, and through the angelic heavens descend
into the world, and pervade it even to its ultimates, was shewn
above, n. 222 — 225 ; and n. 386 — 397. That every thing in the
universe has its opposites, may be seen above, n. 425: hence it
follows, that whereas there is a sphere of conjugial love, there
is also a sphere opposite to it, which is called a sphere of adul
terous love ; for those spheres are opposed to each other, as the
love of adultery is opposed the love of marriage. This oppo
sition has been treated of in the preceding parts of this chapter.
435. X. The sphere of adulterous love ascends from
HELL, AND THE SPHERE OF CONJUGIAL LOVE DESCENDS FROM HEA
VEN. Thatthesphere of conjugial love descends from heaven, was
shewn in theplaces cited just above, n. 434 ; but the reason why
the sphere of adulterous love ascends from hell, is, because this
love is from thence, see n. 429. That sphere ascends thence
from the impurities into which the delights of adultery are
changed with those who are of each sex there ; concerning which
delight see above, n. 430, 431.
436. XI. Those two spheres meet each other m each
world ; but they do not unite. By each world is meant the
spiritual world and the natural world. In the spiritual world
those spheres meet each other in the world of spirits, because this
is the medium between heaven and hell; but in the natural world
they meet each other in the rational plane appertaining to man,
which also is the medium between heaven and hell : for the mar
riage of good and truth flows into it from above, and the marriage
of evil and the false flows into it from beneath. The latter mar
riage flows in through the world, but the former through heaven.
Hence it is, that the human rational principle can turn itself to
either side as it pleases, and receive influx. If it turns tz good,
it receives it from above; and in this case the man's rational
principle is formed more and more to the reception of heaven ;
but if it turns itself to evil, it receives that influx from beneath ;
and in this case the man's rational principle is formed more and
more to the reception of hell. The reason why those two spheres
345

436  439 ADULTEROUS LOVE
do not unite, is, because they are opposites ; and an opposite acts
upon an opposite like enemies, one of whom, burning with deadly
hatred, furiously assaults the other, while the other is in no hatred,
but only endeavours to defend himself. From these considera
tions it is evident, that those two spheres only meet each other,
but do not unite. The middle interstice, which they make, is on
the one part from the evil not of the false, and from the false not
of the evil, and on the other part from good not of truth, and from
truth not of good ; which two may indeed touch each other, but
still they do not unite.
437. XII. Between those two spheres there is an
equilibrium, and man is in it. The equilibrium between
them is a spiritual equilibrium, because it is between good and
evil ; from this equilibrium a man has free will, in and by which
he thinks and wills, and hence speaks and acts as from himself.
His rational principle consists in his having the option to receive
either good or evil ; consequently, whether he will freely and
rationally dispose himself to conjugial love, or to adulterous love;
if to the latter, he turns the hinder part of the head, and the
back to the Lord ; if to the former, he turns the fore part of the
head and the breast to the Lord ; if to the Lord, his rationality
and liberty are led by himself; but if backwards from the Lord,
his rationality and liberty are led by hell.
438. XIII. A MAN CAN TURN HIMSELF TO WHICHEVER SPHERE
HE PLEASES ; BUT SO FAR AS HE TURNS HIMSELF TO THE ONE, SO
FAR HE TURNS HIMSELF FROM THE OTHER. Mail Was Created SO
that he may do whatever he does freely, according to reason, and
altogether as from himself: without these two faculties he would
not be a man but a beast; for he would not receive any thing
flowing from heaven, and appropriate it to himself as his own, and
consequently it would not be possible for anything of eternal life
to be inscribed on him ; for this must be inscribed on hiin as his,
in order that it may be his own ; and whereas there is no freedom
on the one part, unless there be also a like freedom on the other,
as it would be impossible to weigh a thing, unless the scales from
an equilibrium could incline to either side : so, unless a man had
liberty from reason to draw near also to evil, thus to turn from
the right to the left, and from the left to the right, in like manner
to the infernal sphere, which is that of adultery, as to the celestial
sphere, which is that of marriage, [it would be impossible for
him to receive any thing flowing from heaven, and to appropri
ate it to himself.*]
439. XIV. Each sphere brings with it delights ; that is,
both the sphere of adulterous love which ascends from hell, and
the sphere of conjugial love which descends from heaven, affects
the recipient man (homo) with delights ; because the ultimate
* The part within the brackets is inserted to supply what appears to be at
¦-mission in the original.
346

ANE ITS SINFUL PLEASURES. 439, 440
plane in which the delights of each love terminate, and where
thoy fill and complete themselves, and which exhibits them in
their own proper sensory, is the same. Hence, in the extremes,
adulterous caresses and conjugial caresses are perceived as similar,
although in internals they are altogether dissimilar; that hence
they are also dissimilar in the extremes, is a point not decided
from any sense of discrimination ; for dissimilitudes are not made
sensible from their discriminations in the extremes, to any others
than those who are principled in love truly conjugial ; for evil is
known from good, but not good from evil ; so neither is a sweet
scent perceived by the nose when a disagreeable one is present in
it. I have heard from the angels, that they distinguish in the
extremes what is lascivious from what is not, as any one dis
tinguishes the fire of a dunghill or of burnt horn by its bad smell,
from the fire of spices or of burnt cinnamon by its sweet smell ;
and that this arises from their distinction of the internal delights
which enter into the external and compose them.
440. XV. The delights of adulterous love commence
FROM THE FLESH AND ARE OF THE FLESH EVEN IN THE SPIRIT J
BUT THE DELIGHTS OF CONJUGIAL LOVE COMMENCE IN THE SPIRIT
AND ARE OF THE 8PIRIT EVEN IN THE FLESH. The reason why
the delights ot adulterous love commence from the flesh is, be
cause the stimulant heats of the flesh are their beginnings. The
reason why they infect the spirit and are of the flesh even in the
spirit, is, because the spirit, and not the flesh, is sensible of those
things which happen in the flesh. The case is the same with
this sense as with the rest : as that the eye does not see and dis
cern various particulars in objects, but they are seen and discerned
by the spirit; neither does the ear hear and discern the harmonies
of tunes in singing, and the concordances of the articulation of
sounds in speech, but they are heard and discerned by the spirit;
moreover, the spirit is sensible of every thing according to its
elevation in wisdom. The spirit that is not elevated above the
sensual things of the body, and thereby adheres to them, is not
sensible of any other delights than those which flow in from the
flesh and the world through the senses of the body : these
delights it seizes upon, is delighted with, and makes its own.
Now, since the beginnings of adulterous love are only the
stimulant fires and itchings of the flesh, it is evident, that these
things in the spirit are filthy allurements, which, as they ascend
and descend, aud reciprocate, so they excite and inflame. In
general the cupidities of the flesh are nothing but the accumu
lated concupiscences of what is evil and false : hence comes this
truth in the church, that the flesh lusts against the spirit, that
is, against the spiritual man ; wherefore it follows, that the
delights of the flesh, as to the delights of adulterous love, are
nothing but the effervescences of'lusts, which in the spirit become
the ebullitions of immodesty. 347

441  443 ADULTEROUS LOVE
441. But the delights of conjugial love have nothing in
common with the filthy delights of adulterous love : the latter
indeed are in the spirit of every man ; but they are separated and
removed, as the man's spirit is elevated above the sensual things
of the body, and from its elevation sees their appearances and
fallacies beneath : in this case it perceives fleshly delights, first
as apparent and fallacious, afterwards as libidinous and lascivious,
which ought to be shunned, and successively as damnable and
hurtful to the soul, and at length it has a sense of them as being
nndelightful, disagreeable, and nauseous ; and in the degree that
it thus perceives and is sensible of these delights, in the same
degree also it perceives the delights of conjugial love as innocent
and chaste, and at length as delicious and blessed. The reason
why the delights of conjugial love become also delights of the
spirit in the flesh, is, because after the delights of adulterous love
are removed, as was just said above, the spirit being loosed from
them enters chaste into the body, and fills the breasts with the
delights of its blessedness, and from the breasts fills also the
ultimates of that love in the body ; in consequence whereof, the
spirit with these ultimates, and these ultimates with the spirits,
afterwards act in full communion.
442. XVI. The delights of adulterous love are the
PLEASURES OF INSANITY ; BUT THE DELIGHTS OF CONJUGIAL LOVE
are the delights of wisdom. The reason why the delights of
adulterous love are the pleasures of insanity is, because none but
natural men are in that love, and the natural man is insane in
spiritual things, for he is contrary to them, and therefore he
embraces only natural, sensual, and corporeal delights. It is
said that he embraces natural, sensual, and corporeal delights,
because the natural principle is distinguished into three degrees :
in the supreme degree are those natural men who from rational
sight see insanities, and are still carried away by tlie delights
thereof, as boats by the stream of a river ; in a lower degree are
the natural men who only see and judge from the senses of the
body, despising and rejecting, as of no account, the rational
principles which are contrary to appearances and fallacies ; in
the lowest degree are the natural men who without judgement are
carried away by the alluring stimulant heats of the body. These
last are called natural-corporeal, the former are called natural-
sensual, but the first natural. With these men, adulterous love
and its insanities and pleasures are of similar degrees.
443. The reason why the delights of conjugial love are the
delights of wisdom is, because none but spiritual men are in
that love, and the spiritual man is in wisdom ; and heuce he
embraces no delights but such as agree with spiritual wisdom.
The respective qualities of the delights of adulterous and of con
jugial love, may be elucidated by a comparison with houses : the
delights of adulterous lcve bv comparison with a house wIiosa
348

AND -its sinful pleasures. 443, 444
walls glitter outwardly like sea shells, or like trans} arent stones,
called selenites, of a gold color; whereas in the apartments
within the walls, are all kinds of filth and nastiness : but the
delights of conjugial love may be compared to a house, the walls
of which are refulgent as with sterling gold, and the apartments
within are resplendent as with cabinets full of various precious
stones. *******
444. To the above I shall add the following memorable
kelation. After I had concluded the meditations on conj ugial love,
and had begun those on adulterous love, on a sudden two angels
presented themselves, and said, "We have perceived and under
stood what you have heretofore meditated upon ; but the things
upon which you are now meditating pass away, and we do not
perceive them. Say nothing about them, for they are of no
value." But I replied, " This love, on whicli I am now medi
tating, is not of no value ; because it exists." But they said,
" How can there be any love, which is not from creation ? Is
not conjugial love from creation ; and does not this love exist
between two who are capable of becoming one ? How can there
be a love which divides and separates? What youth can love
any other maiden than the one who loves him in return? Must
not the love of the one know and acknowledge the love of the
other, so that when they meet they may unite of themselves ?
Who can love what is not love? Is not conjugial love alone
mutual and reciprocal ? If it be not reciprocal, does it not re
bound and become nothing?" On hearing this, I asked the
two angels from what society of heaven they were ? They said,
"We are from the heaven of innocence; we came infants into
this heavenly world, and were educated under the Lord's auo-
pices ; and when I became a young man, and my wife, who is
here with me, marriageable, we were betrothed and entered into
a contract, and were joined under the first favorable impressions ;
and as we were unacquainted with any other love than what is
truly nuptial and conjugial, therefore, when we were made ac
quainted with the ideas of your thought concerning a strange
love directly opposed to our love, we could not at all comprehend
it ; and we have descended in order to ask you, why you medi
tate on things that cannot be understood ? Tell us, therefore,
how a love, which not only is not from creation, but is also con
trary to creation, could possibly exist? We regard things
opposite to creation as objects of no value." As they said this,
I rejoiced in heart that I was permitted to converse with angels
of such innocence, as to be entirely ignorant of the nature and
meaning of adultery: wherefore 1 was free to converse with
them, and I instructed them as follows : " Do you not know,
that there exist both good and evil, and that good is from cre
ation, but not evil ; and still that evil viewed in itself is not
349

444 ADULTEROUS LOVE
nothing, although it is nothing of good ? From creation there
exists good, and also good in the greatest degree and in the least ;
and when this least becomes nothing, there rises up on the other
side evil : wherefore there is no relation or progression of good to
evil, but a relation and progression of good to a greater and less
good, and of evil to a greater and less evil ; for in all things there
are opposites. And since good and evil are opposites, there is an
intermediate, and in it an equilibrium, in which evil acts against
good ; but as it does not prevail, it stops in a conatus. Every
man is educated in this equilibrium, which, because it is between
good and evil, or, what is the same, between heaven and hell, is
a spiritual equilibrium, which, with those who are in it, produces
a state of freedom. From this equilibrium, the Lord draws all
to himself; and if a man freely follows, he leads him out of
evil into good, and thereby into heaven. The case is the same
with love, especially with conjugial love and adultery : the latter
love is evil, but the former good. Every man that hears the
voice of the Lord, and freely follows, is introduced by the Lord
into conjugial love and all its delights and satisfactions; but he
that does not hear and follow, introduces himself into adulterous
love, first into its delights, afterwards into what is undelightful,
and lastly into what is unsatisfactory." When I had thus spoken,
the two angels asked me, "How could evil exist, when nothing
but good had existed from creation ? The existence of anything
implies that it must have an origin. Good could not be the
origin of evil, because evil is nothing of good, being privative and
destructive of good ; nevertheless, since it exists and is sensibly
felt, it is not nothing, but something ; tell us therefore whence
this something existed after nothing. To this I replied, "This
arcanum cannot be explained, unless it be known that no one is
good but God alone, and that there is not anything good, which
in itself is good, but from God ; wherefore he that looks to God,
and wishes to be led by God, is in good ; but he that turns him
self from God, and wishes to be led by himself, is not in good ;
for the good which he does, is for the sake either of himself or of
the world ; thus it is either meritorious, or pretended, or
hypocritical : from which considerations it is evident, that man
himself is the origin of evil ; not that that origin was implanted
in him by creation ; but that he, by turning from God to him
self, implanted it in himself. That origin of evil was not in
Adam and his wife ; but when the serpent said, " In the day that
ye shall eat of the tree of the knowledge of good and evil, ye
shall be as God" (Gen. iii. 5), they then made in themselves the
origin of evil, because they turned themselves from God, and
turned to themselves, as to God. To eat of that tree, signifies
to believe that they knew good and evil, and were wise, from them
selves, and not from God." But the two angels then asked,
" How could man turn himself from God, and turn to himself,
350

AND ITS SINFUL PLEASURES. 444
when yet he cannot will, think, and thence do anything but
from God? Why did God permit this?" I replied, "Man
was so created, that whatever he wills, thinks, and does, appears
to him as in himself, and thereby from himself: without this
appearance a man would not be a man ; for he would be inca-
Eable of receiving, retaining, and as it were appropriating to
imself anything of good and truth, or of love and wisdom :
whence it follows, that without such appearance, as a living
appearance, a man would not have conjunction with God, and
consequently neither would he have eternal life. But if from
this appearance he induces in himself a belief that he wills,
thinks, and thence does good from himself, and not from the
Lord, although in all appearance as from himself, he turns good
into evil with himself, and thereby makes in himself the origin
of evil. This was the sin of Adam. But I will explain this
matter somewhat more clearly. The Lord looks at every man
in the forepart of his head, and this inspection passes into the
hinder part of his head. Beneath the forepart is the cerebrum,
and beneath the hinder part is the cerebellum ; the latter was
designed for love and the goods thereof, and the former for
wisdom and the truths thereof; wherefore he that looks with the
face to the Lord receives from him wisdom, and by wisdom love ;
but he that looks backward from the Lord receives love and not
wisdom ; and love without wisdom, is love from man and not
from the Lord ; and this love, since it conjoins itself with falses,
does not acknowledge God, but acknowledges itself for God, and
confirms this tacitly by the faculty of understanding and growing
wise implanted in it from creation as from itself ; wherefore this
love is the origin of evil. That this is the case, will admit of
ocular demonstration. I will call hither some wicked spirit who
turns himself from God, and will speak to him from behind, or
into the hinder part of the head, and you will see that the things
which are said are turned into their contraries." I called such
a spirit and he presented himself, and I spoke to him from behind
and said, " Do you know anything about hell, damnation,
and torment in hell ?" And presently, when he was turned to
me, I asked him what he heard ? He said, " I heard, ' Do you
know anything concerning heaven, salvation, and happiness in
heaven V " and afterwards when the latter words were said to
him from behind, he said that he heard the former. It was next
said to him from behind, "Do you know that those who are in
hell are insane from falses?" and when I asked him concerning
these words what he heard, he said, "I heard, 'Do you know
that those who are in heaven are wise from truths?'" and when
the latter words were spoken to him from behind, he said tha
he heard, "Do you know that those who are in hell, are insan
from falses ? and so in other instances : from which it evidently
appears, that when the mind turns itself from the Lord, it turns
11 351

444, 444* ADULTEROUS LOVE
to itself, and then it perceives things contrary. This, as you
know, is the reason why, in this spiritual world, no one is allowed
to stand behind another, and to speak to him ; for thereby there
is inspired into him a love, which his own intelligence favors and
obeys for the sake of its delight ; but since it is from man, and
not from God, it is a love of evil, or a love of the false. In ad
dition to the above, I will relate to you another similar circum
stance. On certain occasions I have heard goods and truths let
down from heaven into hell ; and in hell they were progressively
turned into their opposites, good into evil, and truth into the
false ; the cause of this, the same as above, because all in hell
turn themselves from the Lord,." On hearing these two things
the two angels thanked me, and said, " As you are now medi
tating and writing concerning a love opposite to our conjugial
love, and the opposite to that love makes our minds sad, we will
depart;" and when they said, " Peace be unto you," I besought
them not to mention that love to their brethren and sisters in
heaven, because it would hurt their innocence. I can positively
assert that those who die infants, grow up in heaven, and when
they attain the stature which is common to young men of
eighteen years old in the world, and to maidens of fifteen years,
they remain of that stature ; and further, that both before mar
riage and after it, they are entirely ignorant what adultery is,
and that such a thing can exist.

ON FORNICATION.

444.* Fornication means the lust of a grown up man or
youth with a woman, a harlot, before marriage ; but lust with a
woman, not a harlot, that is, with a maiden or with another's
wife, is not fornication ; with a maiden it is the act of deflowering,
and with another's wife it is adultery. In what manner these
two differ from fornication, cannot be.seen by any rational being
unless he takes a clear view of the love of the sex in its degrees
and diversities, and of its chaste principles on the one part, and
of its unchaste principles on the other, arranging each part into
genera and species, and thereby distinguishing them. Without
such a view and arrangement, it is impossible there should exist
in any one's idea a discrimination between the chaste principle as
to more and less, and between the unchaste principle as to more
and less ; and without these distinctions all relation perishes, and
therewith all perspicacity in matters of judgement, and the under
standing is involved in such a shade, that it does not know how
to distinguish fornication from adultery, and still less the milder
352

AND ITS SINFUL PLEASURES. 444*, 445
kinds of fornication from the more grievous, and in like manner
of adultery ; thus it mixes evils, and of different evils makes one
pottage, and of different goods one paste. In order therefore
that the love of the sex may be distinctly known as to that part
by which it inclines and makes advances to adulterous love alto
gether opposite to conjugial love, it is expedient to examine its
beginning, which is fornication ; and this we will do in the fol
lowing series : I. Fornication is cf the love of the sex. II. This
love commences when a youth begins to think and act from his
own understanding, and his voice to be masculine. III. For
nication is of the natural man. IV. Fornication is lust, but not
the lust of adultery. V. With some men the love of the sex can
not without hurt be totally checked from going forth into forni
cation. VI. Therefore in populous cities public stews are tolerated.
VH. The lust of fornication is light, so far as it looks to conjugial
love, and gives this love the preference. VHI. The lust of for
nication is grievous, so far as it looks to adultery. IX. The lust
of fornication is more grievous, as it verges to the desire of va
rieties and of defloration. X. The sphere of the lust of for
nication, such as it is in the beginning, is a middle sphere between
tine sphere of adulterous love and the sphere of conjugial love, and
makes an equilibrium. XI. Care is to be taken, lest, by inordi
nate and immoderate fornications, conjugial love be destroyed.
XH. Inasmuch as the conjugial principle of one man with one
wifeis the jewel of humanlife and the reservoir of the Christian
religion. XlII. With those who, from various reasons, cannot as
yet enter into marriage, and from their passion for the sex, cannot
restrain, their lusts, this conjugial principle may be preserved, if
the vague love of the sex be confined to one mistress. XIV.
Keeping a mistress is preferable to vague amours, if only one is
kept, and shebe neither a maiden nor a married woman, and the
love of the mistress be kept separate from conjugial love. We
proceed to an explanation of each article.
445. I. Fornication is of the love of the sex. We say
that fornication 's of the love of the sex, because it is not the
love of the sex but is derived from it. The love of the sex is
like a fountain, from which both conjugial and adulterous love
may be derived; they may also be derived by means of for
nication, and also without it : for the love of the sex is in every
man (homo), and either does or does not put itself forth : if it
puts itself forth before marriage with a harlot, it is called for
nication ; if not until with a wife, it is called marriage ; if after
marriage with another woman, it is called adultery : wherefore,
as we have said, the love of the sex is like a fountain, from which
may flow both chaste and unchaste love : but with what caution
and prudence chaste conjugial love can proceed by fornication,
yet from what imprudence unchaste or adulterous love can pro
ceed thereby, we will explain in what follows. Who can draw
353

445  447 ADULTEROUS LOVE
the conclusion, that he that has committed fornication cannot be
more chaste in marriage?
446. II. The love of the sex, from which fornica
tion is derived, commences when a youth begins to think
and act from his own understanding, and his voice to be
masculine. This article is adduced to the intent, that the birth
of the love of the sex, and thence of fornication, may be known,
as taking place when the understanding begins of itself to become
rational, or from its own reason to discern and provide such
things as are of emolument and use, whereto in such case what
lias been implanted in the memory from parents and masters,
serves as a plane. At that time a change takes place in the
mind ; it before thought only from things introduced into the
memory, by meditating upon and obeying them ; it afterwards
thinks from reason exercised upon them, and then, under the
guidance of the love, it arranges into a new order the things
seated in the memory, and in agreement with that order it
disposes its own life, and successively thinks more and more
according to its own reason, and wills from its own freedom. It
is well known that the love of the sex follows the commencement
of a man's own understanding, and advances according to its
vigor ; and this is a proof that that love ascends and descends as
the understanding ascends and descends : by ascending we mean
into wisdom, and by descending, into insanity ; and wisdom con
sists in restraining the love of the sex, and insanity in allowingit
a wide range : if it be allowed to run into fornication, which is
the beginning of its activity, it ought to be moderated from prin
ciples of honor and morality implanted in the memory and thence
in the reason, and afterwards to be implanted in the reason and
in the memory. The reason why the voice also begins to be
masculine, together with the commencement of a man's own
understanding, is, because the understanding thinks, and by
thought speaks ; which is a proof that the understanding con
stitutes the man (vir), and also his male principle ; consequently,
that as his understanding is elevated, so he becomes a man-man
(homo vir), and also a ma'e man (masculus vir) ; see above,
n. 432, 433.
447. III. Fornication is of the natural man, in like
manner as the love of the sex, which, if it becomes active before
marriage, is called fornication. Every man (homo) is born cor
poreal, becomes sensual, afterwards natural, and successively
rational ; and, if in this case he does not stop in his progress, he
becomes spiritual. , The reason why he thus advances step by
step, is, in order that planes may be formed, on which superior
principles may rest and find support, as a palace on its founda
tions : the ultimate plane, with those that are formed upon it,
may also be compared to ground, in which, when prepared, noble
seeds are sown. As to what specifically regards the love of the
354

AND ITS SINFUL PLEASURES. 447 — 44$
¦ex, it also is first corporeal, foi it commences from the flesh :
next it becomes sensual, for the five senses receive delight from
its common principle; afterwards it becomes natural "like the
same love with other animals, because it is a vague love of the
sex ; but as a man was born to become spiritual, it becomes after
wards natural-rational, and from natural-rational spiritual, and
lastly spiritual-natural ; and in this case, that love made spiritual
flows into and acts upon rational love, and through this flows into
and acts upon sensual love, and lastly through this flows into and
aets upon that love in the body and the flesh ; and as this is its
ultimate plane, it acts upon it spiritually, and at the same time
rationally and sensually; and it flows in and acts thus successively
while the man is. meditating upon it, but simultaneously while he
is in its ultimate. The reason why fornication is of the natural
man, is, because it proceeds proximately from the natural love of
*he sex ; and it may become natural-rational, but not spiritual, be
cause the love of the sex cannot become spiritual, until it becomes
conjugial ; and the love of the sex from natural becomes spiritual,
when a man recedes from vague lust, and devotes himself to one
of the sex, to whose soul he unites his own.
448. IV. Fornication is lust, but not the lust of adul
tery. The reasons why fornication is lust are, 1. Because it
proceeds from the natural man, and in everyrthing which proceeds
from the natural man, there is concupiscence and lust; for the
natural man is nothing but an abode and receptacle of concupi
scences and lust, since all the criminal propensities inherited from
the parents reside therein. 2. Because the fornicator has a vague
and promiscuous regard to the sex, and does not as yet confine
his attention to one of the sex ; and so long as he is in this state,
he is prompted by lust to do what he does ; but in proportion a3
he confines his attention to one of the sex, and loves to conjoin
his life with hers, concupiscence becomes a chaste affection, and
lust becomes human love.
449. That the lust of fornication is not the lust of adultery,
every one sees clearly from common perception. What law and
what judge imputes a like criminality to the fornicator as to the
adulterer ? The reason why this is seen from common percep
tion is, because fornication is not opposed to conjugial love as
adultery is. In fornication conjugial love may lie stored up
within, as what is spiritual may lie stored up in what is natural ;
yea, what is spiritual is also actually disengaged from what is
natural ; and when the spiritual is disengaged, then the natural
encompasses it, as bark does its wood, and a scabbard its sword
and also serves the spiritual as a defence against violence. From
these considerations it is evident, that natural love, which is love
to the sex, precedes spiritual love which is love to one of the sex ;
but if fornication comes into effect from the natural love of the sex
it may also be wiped away, provided conjugial love be regarded, 355

449 — 452 adulterous love
desired, and sought, as the chief good. It is altogether otherwise
with the libidinous and obscene love of adultery, which we have
shewn to be opposite to conjugial love, and destructive thereof,
in the foregoing chapter concerning the opposition of adulterous
and conjugial love: wherefore if a confirmed and determined
adulterer for various reasons enters into a conjugial engagement,
the above case is inverted, since a natural principle lies concealed
within its lascivious and obscene things, and a spiritual appearance
covers it externally. From these considerations reason may see,
that the lust of limited fornication is, in respect to the lust of
adultery, as the first warmth is to the cold of mid-winter in
northern countries.
450. V. With some men the love of the sex cannot
WITHOUT HURT BE TOTALLY CHECKED FROM GOING FORTH INTO
fornication. It is needless to recount the mischiefs which may
be caused and produced by too great a check of the love of the
sex, with such persons as labor under a superabundant venereal
heat; from this source are to be traced the origins of certain
diseases of the body and distempers of the mind, not to mention
unknown evils, which are not to be named; it is otherwise with
those whose love of the sex is so scanty that they can resist the
sallies of its lust; also with those who are at liberty to introduce
themselves into a legitimate partnership of the bed while they are
young, without doing injury to their worldly fortunes, thus under
the first favorable impressions. As this is the case in heaven with
infants, when they have grown up to conjugial age, therefore it is
unknown there what fornication is : but the case is different in
the world where matrimonial engagements cannot be contracted
till the season of youth is past, and where, during that season,
the generality live within forms of government, where a length of
time is required to perform duties, and to acquire the property
necessary to support a house and family, and then first a suitable
wife is to be courted*.
451. VI. Therefore in populous cities public stews
are tolerated. This is adduced as a confirmation of the pre
ceding article. It is well known that they are tolerated by kings,
magistrates, and thence by judges, inquisitors, and the people, at
Loudon, Amsterdam, Paris, Vienna, Venice, Naples, and even at
Rome, besides many other places : among the reasons of this
toleration are those also above mentioned.
452. VII. Fornication is [comparatively] light so far
AS IT LOOKS TO CONJUGIAL LOVE AND GIVES THIS LOVE THE PRE
FERENCE. There are degrees of the qualities of evil, as there are
* This, like some other or the author's remarks, is not so applicable to English
laws and oustoms as to those of several of the continental states, especially Germany,
where men are not allowed tc marry till they have attained a certain age, or can shod
that they possess the means of supporting a wife and family.
35 fi

AND ITS SINFUL PLEASURES. 452, 453
degrees of the qualities of good ; wherefore every evil is lighter
and more grievous, as every good is .better and more excellent.
The case is the same with fornication ; which, as being a lust,
and a lust of the natural man not yet purified, is an evil ; but as
every man (homo) is capable of being purified, therefore so far as
h approaches a purified state, so far that evil becomes lighter, for
bo far it is wiped away ; thus so far as fornication approaches con
jugial love, which is a purified state of the love of the sex, [so far
't becomes a lighter evil] : that the evil of fornication is more
grievous, so far as it approaches the love of adultery, will be seen
in the following article. The reason why fornication is light so
far as it looks to conjugial love, is, because it then looks from the
unchaste state wherein it is, to a chaste state ; and so far as it
gives a preference to the latter, so far also it is in it as to the
understanding ; and so far as it not only prefers it, but also pre-
loves it, so far also it is in it as to the will, thus as to the internal
man ; and in this case fornication, if the man nevertheless persists
in it, is to him a necessity, the causes whereof he well examines
in himself. There are two reasons which render fornication light
with those who prefer and pre-love the conj ugial state ; the first
is, that conjugial life is their purpose, intention, or end, the other
is, that they separate good from evil with themselves. In regard
to the first, — that conjugial life is their purpose, intention, or
end, it has the above effect, inasmuch as every man is such as he
is in his purpose, intention, or end, and is also such before the
Lord and the angels ; yea, he is likewise regarded as such by the
-•vise in the world; for intention is the soul of all actions, aud
causes innocence and guilt in the world, and after death imputa
tion. In regard to the other reason, — that those who prefer con
jugial love to the lust of fornication, separate evil from good, thus
what is unchaste from what is chaste, it has the above effect, in
asmuch as those who separate those two principles by perceptior
and intention, before they are in good or the chaste principle, are
also separated and purified from the evil of that lust, when they
come into the conjugial state. That this is not the case with those
who in fornication look to adultery, will be seen in the next article.
453. VIII. The lust of fornication is grievous, so far
as it looks to adultery. In the lust of fornication all those
look to adultery who do not believe adulteries to be sins, and
who think similarly of marriage and of adulteries, only with the
distinction of what is allowed aud what is not ; these also make
one evil out of all evils, and mix them together, like dirt with
eatable food in one dish, and like things vile and refuse with wine
in one cup, and thus eat and drink : in this manner they act with
the love of the sex, fornication and keeping a mistress, with adul
tery of a milder sort, of a grievous sort, and of a more grievous
sort, yea with ravishing or defloration : moreover, they not only
357

453  455 ADULTEROUS LOVE
mingle all those things, but also mix them in marriages, and
defile the latter with a like notion ; but where it is the case, that
the latter are not distinguished from the former, such persons,
after their vague commerce with the sex, are overtaken by colds,
loathings, and nauseousness, at first in regard to a married part
ner, next in regard to women in other characters, and lastly in
regard to the sex. It is self-evident that with such persons there
is no purpose, intention, or end, of what is good or chaste, that
they may be exculpated, and no separation of evil from good, or
of what is unchaste from what is chaste, that they may be purified,
as in the case of those who from fornication look to conjugial
love, and give the latter the preference, (concerning whom, seethe
foregoing article, n. 452). The above observations I am allowed
to confirm by this new information from heaven : I have met with
several, who in the world had lived outwardly like others, wearing
rich apparel, feasting daintily, trading like others with money, bor
rowed upon interest, frequenting stage exhibitions, conversing
jocosely on love affairs as from wantonness, besides other similar
things : and yet the angels charged those things upon some as
evils of sin, and upon others as not evils, and declared the latter
guiltless, but the former guilty ; and on being questioned why
they did so, when the deeds were alike, they replied, that they
regard all from purpose, intention, or end, and distinguish accord
ingly ; and that on this account they excuse and condemn those
whom the end excuses and condemns, since all in heaven are in
fluenced by a good end, and all in hell by an evil end ; and that
this, and nothing else, is meant by the Lord's words, Judge not,
that ye be not judged, Matt. vii. 1.
454. IX. The lust of fornication is more grievous as it
VERGES TO THE DESIRE OF VARIETIES AND OF DEFLORATION. Tho
reason of this is, because these two desires are accessories of adul
teries, and thus aggravations of it : for there are mild adul
teries, grievous adulteries, and most grievous ; and each kind is
estimated according to its opposition to, and consequent destruc
tion of, conjugial love. That the desire of varieties and the desire
of defloration, strengthened by being brought into act, destroy
conjugial love, and drown it as it were in the bottom of the sea.
will be seen presently, when those subjects come to be treated of.
455. X. The sphere of the lust of fornication, such as
rr is in the beginning, is a middle sphere between the
SPHERE OF ADULTEROUS LOVE AND THE SPHERE OF CONJUGIAL
love, and makes an equilibrium. The two spheres, o'
adulterous love aud conjugial love, were treated of in the fore
going chapter, where it was shewn that the sphere of adulterous
love ascends from hell, and the sphere of conjugial love descends
from heaven, n. 435 ; that those two spheres meet each other in
each world, but do not unite, n. 436 ; that between those two
spheres there is an equilibrium, and that man is in it, n. 437
358

AND ITS 81NFUL PLEASUBE8. 455  457
that a man can turn himself to whichever sphere he pleases ; but
that so far as he turns himself to the one, so far he turns himself
from the other, n. 438 : for the meaning of spheres, see n. 434,
and the passages there cited. The reason why the sphere of the
lust of fornication is a middle sphere between those two spheres,
tad makes an equilibrium, is, because while any one is in it, he
can turn himself to the sphere of conjugial love, that is, to this
love, and also to the sphere of the love of adultery, that is, to the
love of adultery ; but if he turns himself to conjugial love, he
turns himself to heaven ; if to the love of adultery, he turns him
self to hell : each is in the man's free determination, good
pleasure, and will, to the intent that he may act freely according
to reason, and not from instinct : consequently that he may be a
man, and appropriate to himself influx, and not a beast, which
appropriates nothing thereof to itself. It is said the lust of
fornication such as it is in the beginning, because at that time
it is in a middle state. Who does not know that whatever a man
does in the beginning, is from concupiscence, because from the
natural man? And who does not know that that concupiscence
is not imputed, while from natural he is becoming spiritual ?
The case is similar in regard to the lust of fornication, while a
man's love is becoming conjugial.
456. XI. Care is to be taken lest, by immoderate and
INORDINATE FORNICATIONS, CONJUGIAL LOVE BE DESTROYED. By
immoderate and inordinate fornications, whereby conjugial love is
destroyed, we mean fornications by which not only the strength
is enervated, but also all the delicacies of conjugial love are
taken away ; for from unbridled indulgence in such fornications,
not only weakness and consequent wants, but also impurities
and immodesties are occasioned, by reason of which conjugial
love cannot be perceived and felt in its purity and chastity,
and thus neither in its sweetness and the delights of its prime ;
not to mention the mischiefs occasioned to both the body and
the mind, and also the disavowed allurements, which not only
deprive conjugial love of its blessed delights, but also take it away,
and change it into cold, and thereby into loathing. Such for
nications are the violent excesses whereby conjugial sports are
changed into tragic scenes : for immoderate and inordinate forni
cations are like burning flames which, arising out of ultimates,
consume the body, parch the fibres, defile the blood, and vitiate
the rational principles of the mind ; for they burst forth like a
fire from the foundation into the house, which consumes the
whole. To prevent these mischief's is the duty of parents ; for a
grown up youth, inflamed with lust, cannot as yet from reason
impose restraint upon himself.
457. XII. Inasmuch as the conjugial principle of one
MAN WITH ONE WIFE IS THE JEWEL OF HUMAN LIFE AND THE
reservoir of the Christian religion These two points have
359

457 — 459 adulterous love
been demonstrated universally and singularly in the whole pre
ceding part of Conjugial Love and its Chaste Delights. The
reason why it is the jewel of human life is, because the quality
of a man's life is according to the quality of that love with him ;
since that love constitutes the inmost of his life ; for it is the life
of wisdom dwelling with its love, and of love dwelling with its
wisdom, and hence it is the life of the delights of each ; in a
word, a man is a soul living by means of that love: hence, the
conjugial tie of one man with one wife is called the jewel of
human life. This is confirmed from the following articles
adduced above : only with one wife there exists truly conjugial
friendship, confidence, and potency, because there is a union of
minds, n. 333, 334 : in and from a union with one wife there
exist celestial blessednesses, spiritual satisfactions, and thence
natural delights, which from the beginning have been provided
for those who are in love truly conjugial, n. 335. That it is the
fundamental love of all celestial, spiritual, and derivative natural
loves, and that into that love are collected all joys and delights
from first to last, n. 65 — 69 : and that viewed in its origin, it is
the sport of wisdom and love, has been fully demonstrated in the
Conjugial Love and its Chaste Delights, which constitutes
the first part of this work.
458. The reason why that love is the reservoir of the Christian
religion is, because this religion unites and dwells with that love ;
for it was shewn, that none come into that love, and can be in it,
but those who approach the Lord, and do the truths of his church
and its goods ; n. 70, 71 : that that love is from the only Lord,
and that hence its exists with those who are of the Christian
religion ; n. 131, 335, 336 : that that love is according to the
Btate of the church, because it is according to the state of wisdom
with man ; n. 130. That these things are so, was fully confirmed
in the chapter on the correspondence of that love with the
marriage of the Lord and the church ; n. 116, 131 ; and in the
chapter on the origin of that love from the marriage of good and
truth ; n. 83—102.
459. XIII. With those who, from various reasons,
CANNOT AS YET ENTER INTO MARRIAGE, AND FROM THEIR PASSION
FOR THE SEX, CANNOT MODERATE THEIR LUSTS, THIS CONJUGIAL
PRINCIPLE MAY BE PRESERVED, IF THE VAGUE LOVE OF THE Sl'.X BE
Confined to one mistress. That immoderate and inordinate
lust cannot be entirely checked by those who have a strong
passion for the sex, is what reason sees and experience proves:
with a view therefore that such lust may be restrained, in the
ease of one whose passions are thus violent, and who for several
reasons cannot precipitately enter into marriage, and that it may
be rendered somewhat moderate and ordinate, there seems to be
no other refuge, and as it were asylum, than the keeping of a
woman, who in French is called maitresse It is well known, that
360

AND ITS SINFUL PLEASURES. 459, 460
in kingdoms, where certain forms and orders are to be observed,
matrimonial engagements cannot be contracted by many till the
Beason of youth is past ; for duties are first to be performed, and
property to be acquired for the support of a house and family, and
then first a suitable wife is to be courted ; and yet in the previous
season of youth few are able to keep the springing fountain of
manliness closed, and reserved for a wife : it is better indeed that
it should be reserved ; but if this cannot be done on account of
the unbridled power of lust, a question occurs, whether there
may not be an intermediate means, by which conjugial love may
be prevented from perishing in the mean time. That keeping a
mistress is such a means appears reasonable from the following
considerations : 1. That by this means promiscuous inordinate
fornications are restrained and limited, and thus a less disorderly
state is induced, which more resembles conjugial life. II. That
the ardor of venereal propensities, which in the beginning is
boiling hot, and as it were burning, is appeased and mitigated ;
and thereby the lascivious passion for the sex, which is filthy, is
tempered by somewhat analogous to marriage. III. By this
means too the strength is not cast away, neither are weaknesses
contracted, as by vague and unlimited amours. IV. By this
means also disease of the body and insanity of mind are avoided.
V. In like manner by this means adulteries, which are whoredoms
with wives, and debaucheries, which are violations of maidens, are
guarded against; to say nothing of such criminal acts as are not
to be named ; for a stripling does not think that adulteries and
debaucheries are different from fornications ; thus he conceives
that the one is the same with the other ; nor is he able from
reason to resist the enticements of some of the sex, who are pro
ficients in meretricious arts : but in keeping a mistress, which is
a more ordinate and safer fornication, he can learn and see the
above distinctions. VI. By keeping a mistress, also no entrance
is afforded to the four kinds of lusts, which are in the highest
degree destructive of conjugial love, — the lust of defloration, the
lust of varieties, the lust of violation, and the lust of seducing in
nocences, which are treated of in the following pages. Tliese
observations, however, are not intended for those who can check
the tide of lust ; nor for those who can enter into marriage dur
ing the season of youth, and offer and impart to their wives the
first fruits of their manliness.
460. XIV. Keeping a mistress is preferable to vague
AMOURS, PROVIDED ONLY ONE IS KEPT AND SHE BE NEITHER
A MAIDEN NOR A MARRIED WOMAN, AND THE LOVE OF THE MIS
TRESS BE KEPT SEPARATE FROM CONJUGIAL LOVE. At what time
and with what persons keeping a mistress is preferable to vague
amours, has been pointed out just above. I. The reason why
only one mistress is to be kept, is, because if more than one be
kept, a polygamical principle gains influence, which induces in
361

*60, 461 ADULTEROUS LOVE
a man a merely natural state, and thrusts him down into a
sensual state, so much so that he cannot be elevated into a
spiritual state, in which conjugial love must be ; see n. 338, 339.
IX The reason why this mistress must not be a maiden, is
because conjugial love with women acts in unity with their
virginity, and hence constitutes the chastity, purity, and sanctity
of that love ; wherefore when a woman makes an engagement
and allotment of her virginity to any man, it is the same thing
as giving him a certificate that she will love him to e.ternity : on
this account a maiden cannot, from any rational consent, barter
away her virginity, unless when entering into the conjugial
covenant : it is also the crown of her honor : wherefore to seize
it without a covenant of marriage, and afterwards to discard her,
is to make a courtezan of a maiden, who might have been a bride
or a chaste wife, or to defraud some man ; and each of these is
hurtful. Therefore whoever takes a maiden and unites her to
himself as a mistress, may indeed dwell with her, and thereby
initiate her into the friendship of love, but. still with a constant
intention, if he does not play the whoremaster, that she shall be
or become his wife. III. That the kept mistress must not be a
married woman, because this is adultery, is evident. IV. The
reason why the fove of a mistress is to be kept separate from con
jugial love, is because those loves are distinct, and therefore
ought not to be mixed together : for the love of a mistress is an
unchaste, natural, and external love ; whereas the love of mar
riage is chaste, spiritual, and internal. The love of a mistress
keeps the souls of two persons distinct, and unites only the
sensual principles of the body ; but the love of marriage unites
souls, and from their union conjoins also the sensual principles of
the body, until from two they become as one, which is one flesh.
V. The love of a mistress enters only into the understanding and
the things which depend on it ; but the love of marriage enters
also into the will and the things which depend on it, consequently
into every thing appertaining to man (homo) ; wherefore if the
love of a mistress becomes the love of marriage, a man cannot
retract from any principle of right, and without violating the
conjugial union ; and if he retracts and marries another woman,
conjugial love perishes in consequence of the breach thereof. It
is to be observed, that the love of a mistress is kept separate from
conjugial love by this condition, that no engagement of marriage
be made with the mistress, and that she be not induced to form
any such expectation. Nevertheless it is far better that the torch
of the love of the sex be first lighted with a wife.
*******
461. To the above I shall add the following memorable
relation. I was once conversing with a novitiate spirit who,
during his abode in the world, had meditated much about heaven
and hell. (Novitiate spirits are men newly deceased, who are
362

editorial note
that it was said to them of old time, thou shalt not commit
adultery; but I say unto you, that whosoever looketh upon a
woman not his own to lust after her, hath committed adultery
with her already in his heart' (v. 27, 28)." (Doc. Life, 78).
" By the Precept ' Thou shalt not commit adultery :' A
man by ' to commit adultery' understands to commit adultery,
to commit whoredom, to do obscene things, to speak lascivious
things, and to think filthy thoughts." (Doc. Sacred Scrip
ture, 67).
" When the Sixth Commandment is read ' Thou shalt
not commit adultery,' then man understands by ' to commit
adultery,' to commit adultery and whoredom, also to think
filthy thoughts, to speak lascivious things, and to do obscene
things." (Apoc. Ex., 1083).

editorial note
It should be noted that in the " True Christian Religion,"
published in 1771, several years after this work on Conjugial
Love, the foregoing chapter on Fornication is specifically
referred to, in connection with a comprehensive statement as
to the scope of the Sixth Commandment. It is there said : —
" Thou shalt not commit adultery. In the natural sense,
by this Commandment is understood not only to commit
adultery, but also to will and do obscene things and thence to think
and speak lascivious things. That merely to lust is to commit
adultery is plain from these words of the Lord, 'Ye have
heard that it was said by those of old time, thou shalt not
commit adultery : but verily I say unto you, that he who
looks upon a woman not his own, to lust after her, hath
committed adultery with her already in his heart' (Matt, v.,
27, 28). . . . But more concerning this subject may
be seen in the work on Conjugial Love and on Scortatory
Love, (published in Amsterdam in the year 1768), which treats
. . On Fornication, (n. 4-4-4--4-60) .... All these
things are understood by this Commandment in the natural sense."
(T. C. R. 313).
Many other passages of similar import are found in the
Writings, a few of which are, for the convenience of the
reader, collected in this note.
" The Sixth Commandment, ' Thou shalt not commit adul
tery :' man understands 'committing adultery' to mean to
commit whoredom, to do obscene things, to speak lascivious
things, and to think filthy thoughts." (T. C. R. 236).
" By ' to commit adultery' in the sixth precept of the Deca
logue is meant in the natural sense not only to commit whore
dom, but also to do obscene things, to speak lascivious things,
and to think filthy thoughts. . . . The natural man from
rational light is able to know that by ' to commit adultery' is
also meant to do obscene things, to speak lascivious things,
and to think filthy thoughts. . . Adultery is so great an
evil that it may be called diabolism itself." (Doc. Life, 74).
" That by ' to commit adultery' is also meant to do obscene
things, to speak lascivious things, and to think filthy thoughts,
is evident from the Lord's words in Matthew : ' Ye have heard

AND ITS SINFUL PLEASURES. 461
called spirits, because they are then spiritual men.) As soon as
he entered into the spiritual world he began to meditate in like
manner about heaven and hell, and seemed to himself, when
meditating about heaven, to be in joy, and when about hell, in
sorrow. When he observed that he was in the spiritual world,
he immediately asked where heaven and hell were, and also their
nature and quality ? And he was answered, " Heaven is above
your head, and hell beneath your feet ; for you are now in the
world of spirits, which is immediate between heaven and hell ;
but what are their nature and quality we cannot describe in a few
words." At that instant, as he was very desirous of knowing, he
fell upon his knees, and prayed devoutly to God that he might
be instructed ; and lo ! an angel appeared at his right hand, and
having raised him, said, " You have prayed to be instructed con
cerning heaven and hell ; inquire and learn what delight
is, and you will know;" and having said this, the angel
was taken up. Then the novitiate spirit said within himself,
" What does this m,ean, Inquire and learn what delight is, and
you will know the nature and quality of heaven and hell ?" And
leaving that place, he wandered about, and accosting those he met,
said, " Tell me, if you please, what delight is ?" Some said,
" What a strange question 1 Who does not know what delight
is ? Is it not joy and gladness ? Wherefore delight is delight ;
one delight is like another ; we know no distinction." Others
said, that delight was the laughter of the mind ; for when the
mind laughs, the countenance is cheerful, the discourse is jocular,
the behaviour sportive, and the whole man is in delight. But
some said, " Delight consists in nothing but feasting, and delicafij
eating and drinking, and in getting intoxicated with generouj
wine, and then in conversing on various subjects, especially on
the sports of Venus and Cupid." On hearing these relations,
the novitiate spirit being indignant, said to himself; "These are
the answers of clowns, and not of well-bred men : these delights
are neither heaven nor hell ; I wish I could meet with the wise."
He then took his leave of them, and inquired where he might find
the wise ? At that instant he was seen by a certain angelic
spirit, who said, "I perceive that you have a strong desire to
know what is the universal of heaven and of hell ; and since this
is delight, I will conduct you up a hill, where there is every day
an assembly of those who scrutinize effects, of those who investi
gate causes, and of those who explore ends. There are three
companies; those who scrutinize effects are called spirits of know
ledges, and abstractedly knowledges ; those who investigate causes
are called spirits of intelligence, and abstractedly intelligences;
and those who explore ends are called spirits of wisdom, and ab
stractedly wisdoms. Directly above them in heaven are angels,
who from ends see causes, and from causes effects ; from these
angels those three companies are enlightened." The angelic
obi.

461 adulterous love
spirit then taking the novitiate spirit by the hand, led him up the
hill to the company which consisted of those who explore ends,
and are called wisdoms. To these the novitiate spirit said,
" Pardon me for having ascended to you : the reason is, because
from my childhood I have meditated about heaven and hell, and
lately came into this world, where I was told by some who
accompanied me, that here heaven was above my head, and hell
beneath my feet ; but they did not tell me the nature and quality
of either ; wherefore, becoming anxious from my thoughts being
constantly employed on the subject, I prayed to God ; and
instantly an angel presented itself, and said, ' Inquire and learn
what delight is, and you will know.' I have inquired, but
hitherto in vain : I request therefore that you will teach me, if
you please, what delight is." To this the wisdoms replied,
" Delight is the all of life to all in heaven and all in hell : those
in delight have the delight of good and truth, but those in hell
have the delight of what is evil and false; for all delight is of
love, and love is the esse of a man's life; therefore as a man is a
man according to the qualify of his love, so also is he according
to the quality of his delight. The activity of love makes the
sense of delight; its activity in heaven is with wisdom, and in
hell with insanity ; each in its objects presents delight: but the
heavens and the hells are in opposite delights, because in opposite
loves ; the heavens in the love and thence in the delight of doing
good, but the hells in the love and thence in the delight of doing
evil ; if therefore you know what delight is, yon will know the
nature and quality of heaven and hell. But inquire and learn
further what delight is from those who investigate causes, and are
called intelligences : they are to the right from hence." He de
parted, and came to them, and told them the reason of his
coming, and requested that they would teach him what delight
jm? And they, rejoicing at the question, said, " It is true that
)»e that knows what delight is, knows the nature and quality of
heaven and hell. The will-principle, by virtue whereof a man ia
a man, cannot be moved at all but by delight ; for the will-
principle, considered in itself, is nothing but an affect and effect
of some love, thus of some delight ; for it is somewhat pleasing,
engaging, and pleasurable, which constitutes the principle of
willing ; and since the will moves the understanding to think,
there does not exist the least idea of thought but from the influent
delight of the will. The reason of this is, because the Lord by
influx from himself actuates all things of the soul and the mind
with angels, spirits, and men ; which he does by an influx of love
and wisdom ; and this influx is the essential activity from which
comes all delight, which in its origin is called blessed, satis
factory, and happy, and in its derivation is called delightful,
pleasant, and pleasurable, and in a universal sense, good. Bui
the spirits of hell invert all things with themselves ; thus the'"
364

AND ITS SINFUL PLEASURES. 461
tarn good into evil, and the true into the false, their delights con
tinually remaining: for without the continuance of delight, they
would have neither will nor sensation, thus no life. From these
considerations may be seen the nature and origin of the delight
of hell, and also the nature and origin of the delight of hea
ven." Having heard this, he was conducted to the third com-
Eany, consisting of those who scrutinize effects, and are called
nowledges. These said, " Descend to the inferior earth, and
ascend to the superior earth : in the latter you will perceive and
be made sensible of the delights of the angels of heaven, and in
the former cf the delights of the spirits of hell." But lo ! at that
instant, at a distance from them, the ground cleft asunder, and
through the cleft there ascended three devils, who appeared on
fire from the delight of their love ; and as those who accompanied
the novitiate spirit perceived- that the three ascended out of hell
by proviso, they said to them, " Do not come nearer; but from
the place where you are, give some account of your delights."
Whereupon they said, " Know, then, that every one, whether be
be good or evil, is in his own delight; the good in the delight o'
his good, and the evil in the delight of his evil." They wer-3
then asked, " What is your delight?" They said, " The delight
of whoring, stealing, defrauding, and blaspheming." Again they
were asked, " What is the quality of those delights ? They
said, " To the senses of others they are like the stinks arising
from dunghills, the stenches from dead bodies, and the scents
from stale urine." And it was asked them, " Are those things
delightful to you?" They said, " Most delightful." And reply
was made, " Then you are like unclean beasts which wallow in
such things." To which they answered, " If we are, we are : but
such things are the delights of our nostrils." And on being
asked, " What further account can yougive?" they said, " Every
one is allowed to be in his delight, even the most unclean, as
it is called, provided he does not infest good spirits and angels ;
but since, from our delight, we cannot do otherwise than infest
them, therefore we are cast together into workhouses, where we
Buffer direfully. The witholding and keeping back our delights
in those houses is what is called hell-torments : it is also interior
pain." It was then asked them, " Why have you infested the
good?" They replied, that they could not do otherwise: "It
is," said they, " as if we were seized with rage when we see any
angel, and are made sensible of the divine sphere about him." It
was then said to them, "Herein also you are like wild beasts."
And presently, when they saw the novitiate spirit with the angel,
they were overpowered with rage, which appeared like the fire of"
hatred ; wherefore, in order to prevent their doing mischief, they
were sent back to hell. After these things, appeared the angels
who from ends see causes, and by causes effects, who were in the
heaven above those three companies. They were seen in a
365

461, 462 ADULTEROUS LOVE
bright cloud, which rolling itself downwards by spiral flexures,
brought with it a circular garland of flowers, and placed it on the
head of the novitiate spirit ; and instantly a voice said to him
from thence, " This wreath is given you because from your child
hood you have meditated on heaven and hell.

ON CONCUBINAGE.

462. In the preceding chapter, in treating on fornication, we
treated also on keeping a mistress ; by which was understood the
connection of an unmarried man with a woman under stipulated
conditions : but by concubinage we here mean the connection of
a married man with a woman in like manner under stipulated
conditions. Those who do not distinguish genera, use the two
terms promiscuously, as if they had one meaning, and thence one
signification : but as they are two genera, and the term keeping
a mistress is suitable to the former, because a kept mistress is a
courtezan, and the term concubinage to the latter, because a con
cubine is a substituted partner of the bed, therefore for the sake
of distinction, ante-nuptial stipulation with a woman is signified
by keeping a mistress, and post-nuptial by concubinage. Concu
binage is here treated of for the sake of order ; for from order it
is discovered what is the quality of marriage on the one part, and
of adultery on the other. That marriage and adultery are opposites
has already been shewn in the chapter concerning their opposi
tion ; and the quantity and quality of their opposition cannot
be learnt but from their intermediates, of which concubinage
is one ; but as there are two kinds of concubinage, which
are to be carefully distinguished, therefore this section, like the
foregoing, shall be arranged into its distinct parts as follows:
I. There are two kinds of concubinage, which differ exceedingly
from each other, the one conjointly with a wife, the other apart
from a wife. II. Concubinage conjointly with a wife, is alto
gether unlawful for Christians, and detestable. III. That it is
polygamy which has been condemned, and is to be condemned, by
the Christian world. IV. It is an adultery whereby the conjugial
principle, whichis the most precious jewel of the Christian, life, is
¦destroyed. V. Concubinage apart from a wife, when it is en
gaged in from causes legitimate, just, and truly excusatory, is not
unlawful. VI. The legitimate causes of this concubinage are the
'egitimate causes of divorce, while the wife is nevertheless retained
it home. VII. The just causes of this concubinage are the just
causes of separation from the bed. VIII. Of the excusatory causes
if this concubinage some are real and some not. IX. The really
excusatory causes are such as are grounded in what is just . X.
The excusatory causes which are not real are such as are not
366

AND ITS SINFUI PLEASURES. 462, 463
grounded in what is just, although in the appearance of what is
just. XI. Those who from causes legitimate, just, and really ex
cusatory, are engaged in this concubinage, may at the same lime
be principled in conjugial love. XII. While this concubinage
continues, actual connection with a wife is not allowable. We
proceed to an explanation of each article.
463. I. There are two kinds of concubinage, which
DH'FER EXCEEDINGLY FROM EACH OTHER, THE ONE CONJOINTLY
WITH A WHTE, THE OTHER APART FROM A wife. That there are
two kinds of concubinage, which differ exceedingly from each
other, and that the one kind consists in taking a substituted part
ner to the bed, and living conjointly and at the same time with
her and with a wife ; and that the other kind is when, after a
legitimate and just separation from a wife, a man engages a
woman in her stead as a bed-fellow ; also that these two kinds of
concubinage differ as much from each other as dirty linen from
clean, may be seen by those who take a clear and distinct view of
things, but not by those whose view of things is confused and in
distinct: yea, it may be seen by those who are in conjugial love,
but not by those who are in the love of adultery. The latter are
in obscurity respecting all the derivations of the love of the sex,
whereas the former are enlightened respecting them : neverthe
less, those who are in adultery, can see those derivations and
their distinctions, not indeed in and from themselves, but from
others when they hear them : for an adulterer has a similar faculty
with a chaste husband of elevating his understanding ; but an
adulterer, after he has acknowledged the distinctions which he has
heard from others, nevertheless forgets them, when he immerses
his understanding in his filthy pleasure ; for the chaste and the
unchaste principles, and the sane and the insane, cannot dwell to
gether ; but, when separated, they may be distinguished by the un
derstanding. I once inquired of those in the spiritual world who
did not regard adulteries as sins, whether they knew a single dis
tinction between fornication, keeping a mistress, the two kinds of
concubinage, and the several degrees of adultery ? They said they
were all alike. I then asked them whether marriage was distin
guishable ? Upon this they looked around to see whether any of
the clergy were present, ana as there were not, they said, that in it
self it is like the rest. The case was otherwise with those who in the
ideas of their thought regarded adulteries as sins : these said, that
in their interior ideas, which are of the perception, they saw
distinctions, but had not yet studied to discern and know them
asunder. This I can assert as a fact, that those distinctions are
perceived by the angels in heaven as to their minutiae. In order
therefore that it may be seen, that there are two kinds of con
cubinage opposite to each other, one whereby conjugial love ia
destroyed, the other whereby it is not, we will first describe tlw
kind which is condemnatory, and afterwards that which is not
367

464  466 ADULTEROUS LOVE
464. II. Concubinage conjointly with a wtfe is alto
gether UNLAWFUL FOR CHRISTIANS, AND DETESTABLE. It IS Un
lawful, because it is contrary to the conjugial covenant ; and it is
detestable, because it is contrary to religion ; and what is con
trary to religion, and at the same time to the conjugial covenant,
is contrary to the Lord : wherefore, as soon as any one, without
a really conscientious cause, adjoins a concubine to a wife, heaven
is closed to him ; and by the angels he is no longer numbered
among Christians. From that time also he despises the things of
the church and of religion, and afterwards does not lift his face
above nature, but turns himself to her as a deity, who favors
his lust, from whose influx his spirit thenceforward receives ani
mation. The interior cause of this apostasy will be explained in
what follows. That this concubinage is detestable is not seen by
the man himself who is guilty of it ; because after the closing of
heaven he becomes a spiritual insanity : but a chaste wife has a
clear view of it, because she is a conjugial love, and this love
nauseates such concubinage ; wherefore also many such wives
refuse actual connection with their husbands afterwards, as that
which would defile their chastity by the contagion of lust adher
ing to the men from their courtezans.
465. III. It is polygamy which has been condemned,
AND IS TO BE CONDEMNED, BY THE CHRISTIAN WORLD. That
simultaneous concubinage, or concubinage conjoined with a wife,
is polygamy, although not acknowledged to be such, because it is
not so declared, and thus not so called by any law, must be evi
dent to every person of common discernment ; for a woman
taken into keeping, and made partaker of the conjugial bed is like
a wife. That polygamy has been condemned, and is to be con
demned by the Christian world, has been shewn in the chapter on
polygamy, especially from these articles therein : — A Christian
is not allowed to marry more than one wife ; n. 338 : If a
Christian marries several wives, he commits not only natural,
but also spiritual adultery ; n. 339 : The Israelitish nation was
permitted to marry several wives, because the Christian church
was not with them ; n. 349. From these considerations it is
evident, that to adjoin a concubine to a wife, and to make each
a partner of the bed, is filthy polygamy.
466. IV. It is an adultery whereby the conjugial
principle, which is the most precious jewel of the
Christian life is destroyed. That it is more opposed to con
jugial love than simple adultery ; and that it is a deprivation of
every faculty and inclination to conj ugial life, which is implanted
in Christians from birth, may be evinced by arguments which
will have great weight with the reason of a wise man. In regard
to the flrst position, — that simultaneous concubinage, or concu
binage conjoined with a wife, is more opposed to conjugial love
than simple adultery, it may be seen from these considerations;
368

AND ITS 8INFUL PLEASURES. 466
that in simple adultery there is not a love analogous to conjugial
love ; for it is only a heat of the flesh, which presently cools, and
sometimes does not leave any trace of love behind it towards its
object ; wherefore this effervescing lascivionsness, if it is not from
a purposed or confirmed principle, and if the person guilty of it
repents, detracts but little from conjugial love. It is otherwise
in the case of polygamical adultery: herein there is a love
analogous to conjugial love; for it does not cool and disperse, or
pass off into nothing after being excited, like the foregoing ; bul
it remains, renews and strengthens itself, and so far takes away
from love to the wife, and in the place thereof induces cold
towards her ; for in such case it regards the concubine courtezan
as lovely from a freedom of the will, in that it can retract if it
pleases ; which freedom is begotten in the natural man : and
because this freedom is thence grateful, it supports that love ; and
moreover, with a concubine the unition with allurements is nearer
than with a wife ; but on the other hand it does not regard a
wife as lovely, by reason of the duty of living with her enjoined
by the covenant of life, which it then perceives as far more con
strained in consequence of the freedom enjoyed with another
woman. It is plain that love for a wife grows cold, and she
herself grows vile, in the same degree that love for a courtezan
grows warm, and she is held in estimation. In regard to the
second position — that simultaneous concubinage, or concubin
age conjoined with a wife, deprives a man of all faculty and
inclination to conjugial life, which is implanted in Christians
from birth, it may be seen from the following considerations :
that so far as love to a wife is changed into love to a concubine,
so far the former love is rent, exhausted, and emptied, as has
been shewn just above: that this is effected by a closing of the
interiors of the natural mind, and an opening of its inferior prin
ciples, may appear from the seat of the inclination with Christians
to love one of the sex, as being in the inmost principles, and that
this seat may be closed, but cannot be destroyed. The reason
why an inclination to love one of the sex, and also a faculty to
receive that love, is implanted in Christians from birth, is,
because that love is from the Lord alone, and is esteemed
religious, and in Christendom the Lord's divine is acknowledged
and worshipped, and religion is from his Word ; hence there is a
grafting, and also a transplanting thereof, from generation to
generation. We have said, that the above Christian conjugial
principle perishes by polygamical adultery: we thereby mean,
that with the Christian polygamist it is closed and intercepted ;
but still it is capable of being revived in his posterity, as is the
case with the likeness of a grandfather or a great-grandfathei
returning in a grandson or a great-grandson. Hence, that
conjugial principle is called the most precious jewel of the Chris
tian life, and (see above, n. 457,458,) the storehouse of human
24 36a

466  469 ADULTEROUS LOVE
life, and the reservoir of the Christian religion. That that
conjugial principle is destroyed with the Christian who practises
polygamical adultery, is manifest from this consideration ; that
he cannot like a Mahometan polygamist, love a concubine and
a wife equally ; but so far as he loves a concubine, or is warm
towards her, so far he does not love his wife, but is cold towards
her ; and, what is yet more detestable, so far he also in heart
acknowledges the Lord only as a natural man, and the son of
Mary, and not at the same time as the Son of God, and like
wise so far he makes light of religion. It is, however, well to be
noted, that this is the case with those who add a concubine to a
wife, and connect themselves actually with each; but it is not at
all the case with those, who from legitimate, just, and trully
excusatory causes, separate themselves, and keep apart from a
wife as to actual love, and have a woman in keeping. We now
proceed to treat of this kind of concubinage.
467. V. Concubinage apart from a wife, when it is
ENGAGED IN FROM CAUSES LEGITIMATE, JUST, AND TRULY EX
CUSATORY, is not unlawful. What causes we mean by legiti
mate, what by just, and what by truly excusatory, shall be shewn
in their order : the bare mention of the causes ia here premised,
that this concubinage, which we are about to treat of, may be
distinguished from that which we have previously described.*
468. VI. The legitimate causes of this concubinage
ARE THE LEGITIMATE CAUSES OF DIVORCE, WHILE THE WIFE 18
nevertheless retalned at home. By divorce is meant the
annulling of the conjugial covenant, and thence an entire sepa
ration, and after this a full liberty to marry another wife. The
one only cause of this total separation or divorce, is adultery,
according to the Lord's precept, Matt. xix. 9. To the same
cause are to be referred manifest obscenities, which bid defiance
to the restraints of modesty, and fill and infest the house with
flagitious practices of lewdness, giving birth to adulterous
immodesty, and rendering the whole mind abandoned. To these
things may be added malicious desertion, which involves adul
tery, and causes a wife to commit whoredom, and thereby to be
divorced, Matt. v. 32. These three causes, being legitimate
causes of divorce, — the first and third before a public judge, and
the middle one before the man himself, as judge, are also legiti
mate causesof concubinage, when the adulterous wife is retained
at home. The reason why adultery is the one only cause of
divorce is, because it is diametrically opposite to the life of
conjugial love, and totally destroys and annihilates it; see
above, n. 255.
469. The reasons why, by the generality of men, the adul
terous wife is still retained at home, are, 1. Because the man is
* See note to No. 450, and the Preliminary note.
370

AND ITS SINFUL PLEASURES. 469, 470
afraid to produce witnesses in a court of justice against his wife,
to accuse her of adultery, and thereby to make the crime public ;
for unless eye-witnesses, or evidences to the same amount, were
produced to convict her, he would be secretly reproached in com
panies of men, and openly in companies of women. 2. He is afraid
also lest his adulteress should have the cunning to clear her con
duct, and likewise lest the judges should show favor to her, and
thus his name suffer in the public esteem. 3. Moreover, there may
be domestic reasons, which may make separation from the house
unadvisable : as in case there are children, towards whom also the
adulteress has natural love ; in case they are bound together by
mutual services which cannot be put an end to ; in case the wife
is connected with and dependent upon her relatives, whether on
the father's or mother's side, and there is a hope of receiving an
increase of fortune from them ; in case he lived with her in the
beginning in habits of agreeable intimacy ; and in case she, after
she became meretricious, has the skill to soothe the man with
engagingpleasantryand pretended civility,to prevent blamebeing
imputed to herself; not to mention other cases, which, as in
themselves they are legitimate causes of divorce, are also legiti
mate causes of concubinage ; for the causes of retaining the wife
at home do not take away the cause of divorce, supposing her
guilty of adultery. Who, but a person of vile character, can
fulfil the duties of the conjugial bed, and at the same time have
commerce with a strumpet ? If instances of this sort are occa
sionally to be met with, no favorable conclusions are to be drawn
from them.
470. VH. The just causes of this concubinage are the
just causes of separation from the bed. There are legitimate
causes of separation, and there are just causes : legitimate causes
are enforced by the decisions of judges, and just causes by the
decisions come to by the man alone. The causes both legitimate
and just of separation from the bed, and also from the house
were briefly enumerated above, n. 252, 253 ; among which are
vitiated states of the body, including diseases whereby the
whole body is so far infected, that the contagion may prove fatal :
of this nature are malignant and pestilential fevers, leprosies, the
venereal disease, cancers ; also diseases whereby the whole body
is so fur weighed down, as to admit of no sociability, and from
which exhale dangerous effluvia and noxious vapors, whether from
the surface of the body, or from its inward parts, in particular
from the stomach and the lungs: from the surface of the body
proceed malignant pocks, warts, pustules, scorbutic pthisis,
virulent scab, especially if the face is disfigured by it ; from the
stomach proceed foul, stinking, and rank eructations ; from the
lungs, filthy and putrid' exhalations arising from imposthumes,
ulcers or abscesses, or from vitiated blood or serum. Besides
these there are also other various diseases ; as lipothamia, which
371

470 — 474 adulterous love
is a total faintness of body, and defect of strength ; paralysis,
which is a loosening and relaxation of the membranes and liga
ments which serve for motion ; epilepsy; permanent infirmity
arising from apoplexy ; certain chronical diseases ; the iliac pas
sion ; rupture ; besides other diseases, which the science of patho
logy teaches. Vitiated states of the mind, which are jii3t
causes of separation from the bed and the house, are madness,
frenzy, furious wildness, actual foolishness and idiocy, loss of
memory, and the like. That these are just causes of concubinage,
since they are just causes of separation, reason sees without the
help of a judge.
471. VIII. Of the excusatory causes of this con-
ouBrNAGE some are real and some are not. Since besides the just
causes which are just causes of separation, and thence become
just causes of concubinage, there are also excusatory causes,
which depend on judgement and justice with the man, therefore
these also are to be mentioned : but as the judgements of justice
may be perverted and be converted by confirmations into the
appearances of what is just, therefore these excusatory causes
are distinguished into real and not real, and are separately
described. 472. IX. The really excusatory causes ard such as
are grounded in what is just. To know these causes, it may
be sufficient to mention some of them ; such as having no natural
affection towards the children, and a consequent rejection ot
them , intemperance, drunkenness, uncleanliness, immodesty, a de
sire of divulging family secrets, of disputing, of striking, of taking
revenge, of doing evil, of stealing, of deceiving ; internal dissimi
litude, whence comes antipathy ; a froward requirement of the
conjugial debt, whence the man becomes as cold as a stone; being
addicted to magic and witchcraft ; an extreme degree of impiety ;
and other similar evils.
473. There are also milder causes, which are really excusatory
and which separate from the bed, and yet not from the house ; as
a cessation of prolification on the part of the wife, in consequence
©f advanced age, and thence a reluctance and opposition to actual
love, while the ardor thereof still continues with the man; besides
similar cases in which rational judgement sees what is just, and
which do not hurt the conscience.
474. X. The excusatory causes which are not real
ARE SUCH AS ARE NOT GROUNDED LN WHAT IS JUST, ALTHOUGH IN
the appearance of what is just. These are known from the
really excusatory causes above mentioned, and, if not rightly
examined, may appear to be just, and yet are unjust; as
that times of abstinence are required after the bringing forth
of children, the transitory sicknesses of wives, from these and
other causes a check to prolification, polygamy permitted to the
Israelites, and other like causes of no weight as grounded in
ol &

AND ITS SINFUL PLEASURES. 474, 475
justice. These are fabricated by the men after they have become
cold, when unchaste lusts have deprived them of conjugial love,
and have infatuated them with the idea of its likeness to adulterous
love. When such men engage in concubinage, they, in order to
prevent defamation, assign such spurious and fallacious causes as
-eal and genuine, — and very frequently also falsely charge them
against their wives, their companions often favorably assenting
and applauding them.
475. XI. Those who from causes legitimate, just, and
REALLY EXCUSATORY, ARE ENGAGED IN THIS CONCUBINAGE, MAY
AT THE SAME TIME BE PRINCIPLED IN CONJUGIAL LOVE. We Say
that such may at the same time be principled in conjugial love ;
and we thereby mean, that they may keep this love stored up in
themselves ; for this love, in the subject in which it is, does not
perish, but is quiescent. The reasons why conjugial love is pre
served with those who prefer marriage to concubinage, and enter
into the latter from the causes above mentioned, are these; that
this concubinage is not repugnant to conjugial love ; that it is
not a separation from it ; that it is only a clothing encompassing
it ; that this clothing is taken away from them after death.
1. That this concubinage is not repugnant to conjugial love,
follows from what was proved above ; that such concubinage,
when engaged in from causes legitimate, just, and really excusa
tory, is not unlawful, n. 467 — 473. 2. That this concubinage is
not a separation from conjugial love ; for when causes legitimate,
or just, or really excusatory, arise, and persuade and compel a
man, then, conjugial love with marriage is not separated, but only
interrupted ; and love interrupted, and not separated, remains in
the subject. The case in this respect is like that of a person, who,
being engaged in a business which he likes, is detained from it
by company, by public sights, or by a journey ; still he does not
cease to like his business : it is also like that of a person who ia
fond of generous wine, and who, when he drinks wine of an in
ferior quality, does not lose his taste and appetite for that which
is generous. 3. The reason why the above concubinage is only a
clothing of conjugial love encompassing it, is, because the love of
concubinage is natural, and the love of marriage spiritual; and
natural love is a veil or covering to spiritual, when the latter is
interrupted : that this is the case, is unknown to the lover; be
cause spiritual love is not made sensible of itself, but by natural
love, and it is made sensible as delight, in which there is blessed
ness from heaven : but natural love by itself is made sensible only
as delight. 4. The reason why this veil is taken away after death,
is, because then a man from natural becomes spiritual, and in
stead of a material body enjoys a substantial one, wherein natural
delight grounded in spiritual is made sensible in its perfection.
That this is the case, I have heard from communication with
Borne in the spiritual world, even from kings there, who in the
373

475  477 ADULTEROUS LOVE
natural world had engaged in concubinage from really excusatory
causes. 476. XII. While this concubinage continues, actual
connection with a wife is not allowable. The reason of this
is, because in such case conjugial love, which in itself is spiritual,
chaste, pure, and holy, becomes natural, is defiled and disregarded,
and thereby perishes ; wherefore in order that this love may be
preserved, it is expedient that concubingage grounded in really
excusatory causes, n. 472, 473, be engaged in with one only,
and not with two at the same time.
******
477. To the above I will add the following memorable
relation. I heard a certain spirit, a youth, recently deceased,
boasting of his libertinism, and eager to establish his reputation
as a man of superior masculine powers ; and in the insolence of
his boasting he thus expressed himself: " What is more dismal
than for a man to imprison his love, and to confine himself to one
woman ? and what is more delightful than to set the love at liberty ?
Who does not grow tired of one ? and who is not revived by
several ? What is sweeter than promiscuous liberty, variety, de
florations, schemes to deceive husbands, and plans of adulterous
hypocrisy? Do not those things which are obtained by cunning,
deceit, and theft, delight the inmost principles of the mind?"
On hearing these things, the by-standers said, " Speak not in
such terms ; you know not where and with whom you are ; you
are but lately come hither. Hell is beneath your feet, and
heaven over your head ; you are now in the world which is be
tween those two, and is called the world of spirits. All who
depart out of the world, come here, and being assembled are ex
amined as to their quality ; and here they are prepared, the
wicked for hell, and the good for heaven. Possibly you still
retain what you have heard from priests in the world, that whore
mongers and adulterers are cast down into hell, and that chaste
married partners are raised to heaven." At this the novitiate
laughed, saying, " What are heaven and hell ? Is it not heaven
where any one is free ; and is not he free who is allowed to love
as many as he pleases ? and is not it hell where any one is a
servant : and is not he a servant who is obliged to keep to one?"
But a certain angel, looking down from heaven, heard what he
said, and broke off the conversation, lest itshould proceed further
aud profane marriages ; and he said to him, " Come up here, and
I will clearly shew you what heaven and hell are, and what the
quality of the latter is to confirmed adulterers." He then shewed
him the way, and he ascended : after he was admitted he was led
first into the paradisiacal garden, where were fruit-trees and flow
ers, which from their beauty, pleasantness and fragrance, filled
the mind with the delights of life. When he saw these things, he
admired them exceedingly ; but he was then in external vision,
374

AND ITS SINFUi, PLEASURES. 477
such as he had enjoyed in the world when he saw similar objects,
and in this vision he was rational ; but in the internal vision, in
which adultery was the principal agent, and occupied every point
of thought, he was not rational ; wherefore the external vision
was closed, and the internal opened ; and when the latter was
opened, he said, " What do I see now ? is it not straw and dry
wood ? and what do I smell now ? is it not a stench ? What is
become of those paradisiacal objects ?" The angel said, " They
are near at hand and -are present ; but they do not appear before
your internal sight, which is adulterous, for it turns celestial
things into infernal, and sees only opposites. Every man has an
internal and an external mind, thus an internal and an external
sight : with the wicked the internal mind is insane, and the ex
ternal wise ; but with the good the internal mind is wise, and
from this also the external ; and such as the mind is, so a man in
the spiritual world sees objects." After this the angel, from the
power which was given him, closed his internal sight, and opened
the external, and led him away through gates towards the middle
point of the habitations : there he saw magnificent palaces of
alabaster, marble, and various precious stones, and near them
porticos, and round about pillars overlaid and encompassed with
wonderful ornaments and decorations, When he saw these things,
he was amazed, and said, " What do I see ? I see magnificent
objects in their own real magnificence, and architectonic objects
in tlieir own real art." At that instant the angel again closed his
external sight, and opened the internal, which was evil because
filthily adulterous : hereupon he exclaimed, " What do I now see ?
Where am I? What is become of those palaces and magnificent
objects ? I see only confused heaps, rubbish, and places full of
caverns." But presently he was brought back again to his ex
ternal sight, andintroduced into one of the palaces ; and he saw
the decorations of the gates, the windows, the walls, and the
ceilings, and especially of the utensils, over and round about
which were celestial forms of gold and precious stones, which
cannot be described by any language, or delineated by any art ;
for they surpassed the ideas of language and the notions of art.
On seeing these things he again exclaimed, " These are the very
essence of whatever is wonderful, such as no eye had ever seen.
But instantly, as before, his internal sight was opened, the ex
ternal being closed, and he was asked what he then saw ? He
replied, " Nothing but decayed piles of bulrushes in this place, of
straw in that, and of fire brands in a third." Once again he was
brought into an external state of mind, and some maidens were
introduced, who were extremely beautiful, being images of celes
tial affection ; and they, with the sweet voice of their affection,
addressed him ; and instantly, on seeing and hearing them, his
countenance changed, and he returned of himself into his inter
nals, which were adulterous ; and since such internals cannot
375

477, 478 ADULTEROUS LOVE
endure any thing of celestial love, and neither on the other hand
can they be endured by celestial love, therefore both parties
vanished, — the maidens out of sight of the man, and the man out
of sight of the maidens. Aftei this, the angel informed him con
cerning the ground and origin of the changes of the state of his
sights ; saying, " I perceive that in the world, from which you
are come, you have been two-fold, in internals having been quite
a different man from what you were in externals ; in externals
you have been a civil, moral, and rational man ; whereas in in
ternals, you have been neither civil, moral; nor rational, because
a libertine and an adulterer : and such men, when they are
allowed to ascend into heaven, and are there kept in their ex
ternals, can see the heavenly things contained therein ; but when
their internals are opened, instead of heavenly things they see
infernal. Know, however, that with every one in this world, ex
ternals are successively closed, and internals are opened, and
thereby they are prepared for heaven or hell ; and as the evil of
adultery defiles the internals of the mind above every other evil,
you must needs be conveyed down to the defiled principles of your
love, and these are in the hells, where the caverns are full of
stench arising from dunghills. Who cannot know from reason,
that, an unchaste and lascivious principle in the world of spirits,
is impure and unclean, and thus that nothing more pollutes and
defiles a man, and induces in him an infernal principle ? Where
fore take heed how you boast any longer of your whoredoms, as
possessing masculine powers therein above other men. I advertise
you before hand, that you will become feeble, so that you will
scarceknow where your masculine power is. Such is the lotwhich
awaits those who boast of their adulterous ability." On hearing
these words he descended, and returned into the world of spirits,
to his former companions, and converse with them modestly and
chastely, but not for any considerable length of time.

ON ADULTERIES AND I3EIR GENEBA AND DEGREES.
478. None can know that there is any evil in adultery, who
judge of it only from its externals ; for in these it resembles mar
riage. Such external judges, when they hear of internals, and
are told that externals thence derive their good or their evil, say
with themselves, "What are internals ? Who sees them? la
not this climbing above the sphere of every one's intelligence ?"
Such persons are like those who accept all pretended good as
genuine voluntary good, and who decide upon a man's wisdom
from the elegance of his conversation ; or who respect the man
376

AND ITS SINFUL PLEASURES. 478
himself from the richness of his dress and the magnificence of
his equipage, and not from his internal habit, which is that of
judgement grounded in the affection of good. This also is like
judging of the fruit of a tree, and of any other eatable thing, from
thesightand touch only, and not of its goodness from a knowledge
of its flavor: such is the conduct of all those who are unwilling to
perceive any thing respecting man's internal. Hence comes the
wild infatuation of many at this day, who see nc evil in adul
teries, yea, who unite marriages with them in the same chamber,
that is, who make them altogether alike ; and this only on ac
count of their apparent resemblance in externals. That this is
the case, was shewn me by this experimental proof: on a certain
time, the angels assembled from Europe some hundreds of those
who were distinguished for their genius, their erudition, and their
wisdom, and questioned them concerning the distinction between
marriage and adultery, and intreated them to consult the rational
powers of their understandings : and after consultation, all, except
ten, replied, that the judicial law constitutes the only distinction,
for the sake of some advantage ; which distinction may indeed be
known, but still be accommodated by civil prudence. They were
next asked, Whether they saw any good in marriage, and any evil
in adultery ? They returned for answer, that they did not see
any rational evil and good. Being questioned whether they saw
any sin in it? they said, " Where is the sin? Is not the act
alike?" Atthese answers the angels were amazed, and exclaimed,
" Oh, the gross stupidity of the age! Who can measure its qua
lity and quantity ? On hearing this exclamation, the hundreds
of the wise ones turned themselves, and said one among another
with loud laughter, " Is this gross stupidity ? Is there any wis
dom that can bring conviction that to love another person's wife
merits eternal damnation?" But that adultery is spiritual evil,
and thence moral and civil evil, and diametrically contrary to the
wisdom of reason; also that the love of adultery is from hell and
returns to hell, and the love of marriage is from heaven and re
turns to heaven, has been demonstrated in the first chapter of this
part, concerning the opposition of adulterous and conjugial love.
But since all evils, like all goods, partake of latitude and altitude,
and according to latitude have their genera, and according to
altitude their degrees, therefore, in order that adulteries may be
known as to each dimension, they shall first be arranged into
their genera, and afterwards into their degrees; and this shall
be done in the following series : I. There are three genera of
adulteries, — simple, duplicate, and triplicate. II. Simple adul
tery is that of an unmarried man with another's wife, or of an
unmarried woman with another's husband. III. Duplicate adul
tery is that of a husband with another's wife, or of a wife with
another's husband. IV. Triplicate adultery is with relations by
blood. V. There are four degrees of adulteries, according to
377

478, 479 ADULTEROUS LOVE
which they have their predications, their charges of blame, and
after death their imputations. VI. Adulteries of the first degree
are adulteries of ignorance, which are committed by those viho
cannot as yet, or cannot at all, consult the understanding, and
thence check them. VII. In such cases adulteries are mild.
VIII. Adulteries of the second degree are adulteries of lust, which
are committed by those who indeed are able to consult the under
standing, but from accidental causes at the moment are not able.
IX. Adulteries committed by such persons are imputatory, accord .
ing as the understanding afterwards favors them or not. X. Adul
teries of the third degree are adulteries of the reason, which are
committed by those who with the understanding confirm them
selves in the persuasion that they are not evils of sin. XI. The
adulteries committed by such persons are grievous, and are im
puted to them according to confirmations. XII. Adulteries of the
fourth degree are adulteries of the will, which are committed by
those who make them lawful and pleasing, and who do not think
them of importance enough to consult the understanding respecting
them. XIII. The adulteries committed by these persons are ex
ceedingly grievous, and are imputed to them as evils of purpose,
and remain with them as guilt. XIV. Adulteries of the third and
fourth degrees are evils of sin, according to the quantity and quality
of understanding and will in them, whether they are actually com
mitted or not. XV. Adulteries grounded in purpose of the will,
and adulteries grounded in confirmation of the understanding ren
der men natural, sensual, and corporeal. XVI. And this to such
a degree, that at length they reject from themselves all things of
the church and of religion. XVIL Nevertheless they have the
powers of human rationality like other men. XVIIL ' But they
use that rationality while they are in externals, but abuse it while
in their internals. We proceed to an explanation of each article.
479. I. There are three genera of adulteries, —
simple, duplicate, and trlplioate. The Creator of the uni
verse has distinguished all the things which he has created into
genera, and each genus into species, and has distinguished each
species, and each distinction in like manner, and so forth, to the
end that an image of what is infinite may exist in a perpetual
variety of qualities. Thus the Creator of the universe has
distinguished goods and their truths, and in like manner evils and
their falses, after they arose. That he has distinguished all
things in the spiritual world into genera, species, and differences,
and has collected together into heaven all goods and truths, and
into hell all evils and falses, and has arranged the latter in an
order diametrically opposite to the former, may appear from what
is explained in a work concerning Heaven and Hell, published
in London in the year 1758. That in the natural world he has
also thus distinguished and does distinguish goods and truths,
and iikewise evils and falses, appertaining to men, and thereby
378

AND ITS SINFUL PLEASURES. 479 — 481
men themselves, may be known from their lot after death, in that
the good enter into heaven, and the evil into hell. Now, since
all things relating to good, and all things relating to evil, are
distinguished into genera, species, and so forth, therefore mar
riages are distinguished into the same, and so are their opposites,
which are adulteries.
480. II. Simple adultery is that 'of an unmarried man
WITH ANOTHER'S WIFE, OR AN UNMARRIED WOMAN WITH
another's husband. By adultery here and in the followiug
pages we mean the adultery which is opposite to marriage ; it
is opposite because it violates the covenant of life contracted be
tween married partners: it rends asunder their love, and defiles
it, and closes the union which was begun at the time of
betrothing, and strengthened in the beginning of marriage : for
the conjugial love of one man with one wife, after engagement
and covenant, unites their souls. Adultery does not dissolve this
union, because it cannot be dissolved ; but it closes it, as he that
stops up a fountain at its source, and thence obstructs its stream,
and fills the cistern with filthy and stinking waters : in like
manner conjugial love, the origin of which is a union of souls, is
daubed with mud and covered by adultery ; and when it is so
daubed with mud there arises from beneath the love of adultery;
and as this love increases, it becomes fleshly, and rises in insur
rection against conjugial love, and destroys it. Hence comes the
opposition of adultery and marriage.
481. That it may be further known how gross is the stupidity
of this age, in that those who have the reputation of wisdom do
not see any sin in adultery, as was discovered by the angels (see
just above, n. 478), I will here add the following memorable
relation. There were certain spirits who, from a habit they
had acquired in the life of the body, infested me with peculiar
cunning, and this they did by a sottish and as it were waving in
flux, such as is usual with well-disposed spirits ; but I perceived
that they employed craftiness and similar means, to the intent
that they might engage attention and deceive. At length I
entered into conversation with one of them who, it was told me,
had while he lived in the world been the general of an army: and
as I perceived that in the ideas of his thought there was a
lascivious principle, I conversed with him by representatives in
the spiritual language which fully expresses what is intended to
be said, and even several things in a moment. He said that, iu
the life of the body in the former world, he had made no account
of adulteries : but it was granted me to tell him, that adulteries
are wicked, although from the delight attending them, aud from
the persuasion thence resulting, they appear to the adulterer as
not wicked but allowable ; which also he might know from this
consideration, that marriages are the seminaries of the human
race, and thence also the seminaries of the heavenly kinp
379

481, 482 adulterous love
dom, and therefore that they ought not to be violated, but to ba
accounted holy; also from this consideration, that he ouglitknow,
as being in the spiritual world, and in a state of perception, that
conjugial love descends from the Lord through heaven, and that
from that love, as a parent, is derived mutual love, which is the
main support of heaven ; and further from this consideration, that
adulterers, whenever they only approach the heavenly societies,
are made sensible of their own stench, and throw themselves
headlong thence towards hell : at least he might know, that to
violate marriages is contrary to the divine laws, to the civil laws
of all kingdoms, also to the genuine light of reason, and thereby
to the right of nations, because contrary to order both divine and
human ; not to mention other considerations. But he replied,
that he entertained no such thoughts in the former life : he
wished to reason whether the case was so or not ; but he was
told that truth does not admit of reasonings, since they favor
the delights of the flesh against those of the spirit, the quality of
which latter delights he was ignorant of; and that he ought first
to think about the things which I had told him, because they
are true ; or to think from the well-known maxim, that no one
should do to another what he is unwilling another should do to
him ; and thus, if any one had in such a manner violated his wife,
whom he had loved, as is the case in the beginning of every mar
riage, and he had then been in a state of wrath, and had spoken
from that state, whether he himself also would not then have
detested adulteries, and being a man of strong parts, would not
have confirmed himself against them more than other men, even
l;o condemning them to hell ; and being the general of an army,
and having brave companions, whether he would not, in order to
prevent disgrace, either have put the adulterer to death, or have
driven the adulteress from his house.
482. III. Duplicate adultery is that of a husband with
another's wife, or of a wife with another's husband.
This adultery is called duplicate, because it is committed by two,
and on each side the marriage-covenant is violated ; wherefore
also it is twofold more grievous than the former. It was said
above, n. 480, that the conjugial love of one man with one wife,
after engagement and covenant, unites their souls, and that such
union is that very love in its origin ; and that this origin is
closed and stopped up by adultery, as the source and stream of a
fountain. That the souls of two unite themselves together, when
love to the sex is confined to one of the sex, which is the case when
a maiden engages herself wholly to a youth, and on the other
hand a youth engages himself wholly to a maiden, is clearly
manifest from this consideration, that the lives of both unite
themselves, consequently their souls, because souls are the first
principles of life. This union of souls can only take place in
monogamical marriages, or those of one man with one wife, but
380

AND ITS SINFUL PLEASURES. 482, 483
not in. polygamical marriages, or those of one man with several
wives ; because in the latter case the lov.e is divided, in the
former it is united. The reason why conjugial love in its supreme
abode is spiritual, holy, and pure, is because the soul of every
man from its origin is celestial ; wherefore it receives influx im
mediately from the Lord, for it receives from him the marriage
of love and wisdom, or of good and truth ; and this influx makes
him a man, and distinguishes him from the beasts. From this
union of souls, conjugial love, which is there in its spiritual
sanctity and purity, flows down into the life of the whole body,
and fills with blessed delights, so long as its channel remains
open ; which is the case with those who are made spiritual by
the Lord. That nothing but adultery closes and stops up this
abode of conjugial love, thus its origin or fountain and its chan
nel, is evident from the Lord's words, that it is not lawful to put
away a wife and marry another, except on account of adultery :
Matt. xix. 3 — 9 ; and also from what is said in the same passage,
that he that marries her that is put away commits adultery, verse
9. When therefore, as was said above, that pure and holy
fountain is stopped up, it is clogged about with filthiness of
sundry kinds, as a jewel with ordure, or bread with vomit ; which
things are altogether opposite to the purity and sanctity of
that fountain, or of conjugial love : from which opposition comes
conjugial cold, and according to this cold is the lascivious
voluptuousness of adulterous love, which consumes itself of its
own accord. The reason why this is an evil of sin is, because the
holy principle is covered, and thereby its channel into the body
is obstructed, and in the place thereof a profane principle suc
ceeds, and its channel into the body is opened, whence a man
from celestial becomes infernal.
483. To the above I will add some particulars from the
spiritual world, which are worthy to be recorded. I have been
informed in that world, that some married men are inflamed with
the lust of committing whoredom with maidens or virgins ; some
with those who are not maidens but harlots; some with married
women or wives ; some with women of the above description who
are of noble descent; and some with such as are not of noble
descent: that this is the case, was confirmed to me by several
instances from the various kingdoms in that world. While I was
meditating concerning the variety of such lusts, I asked whether
there are any who find all their delight with the wives of others,
and none with unmarried women ? Wherefore to convince me
that there are some such spirits, several were brought to ine from
a certain kingdom, who were obliged to speak according to their
libidinous principles. These declared that it, wa3, and still is.
their sole pleasure and delight to commit whoredom with the
wives of others; and that they look out for such as are beautiful,
and hire them for themselves at a great price according to their
381

483  485 ADULTEROUS LOVE
wealth, and in general bargain about the price with the wife
alone. I asked, why they do not hire for themselves unmarried
women ? They said, that they consider this would be cheap and
worthless, and therefore undelightful to them. I asked also,
whether those wives afterwards return to their husbands and live
with them ? They replied, that they either do not return, or
they return cold, having become courtezans. Afterwards I asked
them serionsly, whether they ever thought, or now think, that
this is twofold adultery, because they commit this at the time
they have wives of their own, and that such adultery deprives u
man of all spiritual good ? But at this several who were present
laughed, saying, " What is spiritual good ?" Nevertheless I was
still urgent, and said, " What is more detestable than for a man
to mix his soul with the soul of a husband in his wife ? Do you
not know, that the soul of a man is in his seed ?" Hereupon
they turned themselves away and muttered, " What harm can
this do her?" At length I said, "Although you do not fear
divine laws, do you not fear civil laws ?" They replied, " No ;
we only fear certain of the ecclesiastical order ; but we conceal
this in their presence ; and if we cannot conceal it, we keep upon
good terms with them." I afterwards saw the former divided
into companies, and some of the latter cast into hell.
484. IV Triplicate adultery is with relations bt
blood. This adultery is called triplicate, because it is threefold
more grievous than the two former. The relations, or remains of
the flesh, which are not to be approached, are mentioned in
Levit. xviii. 6 — 18. There are internal and external reasons
why these adulteries are threefold more grievous than the two
above-mentioned : the internal reasons are grounded in the cor
respondence of those adulteries with the violation of soiritual
marriage, which is that of the Lord and the church, and thence
of good and truth ; and the external reasons are for the sake of
guards, to prevent a man's becoming a beast. We have not
leisure, however, to proceed to the further disclosure of these
reasons. 485. V. There are four degrees of adulteries, ac
cording TO WHICH THEY HAVE THELR PREDICATIONS, THEIR
CHARGES OF BLAME, AND AFTER DEATH THEIR IMPUTATIONS.
These degrees are not genera, but enter into each genus, and
cause its distinctions between more and less evil or good ; in the
present case, deciding whether adultery of every genus from the
nature of the circumstances and contingencies, is to be considered
milder or more grievous. That circumstances and contingencies
vary every thing is well known. Nevertheless things are con
sidered in one way by a man from his rational light, in another
by a judge from the law, and in another by the Lord from the
state of a man's mind : wherefore we mention predications,
charges of blame, and after death imputations ; for predicatior-i
382

and rrs SINFUL PLEASURES. 485 — 487
are made by a man according to his rational light, charges of
blame are made by a judge according to the law, and imputations
are made by the Lord according to the state of the man's mind.
That these three differ exceedingly from each other, may be seen
without explanation : for a man, from rational conviction accord
ing to circumstances and contingencies, may acquit a person,
whom a judge, when he sitsin juOgement, cannot acquit from the
law : and also a judge may acquit a person, who after death is
condemned. The reason of this is, because a judge gives sentence
according to the actions done, whereas after death every one is
judged according to the intentions of the will and thence of the
understanding, and according to the confirmations of the under
standing and thence of the will. These intentions and con
firmations -a judge does not see ; nevertheless each judgement
is just ; the one for the sake of the good of civil society, the
other for the sake of the good of heavenly society.
486. VI. Adulteries of the first degree are adul
teries OF IGNORANCE, WHICH ARE COMMITTED BY THOSE WHO
CANNOT AS YET, OR CANNOT AT ALL, CONSULT THE UNDER
STANDING, AND THENCE CHECK THEM. All evils, and thus also
all adulteries, viewed in themselves, are at once of the internal
and the external man ; the internal intends them, and the
external does them ; such therefore as the internal man is in the
deeds done by the external, such are the deeds viewed in them
selves : but since the internal man with his intention, does not
appear before man, every one must be judged in a human court
from deeds and words according to the law in force and its
provisions : the interior sense of the law is also to be regarded by
the judge. But to illustrate the case by example : if adultery be
committed by a youth, who does not as yet know that adultery is
a greater evil than fornication ; if the like be committed by a very
simple man ; if it be committed by a person who is deprived by
disease of the full powers of judgement ; or by a person, as is
sometimes the case, who is delirious by fits, and is at the time
in a state of actual delirium ; yet further, if it be committed in a
fit of insane drunkenness, and so forth, it is evident, that in such
cases, the internal man, or mind, is not present in the external,
scarcely any otherwise than in an irrational person. Adulteries
in these instances are predicated by a rational man according to
the above circumstances ; nevertheless the perpetrator is charged
with blame by the same rational man as a judge, and is punished
by the law; but after death those adulteries are imputed
according to the presence, quality, and faculty of understanding
in the will of the perpetrators.
487. VII. In such oases adulteries are mild. This i
manifest from what was said just above, n. 486, without furthe
confirmation ; for it is well known that the quality of every deed
and in general the quality of every thing, depends upon circum
383

487, 488 ADULTEROUS LOVE
stances, and which mitigate or aggravate it ; but adulteriei of this
degree are mild at the first times of their commission ; and alsa
remain mild so far as the offending party of either sex, in the
future course of life, abstains from them for these reasons ; — bo-
cause they are evils against God, or against the neighbour, or
against the goods of the state, and because, in consequence of
their being such evils, they are evils against reason ; but on the
other hand, if they are not abstained from for one of the above-
mentioned reasons,they are reckoned amongst grievous adulteries;
thus it is according to the divine law, Ezek. xviii, 21, 22, 24, and
in other places : but they cannot, from the above circumstances,
be pronounced either blameless or culpable, or be predicated and
judged as mild or grievous, because they do not appear before man,
neither are they within the province of his judgement ; wherefore
it is meant, that after death they are so accounted or imputed.
488.' VIII. Adulteries of the second degree artj
ADULTERIES OF LUST, WHICH ARE COMMITTED BY THOSE WHO
INDEED ARE ABLE TO CONSULT THE UNDERSTANDING, BUT FROM
ACCIDENTAL CAUSES AT THE MOMENT ARE NOT ABLE. There are
two things which, in the beginning, with every man who from
natural is made spiritual, are at strife together, which are com
monly called the spirit and the flesh; and since the love of
marriage is of the spirit, and the love of adultery is of the flesh,
in such case there is also a combat between those loves. If the
love of marriage conquers, it gains dominion over and subjugates
the love of adultery, which is effected by its removal ; but if it
happens that the lust of the flesh is excited to a heat greater than
what the spirit can control from reason, it follows that the state
is inverted, and the heat of lust infuses allurements into the
spirit, to such a degree, that it is no longer master of its reason,
and thence of itself: this is meant by adulteries of the second
degree, which are committed by those who indeed are able to
consult the understanding, but by reason of accidental causes at
the moment are not able. But the matter may be illustrated by
particular cases ; as in case a meretricious wife by her craftiness
captivates a man's mind (anirnum), enticing him into her chamber,
and inflaming his passions to such a degree as to leave him no
longer master of his judgement ; and especially if, at the same
time, she also threatens to expose him if he does not consent : in
like manner, in case any meretricious wife is skilled in deceitful
allurements, or by powerful stimulants inflames the man to such
a degree, that the raging lust of the flesh deprives the under
standing of the free use of reason : in like manner, in case a man,
by powerful enticements, so far works upon another's wife, as to
leave her no longer mistress of herself, by reason of the tire
kindled in her will ; besides other like cases. That these and
similar accidental circumstances lessen the grievousness ol
adultery, and give a milder turn to the predications of the blame
384

AND ITS SINFUL PLEASURES. 488:  490
thereof in favor of the party seduced, is agreeable to the dictates
and conclusions of reason. The imputation of this degree of
adultery comes next to be treated of.
489. IX. Adulteries committed by such persons are
LMPUTATORY, ACCORDING AS THE UNDERSTANDING AFTERWARDS
favors them or not. So far as the understanding favors evils,
so far a man appropriates them to himself and makes them his
own. Favor implies consent; and consent induces in the mind
a state of the love of them : the case is the same with adulteries,
which in the beginning were committed without the consent of
the understanding, and are favored: the contrary comes to pass
if they are not favored. The reason of this is, because evils or
adulteries, which are committed in the blindness of the under
standing, are committed from the concupiscence of the body ; and
such evils or adulteries have a near resemblance to the instincts
of beasts : with man (homo) indeed the understanding is present,
while they are committing, but in a passive or dead potency and
not in active and living potency. From these considerations it
follows of course, that such things are not imputed, except so far as
they are afterwards favored or not. By imputation we here mean
accusation after death, and hence judication, which takes place
according to the state of a man's spirit : but we do not mean
inculpation by a man before a judge ; for this does not take place
according to the state of a. man's spirit, but of his body in the
deed ; and unless there was a difference herein, those would be
acquitted after death who are acquitted in the world, and those
would be condemned who are condemned in the world ; and thus
the latter would be without any hope of salvation.
490. X. Adulteries of the third degree are adulteries
OF THE REASON, WHICH ARE COMMITTED BY THOSE WHO WITH
THE UNDERSTANDING CONFIRM THEMSELVES IN THE PERSUASION
that they are not evils of sin. Every man knows that
there exist such principles as the will a id the understanding ; for
in his common speaking he says, "THs I will, and this I under
stand ;" but still he does not distinguish them, but makes the
one the same as the other ; because he only reflects upon the
things which belong to the thought grounded in the understand
ing, and not upon those which belong to the love grounded in
the will; for the latter do not appear in light as the former.
Nevertheless, he that does not distingush between the will and
the understanding, cannot distinguish between evils and goods,
and consequently he must remain in entire ignorance concerning
the blame of sin. But who does not know that good aud truth
are two distinct principles, like love and wisdom ? and who can
not hence conclude, while he is in rational illumination, that
there are two faculties in man, which distinctly receive and
appropriate to themselves those principles, and that the one is the
will and the other the understanding, by reason that what the
385

490, 491 ADULTEROUS LOVE
will receives and reproduces is called good, aud what the under
standing receives is called truth ; for what the will loves and does,
is called truth, and what the understanding perceives and thinks,
is called truth? Now as the marriage of good and truth was
treated of in the first part of this work, ana in the same place
several considerations were adduced concerning the will and the
understanding, and the various attributes and predicates of each,
which, as I imagine, are also perceived by those who had not
thought at all distinctly concerning the understanding and the
will, (for human reason is such, that it understands truths from
the light thereof, although it has not heretofore distinguished
them ;) therefore, in order that the distinctions of the under
standing and the will may be more clearly perceived, I will here
mention some particulars on the subject, that it may be known
what is the quality of adulteries of the reason and the under
standing, and afterwards what is the quality of adulteries of the
will. The following points may serve to illustrate the subject:
I. That the will of itself does nothing ; but whatever it does, it
does by the understanding. 2. On the other hand also, that the
understanding alone of itself does nothing ; but whatever it does,
it does from the will. 3. That the will flows into the understand
ing but not the understanding into the will ; yet that the under
standing teaches what is good and evil, and consults with the will,
that out of those two principles it may choose and do what is
pleasing to it. 4. That after this there is effected a twofold
conjunction; one, in which the will acts from within, and the
understanding from without; the other in which the . under
standing acts from within, and the will from without : thus are
distinguished the adulteries of the reason, which are here treated
of, from the adulteries of the will, which are next to be treated
of. They are distinguished, because one is more grievous than
the other ; for the adultery of the reason is less grievous than
that of the will ; because in adultery of the reason, the under
standing acts from within, and the will from without ; whereas
in adultery of the will, the will acts from within, and the
understanding from without ; and the will is the man himself,
and the understanding is the man as grounded in the will ; and
that which acts within has dominion over that which acts
without. 491. XI. The adulteries committed by such persons
ARE GRIEVOUS, AND ARE IMPUTED TO THEM ACCORDING TO
confirmations. It is the understanding alone that confirms, and
when it confirms, it engages the will to its party, and sets it
about itself, and thus compels it to compliance. Confirmations
are affected by reasonings, which the mind seizes for its use,
deriving them either from its superior region or from its inferior ;
if from the superior region, which communicates with heaven, it
confirms marriages and condemns adulteries; but it from the
386

AND ITS SINFUL PLEASURES. 491, 492
inferior region, which communicates with the world, it confirms
adulteries and makes light of marriages. Every one can confirm
evil just as well as good ; in like manner what is false and what
is true ; and the confirmation of evil is perceived with more de
light than the confirmation of good, and the confirmation of what
is false appears with greater lucidity than the confirmation of
what is true. The reason of this is, because the confirmation of
what is evil and false derives its reasonings from the delights, the
pleasures, the appearances, and the fallacies of the bodily senses ;
whereas the confirmation of what is good and true derives its
reasons from the region above the sensual principles of the body.
Now, since evils and falses can be confirmed just as well as goods
and truths, and since the confirming understanding draws the will
to its party, and the will together with the understanding forms
the mind, it follows that the form of the human mind is accord
ing to confirmations, being turned to heaven if its confirmations
are in favor of marriage, but to hell if they are in favor of adul
teries ; and such as the form of a man's mind is such is his
spirit ; consequently such is the man. From these considerations
then it is evident, that adulteries of this degree after death are
imputed according to confirmations.
492. XII. The adulteries of the fourth degree are adul
teries OF THE WILL WHICH ARE COMMITTED BY THOSE WHO MAKE
THEM LAWFUL AND PLEASING, AND WHO DO NOT THINK THEM OF
IMPORTANCE ENOUGH TO CONSULT THE UNDERSTANDING RESPECT
ING them. These adulteries are distinguished from the fore
going from their origins. The origin of these adulteries is from
the depraved will connate to man, or from hereditary evil, which
a man blindly obeys after he is capable of exercising his own
judgement, not at all considering whether they are evils or not ;
wherefore it is said, that he does not think them of importance
enough to consult the understanding respecting them : but the
origin of the adulteries which are called adulteries of reason, is
from a perverse understanding ; and these adulteries are com
mitted by those who confirm themselves in the persuasion that
they are not evils of sin. With the latter adulterers, the under
standing is the principal agent ; with the former the will. The
distinctions in these two cases do not appear to any man in the
natural world ; but they appear plainly to the angels in the spi
ritual world. In the latter world all are in general distinguished
according to the evils which originate in the will and in the un
derstanding, and which are accepted and appropriated ; they are
also separated in hell according to those evils : those who are in
evil from the understanding, dwell there in front, and are called
eatans ; but those who are in evil from the will, dwell at the back,
and are called devils. It is on account of this universal distinc
tion that mention is made in the Word of satan and the devil.
With those wicked ones, and also those adulterers, who are called
387

492  494 ADULTEROUS LOVE
satans, the understanding is the principal ageLt ; but with those
who are called devils, the will is the principa. agent. It is not
however possible to explain these distinctions, so as to render
them visible to the understanding, unless the distinctions of the
will and the understanding be first known ; and also unless a de
scription be given of the formation of the mind from the will by
the understanding, and of its formation from the understanding
by the will. The knowledge of these subjects is necessary, before
the distinctions above-mentioned can be seen by reason ; but to
express this knowledge on paper would require a volume.
493. XIII. The adulteries committed by these persons
ARE EXCEEDINGLY GRIEVOUS, AND ARE IMPUTED TO THEM AS EVILS
of purpose, and remain in them as guilt. The reason why
they are exceedingly grievous, and more grievous than the fore
going, is, because in them the will is the principal agent, whereas
in the foregoing the understanding is the principal agent, and a
man's life essentially is his will, and formally is his understand
ing : the reason of this is, because the will acts in unity with the
love, and love is the essence of a man's life, and forms itself in
the understanding by such things as are in agreement with it :
wherefore the understanding viewed in itself is nothing but a form
of the will ; and since love is of the will, and wisdom of the un
derstanding, therefore wisdom is nothing but a form of love ; in
like manner truth is nothing but a form of good. That which
flows from the very essence of a man's life, thus which flows from
his will or his love, is principally called purpose ; but that which
flows from the form of his life, thus from the understanding and
its thought is called intention. Guilt also is principally predi
cated of the will : hence comes the common observation, that
every one has the guilt of evil from inheritance, but that the evil
is from the man. Hence these adulteries of the fourth degree
are imputed as evils of purpose, and remain in as guilt.
494. XIV- Adulteries of the third and fourth de
grees are evils of sin, according to the quantity and qua
lity of understanding and will in them, whether they are
actually committed or not. That adulteries of the reason or
the understanding, which are of the third degree, and adulteries
of the will, which are of the fourth, are grievous, consequently
evils of sin, according to the quality of the understanding and of
the will in them, may be seen from the comment above concern
ing them, n. 490 — 493. The reason of this is, because a man
(homo) is a man by virtue of the will and the understanding ; for
frjm these two principles exist not only all the things which are
done in the mind, but also all those which are done in the body.
Who does not know, that the body does not act of itself, but the
will by the body ? also that the mouth does not speak of itself, but
the thought by the mouth ? Wherefore if the will were to be taken
away, action would instantly be at a stand, and if thought • ere
388

AND ITS SINFUL PLEASURES. 494, 495
to be taken away, the speech of the mouth would instantly cease.
Hence it is clearly manifest, that adulteries which are actually
committed, are grievous according to the quantity and quality of
the understanding of the will in them. That they are in like
manner grievous, if the same are not actually committed, appears
from theLord's words : Itwassaidby them of old time, Thou shalt
not commit adultery ; but I suy unto you, that if any one hath
looked at another's woman, to lust after her, he hath already com
mitted adultery with her in heart; Matt. v. 27, 28: to commit
adultery in the heart is to commit it in the will. There are
many reasons which operate to prevent an adulterer's being an
adulterer in act, while he is still so in will and understanding :
for there are some who abstain from adulteries as to act through
fear of the cival law and its penalties ; through fear of the loss of
reputation and thence of honor ; through fear of disease thence
arising ; through fear of quarrels at home on the part of a wife,
and the consequent loss of tranquillity ; through fear of revenge
on the part of the husband and the next of kin ; thus also through
fear of being beaten by the servants ; through poverty or avarice ;
through imbecility arising from disease, from abuse, from age, or
from impotence, and consequent shame : if any one restrains
himself from actual adulteries, under the influence of these and
like reasons, and yet favors them in his will and understanding, he
is still an adulterer: for he believes nevertheless that they are not
sins, and he does not make them unlawful before God in his spirit ;
and thus he commits them in spirit, although not in body before
the world ; wherefore after death, when he becomes a spirit, he
speaks openly in favor of them.
495. XV. Adulteries grounded in purpose of the will,
AND ADULTERIES GROUNDED LN CONFIRMATION OF THE UNDER
STANDING, RENDER MEN NATURAL, SENSUAL,. AND CORPOREAL. A
man (homo) is a man, and is distinguished from the beasts, by
this circumstance, that his mind is distinguished into three
regions, as many as the heavens are distinguished into : and that
he is capable of being elevated out of the lowest region into the
next above it, and also from this into the highest, and thus of
becoming an angel of one heaven, and even of the third : for this
end, there has been given to man a faculty of elevating the un
derstanding thitherto ; but if the love of his will is not elevated
at the same time, he does not become spiritual, but remains
natural : nevertheless he retains the faculty of elevating the un
derstanding. The reason why he retains this faculty is, that he
may be reformed; for he is reformed by the understanding : and
this is effected by the knowledges of good and truth, and by a
rational intuition grounded therein. If he views those know
ledges rationally, and lives according to them, then the love of the
will is elevated at the same time, and in that degree the human
principle is perfected, and the man becomes more and more a man
6o9

495- -497 ADULTEROUS LOVE
It is otherwise if he does not live according to the knowledges ol
good and truth : in this case the love of his will remains natural,
and his understanding by turns becomes spiritual : for it raises
itself upwards alternately, like an eagle, and looks down upon
what is of its love beneath ; and when it sees this, it flies down to
it, and conjoins itself with it : if therefore it loves the concupis
cences of the flesh, it lets itself down to these from its height,
and in conjunction with them, derives delight to itself from their
delights ; and again in quest of reputation, that it may be be-
lievea wise, it lifts itself on high, and thus rises and sinks by turns,
as was just now observed. The reason why adulterers of the
third and fourth degree, who are such as from purpose of the will
and confirmation of the understanding have made themselves
adulterers, are absolutely natural, and progressively become sen
sual and corporeal, is, because they have immersed the love of
their will, and together with it their understanding, in the im-
Eurities of adulterous love, and are delighted therewith, as unclean
irds and beasts are with stinking and dunghill filth as with
dainties and delicacies : for the effluvia arising from their flesh
fill the recesses of the mind with their dregs, and cause that the
will perceives nothing more dainty and desirable. It is these who
after death become corporeal spirits, and from whom flow the
unclean things of hell and the church, spoken of above n. 430, 431.
496. There are three degrees of the natural man : in the first
degree are those who' love only the world, placing their heart on
wealth ; these are properly meant by the natural : in the second
degree are those who love only the delights of the senses, placing
their heart on every kind of luxury and pleasure ; these are pro
perly meant by the sensual : in the third degree are those who
love only themselves, placing their heart on ttie quest of honor ;
these are properly meant by the corporeal, because they immerse
all things of the will, and consequently of the understanding, in
the body, and look backward at themselves from others, and love
only what belongs to themselves: but the sensual immerse all
things of the will and consequently of the understanding in the
allurements and fallacies of the senses, indulging in these alone ;
whereas the natural pour forth into the world all things of the will
and understanding, covetously and fraudulently acquiring wealth,
and regarding no other use therein and thence but that of pos
session. The above-mentioned adulteries change men in these
degenerate degrees, one into this, another into that, each accord
ing to his favorite taste for what is pleasurable, in which taste
his peculiar genius is grounded.
497. XVI. And this to such a degree that at length
THEY REJECT FROM THEMSELVES ALL THINGS OF THE CHURCH AND
of religion. The reason why determined aud confirmed adul
terers reject from themselves all things of the church and religion
is, because the love of marriage and the love of adultery are
390

AND ITS SINFUL PLEASURES. 497, 498
opposite, n. 425, and the love of marriage acts in unity with the
church and religion ; see n. 130, and throughout the former
part ; hence the lov.e of adultery, as being opposite, acts in unity
with those things which are contrary to the church. A further
reason why those adulterers reject from themselves all things of
*he church and of religion, is, because the love of marriage and
the love of adultery are opposite, as the marriage of good and
-truth is opposite to the connection of evil and the false : see n.
427, 428 ; and the marriage of good and truth constitutes the
church, whereas the connection of evil and the false constitutes
the anti-church. A further reason why those adulterers reject
from themselves all things of the church and of religion, is be
cause the love of marriage and the love of adultery are as
opposite as heaven and helT, n. 429 ; and in heaven there is the
love of all things of the church, whereas in hell there is hatred.
against them. A further reason why those adulterers reject from
themselves all things of the church and of religion, is, because
their delights commence from the flesh, and are of the flesh als.)
in the spirit, n. 440, 441 ; and the flesh is contrary to the spirit,
that is, contrary to the spiritual things of the church : hence also
the delights of adulterous love are called the pleasures of insanity.
If you desire demonstration in this case, go, I pray, to those
whom you know to be such adulterers, and ask them privately,
what they think concerning God, the church, and eternal life,
and you will hear. The genuine reason is, because as conjugial
love opens the interiors of the mind ; and thereby elevates them
above the sensual principles of the body, even into the light and
heat of heaven, so, on the other hand, the love of adultery closes
the interiors of the mind, and thrusts down the mind itself, as to
its will, into the body, even into all things which its flesh lusts
after; and the deeper it is so thrust down, the further it is
removed and set at a distance from heaven.
498. XVIL Nevertheless they have the powers of
human rationality like other men. That the natural man,
the sensual, and the corporeal, is equally rational, in regard to
understanding, as the spiritual man, has been proved to me from
satans and devils arising by leave out of hell, and conversing with
angelic spirits in the world of spirits ; concerning whom, see the
memorable relations throughout ; but as the love of the will
makes the man, and this love draws the understanding into con
sent, therefore such are not rational except in a state removed
from the love of the will ; when they return again into this love,
they are more dreadfully insane than wild beasts. But a man,
without the faculty ofelevatingthe understanding above the love
of the will, would not be a man but a beast ; for a beast does not
enjoy that faculty ; consequently neither would he be able to
choose any thing, and from choice to do what is good and
expedient, and thus he would not be ir a capacity to be
391

498 — 500 adulterous love
reformed, and to be led to heaven, and to live for ever. Hence
it is, that determined and confirmed adulterers, although they are
merely natural, sensual, and corporeal, still enjoy, like other men,
the powers of understanding or rationality : but when they are
in the lust of adultery, and think and speak from that lust con
cerning it, they do not enjoy that rationality ; because then the
flesh acts on the spirit, and not the spirit on the flesh. It is
however to be observed, that these at length after death become
stupid ; not that the faculty of growing wise is taken away from
them, hut that they are unwilling to grow wise, because wisdom
is undelightful to them.
499. XVIIL But they use that rationality while they
ARE IN EXTERNALS, BUT ABUSE IT WHILE THEY ARE IN INTERNALS.
They are in externals when they converse abroad and in com
pany, but in their internals when at home or with themselves.
If you wish, make the experiment ; bring some person of this
character, as, for example, one of the order called Jesuits, and
cause him to speak in company, or to teach in a temple, concern
ing God, the holy things of the church, and heaven and hell, and
you will hear him a more rational zealot than any other ; perhaps
also he will force you to sighs and tears for your salvation ; but
take him into your house, praise him excessively, call him the
father of wisdom, and make yourself his friend, until he opens
his heart, and you will hear what he will then preach concerning
God, the holy things of the church, and heaven and hell, — that
they are mere fancies and delusions, and thus bonds invented for
souls, whereby great and small, rich and poor, may be caught
and bound, and kept under the yoke of their dominion. Let
these observations suffice for illustration of what is meant by
natural men, even to corporeal, enjoying the powers of human
rationality like others, and using it when they are in externals,
but abusing it when in their internals. The conclusion to be
hence deduced is, that no one is to be judged of from the wisdom
of his conversation, but of his life in union therewith.
*******
500. To the above I will add the following memorable re
lation. On a certain time in the spiritual world I heard a great
tumult: there were some thousands of people gathered together,
who cried out, Let them be punished, let them be punished :
I went nearer, and 'asked what the cry meant? A person that
was separate from the crowd, said to me, " They are enraged
against three priests, who go about and preach every where
against adulterers, saying, that adulterers have no acknowledge
ment of God, and that heaven is closed to them and hell open;
and that in hell they are filthy devils, because they appear there
at a distance like swine wallowing in mire, and that the angels
of heaven abominate them." I inquired, " Where are the priests «
and why is there such a vociferation on that account ?" He re-
392

AND ITS SINFUL PLEASURES. 500
plied, " The three priests are in the midst of them, guarded by
attendants ; and those who are gathered together are of those
who believe adulteries not to be sins, and who say, that adulterers
have an acknowledgement of God equally with those who keep
to their wives. They are all of them from the Christian world ;
and the angels have been to see how many there were there who
believe adulteries to be sins ; and out of a thousand they did not
find a hundred." He then told me that, the nine hundred say
concerning adulteries, " Who does not know that the delight of
adultery is superior to the delight of marriage ; that adulterers
are in continual heat, and thence in alacrity, industry, and
active life, superior to those who live with only one woman ;
and that on the other hand, love with a married partner grows
cold, and sometimes to such a degree, that at length scarce a
single expression or act of fellowship with her is alive ; that it is
otherwise with harlots ; that the mortification of life with a wife,
arising from defect of ability, is recruited and vivified by adult
eries ; and is not that which recruits and vivifies of more conse
quence than that which mortifies? What is marriage but allowed
adultery? Who knows any distinction between them? Can
love be forced? and yet love with a wife is forced by a covenant
and laws. Is not love with a married partner the love of the
sex, which is so universal that it exists even among birds and
beasts ? What is conjugial love but the love of the sex ? and the
love of the sex is free with every woman. The reason why civil
laws are against adulteries is, because lawgivers have believed
that to prohibit adultery was connected with the public good ;
and yet lawgivers and judges sometimes commmit adultery, and
say among themselves, ' Let him that is without sin cast the first
stone.' Who does not know that the simple and religious alone
believe adulteries to.be sins, and that the intelligent think other
wise, who like us view them by the light of nature ? Are not
adulteries as prolific as marriages ? Are not illegitimate children
as alert and qualified for the discharge of offices and employments
as the legitimate ? Moreover families, otherwise barren, are pro
vided with offspring; and is not this an advantage and not a
loss ? What harm can come to a wife from admitting several
rivals? And what harm can come to a man ? To say that it
brings disgrace upon a man, is a frivolous idea grounded in mere
fancy. The reason why adultery is against the laws and statutes
of the church, is owing to the ecclesiastic order for the sake of
power ; but what have theological and spiritual things to do with
a delight merely corporeal and carnal? Are not there instances
of adulterous presbyters and monks? and are they incapable on
that account of acknowledging and worshipping God ? Why
therefore do those three priests preach that adulterers have no
acknowledgement of God? We cannot endure such blasphe
mies ; wherefore let them be judged and punished." Afterwards 393

500 ADULTEROUS LOVE
I saw that they called judges, whom they requested to pass
sentence of punishment upon them : but the judges said, " This
is no part of our jurisdiction ; for the point in question is con
cerning the acknowledgement of God, and concerning sin, and
thus concerning salvation and damnation ; and sentence in these
cases must come from heaven : but we will suggest a method to
you, whereby you may know whether these three priests have
preached truths. There are three places which we judges know,
where such points are examined and revealed in a singular man
ner : one place is, where a way into heaven is open to all ; but
when they come into heaven, they themselves perceive their own
quality as to the acknowledgement of God : the second is,
where also a way is open into heaven ; but no one can enter into
that way unless he has heaven in himself: and the third is
where there is a way to hell ; and those who love infernal things
enter that way of their own accord, because from delight. We
judges charge all to go to those places who require judgement
from us concerning heaven and hell." On hearing this, those
who were gathered together, said, " Let us go to those places ;"
and while they were going to the first, where a way into heaven
is open to all, it suddenly became dark ; wherefore some of them
lighted torches and carried them before. The judges who were
with them said, " This happens to all who go to the first place ;
as they approach, the fire of the torches becomes more dim, and
is extinguished in that place by the light of heaven flowing in,
which is a sign that they are there; the reason of this is, because
at first heaven is closed to them, and afterwards is opened." They
then came to that place, and when the torches were extinguished
of themselves, they saw a way tending obliquely upwards into
heaven : this those entered who were enraged against the priests ;
among the first, these who were determined adulterers, after
them those who were confirmed adulterers ; and as they ascended,
the first cried out, "Follow;" and those who followed cried
out, " Make haste ;" and they pressed forward. After near an
hour, when they were all within in the heavenly society, there
appeared a gulph between them and the angels ; and the light of
heaven above the gulph flowing into their eyes, ojoened the in
teriors of their minds, v/hereby they were bound to speak as they
interiorly thought ; and then they were asked by the angels,
whether they acknowledged that God is? The first, who were
determined adulterers, replied, " What is God ?" And they
looked at each other, and said, " Which of you has seen him ?"
The second, who were confirmed adulterers, said, " Are not all
things of nature? What is there above nature but the sun!"
A.nd instantly the angels said to them, "Depart from us; now
you yourselves perceive that you have no acknowledgement of
God : when you descend, the interiors of your mind will be closed
and its exteriors opened, and then you can speak against tho
394

AND TTS SINFUL PLEASURES. 500, 50J
interiors, and say that God is. Be assured that as soon as a man
actually becomes an adulterer, heaven is closed to him ; and
when heaven is closed, God is not acknowledged. Hear the rea
son ; every filthy principle of hell is from adulterers, and it stinks
in heaven like putrid mire of the streets." On hearing these
things they turned themselves and descended by three ways ; and
when they were below, the first and second groups con versing to
gether said, " The priests have conquered there ; but we know
that we can speak of God equally with them : and when we say
that he is, do we not acknowledge him ? The interiors and
exteriors of the mind, of which the angels told us, are devised
fictions. But let us go to the second place pointed out by the
judges, where a way is open into heaven to those who have
heaven in themselves, thus to those who are about to come into
hea ren." When they were come thither, a voice proceeded from
that heaven, saying, " Shut the gates ; there are adulterers at
hand." Then suddenly the gates were shut, and the keepers
with sticks in their hands drove them away ; and they delivered
the three priests, against whom they had been tumultuous, from
the hands of their keepers, and introduced them into heaven :
and instantly, when the gates were open for the priests, there
issued from heaven upon the rebels the delightful principle of
marriage, which, from its being chaste and pure, almost deprived
them of animation ; wherefore, for fear of fainting away through
suffocation, they hastened to the third place, concerning which
the j udges said, that thence there was a way to hell ; and instantly
there issued from thence the delight of adultery, whereby those
who were either determined or confirmed adulterers, were so
vivified, that they descended as it were dancing, and there like
swine immersed themselves in filth.

ON THE LUST OF DEFLORATION.
501. THE lusts treated of in the four following chapters, are
not only lusts of adultery, but are more grievous than those since
they exist only from adulteries, being taken to after adulteries
are become loathsome ; as the lust of defloration, which is first
treated of, and which cannot previously exist with any one ; in
like manner the lust of varieties, the lust of violation, and the
lust of seducing innocencies, which are afterwards treated of.
They are called lusts, because according to the quantity and
quality of the lust for those things, such and so great is their ap
propriation. In reference specifically to the lustof defloration, its
infamous villany shall be made manifest from the following con
siderations : I. The state of a maiden or undeflowered woman
395

501  503 ADULTEROUS LOVE
before and after marriage. II. Virginity is the crown of chas
tity, and the certificate of conjugial love. III. Defloration,
without a view to marriage as an end, is the villany of a robber
IV. The lot of those who have confirmed themselves in the per
suasion that the lust of defloration is not an evil of sin, after death
is grievous. We proceed to explain them.
502. I. The state of a maiden or undeflowered woman
before and after marriage. What is the quality of the state
of a maiden, before she has heen instructed concering the various
particulars of the conjugial torch, has been made known to me by
wives in the spiritual world, who have departed out of the natural
world in their infancy, and have been educated in heaven. They
said, that when they arrived at a marriageable state, from seeing
conjugial partners they began to love the conjugial life, but only
for the end that they might be called wives, and might maintain
friendly and confidential society with one man ; and also, that
being removed from the house of obedience, they might become
their own mistresses : they also said, that they thought of mar
riage only from the blessedness of mutual friendship and confi
dence with a husband, and not at all from the delight of any flame;
but that their maiden state after marriage was changed into a
new one, of which they previously had not the least knowledge:
and they declared, that this was a state of the expansion of all
things of the life of their body from first principles to last, to re
ceive the gifts of their husband, and to unite these gifts to their
own life, that thus they might become his love and his wife ; and
that this state commenced from the moment of defloration, and
that after this the flame of love burned to the husband alone, and
that they were sensible of the heavenly delights of that expansion ;
and further, that as each wife was introduced into this state by
her own husband, and as it is from him, and thereby his in her
self, it is altogether impossible for her to love any other than him
filone. From this account it was made manifest what is the
quality of the state of maidens before and after marriage in
heaven. That the state of maidens and wives on earth, whose
first attachments prove successful, is similar to this of the maidens
in heaven, is no secret. What maiden can know that new state
before she is in it ? Inquire, and you will hear. The case is
different with those who before marriage catch allurement from
being taught.
503. 11. Virginity is the crown of chastity and the
certificate of conjugial love. Virginity is called the crown
of chastity, because it crowns the chastity of marriage : it is also
the badge of chastity ; wherefore the bride at the nuptials wears
a crown on her head : it is also a badge of the sanctity of mar
riage ; for the bride, after the maiden flower, gives and devotes
herself wholly to the bridegroom, at that time the husband, ar.d
the husband in his turn gives and devotes himself wholly to the
396

ami its sixkul pleasures. 5C3, 504
bride, at that time the wife. Virginity is also called the certifi
cate, of conjugial love, because a certificate has relation to a cove
nant ; and the covenant is, that love may unite them into one
man, or into one flesh. The men themselves also before marriage
regard the virginity of the bride as a crown of her chastity, and
as a certificate of conjugial love, and as the very dainty from
which the delights of that love are about to commence and to be
perpetuated. From these and the foregoing considerations, it is
manifest, that after the zone is taken away, and the virginity is
sipped, a maiden becomes a wife, and if not a wife, she becomes a
harlot ; for the new state into which she is then introduced, is a
state of love for her husband, and if not for her husband, it is a
state of lust.
504. III. Defloration, without a view to marriage as
an end, is the villany of a robber. Some adulterers are im
pelled by the cupidity of deflowering maidens, and thence also of
deflowering young girls in their state of innocence : the entice
ments offered are either persuasions suggested by pimps, or
presents made by the men, or promises of marriage ; and those
men after defloration leave them, and continually seek for others' :
moreover, they are not delighted with the objects they have left,
but with a continual supply of new ones ; and this lust increases
even till it becomes the- chief of the delights of their flesh. They
add also to the above this abominable deed, that by various cun
ning artifices they entice maidens about to be married or imme
diately after marriage, to offer them the first-fruits of marriage,
which also they thus filthily defile. I have heard also, that when
that heat with its potency has failed, they glory in the number of
virginities, as in so many golden fleeces of Jason. This villany,
which is that of committing a rape, since it was begun in an age
of strength, and afterwards confirmed by boastings, remains
rooted in, and thereby infixed after death. What the quality of
this villany is, appears from what was said above, that virginity
is the crown of chastity, the certificate of future conjugial love,
and that a maiden devotes her soul and life to him to whom she
devotes it; conjugial friendship and the confidence thereoftare
also founded upon it. A woman likewise, deflowered by a man
of the above description, after this door of conjugial love is broken
through, loses all shame, and becomes a harlot, which is likewise
to be imputed to the robber as the cause. Such robbers, if, after
having run through a course of lewdness and profanation of
chastity, they apply their minds (animus) to marriage, have no
other object in their mind (mens) than the virginity of her who
is to be their married partner ; aud when they have attained this
object, they loathe both bed and chamber, yea also the whole
female sex, except young girls : and whereas such are violators
of marriage, and despisers of the female sex, and thereby spiritual
robbers, it is evident that the divine Nemesis pursues thnrn

505 adulterous love
505. IV. The lot of those who have confirmed them
selves LN THE PERSUASION THAT THE LUST OF DEFLORATION IS
NOT AN EVIL OF SIN, AFTER DEATH IS GRIEVOUS. Their lot is this :
after they have passed the first time of their stay in the spiritual
world, which is a time of modesty and morality, because spent in
company with angelic spirits, they are next, from their externals,
led into their internals, and in this case into the concupiscences
with which they had been ensnared in the world, and the angelio
spirits into theirs, to the intent that it may appear in what degree
theyr had been ensnared ; and if a lesser degree, that after they
have been let into them, they may be let out again, and may be
covered with shame. But those who had been principled in this
malignant lust to such a degree as to be made sensible of its
eminent delight, and to make a boast of those thefts as of the
choicest spoils, do not suffer themselves to be drawn away from
it ; wherefore they are let into their freedom, and then they in
stantly wander about, and inquire after brothels, and also enter
them when they are pointed out ; (these brothels are on the sides
of hell:) but when they meet with none but prostitutes there, they
go away, and inquire where there are maidens ; and then they are
carried to harlots, who by phantasy can assume supereminent
beauty, and a florid girlish complexion, and boast themselves of
being maidens; and on seeing these they burn with desire towards
them as they did in the world : wherefore they bargain with
them ; but when they are about to enjoy the bargain, the phan
tasy induced from heaven is taken away, and then those pre
tended maidens appear in their own deformity, monstrous and
dark, to whom nevertheless they are compelled to cleave for a
time : those harlots are called sirens. But if by such fascinations
they do not suffer themselves to be draw away from that wild
lust, they are cast down into the hell lying to the south and west,
beneath the hell of the crafty courtezans, and there they are as
sociated with their companions. I have also been permitted to
see them in that hell, and have been told that many of noble
descent, and the more opulent, are therein ; but as they had
been such in the world, all remembrance of their descent and of
the dignity derived from their opulence is taken from them, and
a persuasion is induced on them that they have been vile slaves,
and thence were unworthy of all honor. Among themselves in
deed they appear as men : but when seen by others, who are
allowed to look in thither, they appear as apes, with a stern look
instead of a courteous one, and a horrid countenance instead of
one of pleasantry. They walk with their loins contracted, and
thereby bent, the upper part of the body hanging forward in front,
as if they were ready to fall, and they emit a disagreeable smell.
They loathe the sex, and turn away from those they see ; for thej
have no desire towards them. Such they appear when seen near
398

AND ITS S1NFUI PLEASURES. 505 — 508
at hand ; but when viewed from afar, they appear like dogs of
indulgences, or whelps of delight ; and there is also heard some
what like barking in the tone of their speech.

ON THE LCST OF VARIETIES.
506. The lust of varieties here treated of, does not mean the
lust of fornication, which was treated of above in its proper chap
ter : the latter lust, notwithstanding its being usually promis
cuous and vague, still does not occasion the lust of varieties,
unless when it is immoderate, and the fornicator looks to num
ber, and boasfs thereof from a principle of cupidity. This idea
causes a beginning of this lust ; but what its. quality is as it ad
vances, cannot be distinctly perceived, unless in some such series
as the following: I. By the lust of varieties is meant the entirely
dissolute lust of adultery. II. That lust is love and at the same
time loathing in regard to the sex. III. That lust altogether an
nihilates conjugial love appertaining to itself. IV. The lot of
those [who have been addicted to that lust], after death, is miser
able, since they have not the inm,ost principle of life. We proceed
to an explanation of each article.
507. I. By the lust of varieties is meant the entirely
dissolute lust of adultery. This lust insinuates itself with
those who in youth have relaxed the bonds of modesty, and have
had opportunities of association with many loose women, espe
cially if they have not wanted the means of satisfying their pecu
niary demands. They implant and root this lust in themselves
by immoderate and unlimited adulteries, and by shameless
thoughts concerning the love of the female sex, and by confirm
ing themselves in the idea that adulteries are not evils, and not
at all sins. This lust increases with them as it advances, so much
so that they desire all the women in the world, and wish for
whole troops, and a fresh one every day. Whereas this love
separates itself from the common love of the sex implanted in
every man, and altogether from the love of one of the sex, which
is conjugial love, and inserts itself into the exteriors of the
heart as a delight of love separate from those loves, and yet de
rived from them ; therefore it is so thoroughly rooted in the
cuticles, that it remains in the touch when the powers are decayed.
Persons addicted to this lust make light of adulteries ; wherefore
they think of the whole female sex as of a common harlot, and oi
marriage as of a common harlotry, and thereby mix immodesty
in modesty, and from the mixture grow insane. From these con
siderations it is evident what is here meant by the lust of varieties,
that it is the lust of entirely dissolute adultery.
508. II. That lust is love and at the same time loath
399

508 — 510 ADULTEROUS LOVE
ing in regard tc the sex. Persons addicted to that lust have a
love for the sex, because they derive variety from the sex ; and
they have a loathing for the sex, because after enjoying a woman
they reject her and lust after others. This obscene lust burns
towards a fresh woman, and after burning, it grows cold towards
her ; and cold is loathing. That this lust is love and at the same
time loathing in regard to the sex, may be illustrated as follows:
set on the left side a company of the women whom they have en
joyed, and on the right side a company of those whom they have
not ; would not they look at the latter company from love, but at
the former from loathing ? and yet each company is the sex.
509. III. That lust altogether annihilates conjugial
love appertaining to itself. The reason of this is, because
that lust is altogether opposite to conjugial love, and so opposite,
that it not only rends it asunder, but as it were grinds it to pow
der, and thereby annihilates it: for conjugial love is confined to
one of the sex ; whereas that lust does not stop at one, but within
an hour or a day is as intensely cold as it was before hot towards
her ; and since cold is loathing, the latter by forced cohabitation
and dwelling together is so accumulated as to become nauseous,
and thus conjugial love is consumed to such a degree that nothing
of it is left. From these considerations it may be seen, that this
lust is fatal to conjugial love ; and as conjugial love constitutes
the inmost principle of life with man, that it is fatal to his life ;
and that that lust, by successive interceptions and closings of the
interiors of the mind, at length becomes cuticular, and thus
merely alluring ; while the faculty of understanding or rationality
still remains.
510. IV. The lot of those [who have been addicted to
THAT LUST] AFTER .DEATH IS MISERABLE, SINCE THEY HAVE NOT
the inmost principle of ldje. Every one has excellence of
life according to his conjugial love; for that excellence conjoins
itself with the life of the wife, and by conjunction exalts itself;
but as with those of whom we are speaking there does not remain
the least principle of conjugial love, and consequently not any
thing of the inmost principle of life, therefore their lot after death
is miserable. After passing a certain period of time in their ex
ternals, in which they converse rationally and act civilly, they are
let into their internals, and in this case into a similar lust and its
delights, in the same degree as in the world : for every one after
death is let into the same state of life which he had appro
priated to himself, to the intent that he may be withdrawn
from it ; for no one can be withdrawn from this evil, unless he
has first been led into it ; if he were not to be led into it, th« evil
would conceal itself, and defile the interiors of the mind, and
spread itself as a plague, and would next burst through all bar riers
and destroy the external principles of the body. For this end
there are opened to them brothels, which are on the side of hell.
400

AND ITS SINFUL PLEASURES. 510, 511

where there are harlots with whom they have an opportunity' of
varying their lusts ; but this is granted with the restriction to
one harlot in a day, and under a penalty in case of communica
tion with more than one on the same day. Afterwards, when
from examination it appears that that lust is so inbred that they
cannot be withdrawn from it, they are conveyed to a certain place
which is next above the hell assigned for them, and then they
appear to themselves as if they fall into a swoon, and to others as
if they fall down with the face upward ; and also the ground be
neath their backs is actually opened, and they are absorbed, and
sink down into hell among their like ; thus they are gathered to
their own. I have been permitted to see them there, and like
wise to converse with them. Among themselves they appear as
men, which is granted them lest they should be a terror to their
companions ; but at a certain distance they seem to have white
faces consisting only of skin, and this because they have no spi
ritual life in them, which every one has according to the conjugial
principle sown in him. Their speech is dry, parched, and sor
rowful : when they are hungry, they lament ; and their lamenta
tions are heard as a peculiar clashing noise. Their garments are
tattered, and their lower garments are drawn above the belly
round about the breast ; because they have no loins, but their
ankles commence from the region of the bottom of the belly : the
reason of this is, because the loins with men (homines) correspond
to conjugial love, and they are void of this love. They said that
they loathe the sex on account of their having no potency.
Nevertheless, amoDg themselves they can reason as from ration
ality ; but since they are cutaneous, they reason from the fallacies
of the senses. This hell is in the western quarter towards the
north. These same persons, when seen from afar, appear not, as
men or as monsters, but as frozen substances. It is however to
be observed, that those become of this description who have in
dulged in the above lust to such a degree as to rend and annihi
late in themselves the conjugial human principle.

ON THE LUST OF VIOLATION.
511. The lust of violation does not mean the lust of deflora
tion, which is the violation of virginities, but not of maidens when
it is effected from consent ; whereas the lust of violation, which
is here treated of, retreats in consequence of consent, and is
sharpened in consequence of refusal ; and it is the passion of vio
lating all women whatever, who altogether refuse, and violently
resist, whether they be maidens, or widows, or wives. Persons
addicted to this lust are like robbers and pirates, who are delighted 401

511, 512 ADULTEROUS LOVE
with spoil and plunder, and not with what is given and justly ac
quired ; and they are ..ike malefactors, who covet what is disal
lowed and forbidden, and despise what is allowed and granted.
These violators are altogether averse to consent, and are set on
fire by resistance, which if they observe to be not internal, the
ardor of their lust is instantly extinguished, as fire is by water
thrown upon it. It is well known, that wives do not sponta
neously submit themselves to the disposal of their husbands as to
the ultimate effects of love, and that from prudence they resist as
they would resist violation, to the end that, they may take away
from their husbands the cold arising from the consideration of
enjoyments being cheap in consequence of being continually
allowed, and also in consequence of an idea of lasciviousness on
their part. These repugnancies, although they enkindle, still are
not the causes, but only the beginnings of this lust : its cause is,
that after conjugial love and also adulterous love have grown in
sipid by practice, they are willing, in order that those loves may
be repaired, to be set on fire by absolute repugnances. This lust
thus begun, afterwards increases, and as it increases it despises
and breaks through all bounds of the love of the sex, and exter
minates itself, and from a lascivious, corporeal, and fleshly love,
becomes cartilaginous and bony ; and then, from the periosteums,
which have an acute feeling, it becomes acute. Nevertheless this
lust is rare, because it exists only with those who had entered into
the married state, and then had lived in the practice of adul
teries until they became insipid. Besides this natural cause of
this lust, there is also a spiritual cause, of which something will
be said in what follows.
512. The lot of persons of this character after death is as fol
lows : these violators then separate themselves from those who are
in the limited love of the sex, and altogether from those who are
in conjugial love, thus from heaven : afterwards they are sent to
t!ie most cunning harlots, who not only by persuasion, but also
by imitation perfectly like that of a stage-player, can feign and
represent as if they were chastity itself. These harlots clearly
discern those who are principled in the above lust : in their pre
sence they speak of chastity and its value ; and when the violator
comes near and touches them, they are full of wrath, and fly away
as through terror into a closet, where there is a couch and a bed,
and slightly close the door after them, and recline themselves;
and hence by their art they inspire the violator with an ungo
vernable desire of breaking down the door, of rushing in, and
attacking them ; and when this is effected, the harlot raising
herself erect with the violator begins to fight with her hands
and nails, tearing his face, rendi'.g his clothes, and with a furious
voice crying to the harlots her companions, as to her female ser
vants, for assistance, and opening the window with a loud outcry
of thief, robber, and murderer; and when the violator is at hand,
402

AND ITS SINFUL PLEASURES. 512, 513
she bemoans herself and weeps : and after violation she prostrates
herself, howls, and calls out that she is undone, and at the same
time threatens in a serious tone, that unless he expiates the vio
lation bypaying a considerable sum, she will attempt his destruc
tion. While they are engaged in these venereal scenes, they
appear at a distance like cats, which nearly in like manner before
their conjunctions combat together, run forward, and make an
outcry. After some such brothel-contests, they are taken away,
and conveyed into a cavern, where they are forced to some work :
but as their smell is offensive, in consequence of having rent
asunder the conjugial principle, which is the chief jewel of human
life, they are sent to the borders of the western quarters, where at
a certain distance they appear lean, as if consisting of bones
covered over with skin only ; but when seen at a distance they
appear like panthers. When I was permitted to see them nearer,
I was surprised that some of them held books in their hands, and
were reading ; and I was told that this is the case, because in the
world they said various things concerning the spiritual things of
the church, and yet defiled them by adulteries, even to their
extremities, and that such was the correspondence of this lust
with the violation of spiritual marriage. But it is to be observed,
that the instances of those who are principled in this lust are
rare: certain it is, that women, because it is unbecoming for
them to prostitute love, are repugnant thereto, and that repug
nance enervates ; nevertheless this is not from any lust of violation.

ON THE LUST OF SEDUCING INNOCENCIES.
513. The lust of seducing innocencies is neither the lust of
defloration, nor the lust of violation, but is peculiar and singular
by itself; it prevails more especially with the deceitful. The
women, who appear to them as innocencies, are such as regard the
evil of adultery as an enormous sin, and who therefore highly
prize chastity, and at the same time piety : these women are
the objects which set them on fire. In Roman Catholic countries
there are maidens devoted to the monastic life ; and because they
believe these maidens to be pious innocencies above the rest of
their sex, they view them as the dainties and delicacies of their
lust. With a view of seducing either the latter or the former
because they are deceitful, they first devise arts, and next, when
they have well digested them, without receiving any check from
shame, they practise them as from nature. These arts are prin
cipally pretences of innocence, love, chastity, and piety ; by these
and other cunning stratagems, they enter into the interior friend
ship of such women, and thence into their love, which they change
403

513, 514 ADULTEROUS LOVE
from spiritual intc natural by various persuasions and at the same
time by insinuations, and afterwards into corporeal-carnal by
irritations, and then they take possession of them at pleasure ;
and when they have attained this end, they rejoice in heart, and
make a mock of those whom they have violated.
514. The lot of these seducers after death is sad, since such
seduction is not only impiety, but also malignity. After they
have passed through their first period in the spiritual world,
which is in externals, wherein they excel many others in the
elegance of their manners and the courteousness of their speech,
they are reduced to another period of their life, which is in in
ternals, wherein their lust is set at liberty, and commences its
sport; and then they are first conveyed to women who had made
vows of chastity, and with these they are examined as to the qua
lity of their malignant concupiscence, to the intent that they may
not be judged except on conviction : when they are made sensible
of the chastity of those women, tlieir deceit begins to act, and to
attempt its crafty arts ; but as this is to no purpose, they depart
from them. They are afterwards introduced to women of genuine
innocence ; and when they attempt to deceive these in like man
ner, by virtue of a power given to those women, they are heavily
fined ; for they occasion in their hands and feet a grievous numb
ness; likewise in their necks, and at length make them feel as it
were a swoon ; and when they have inflicted this punishment, they
run away and escape from the sufferers. After this there is a way
opened to them to a certain company of courtezans, who have
been versed in the art of cunningly feigning innocence : and these
first expose them to laughter among themselves, and at length
after various engagements suffer themselves to be violated. After
some such scenes, a third period takes place, which is that of
judgement ; and in this case, being convicted, they sink down, and
are gathered to their like in the hell which is in the northern
quarter, and there they appear at a distance like weasels ; but if
they have allured by deceit, they are conveyed down from this
hell to that of the deceitful, which is in the western quarter at a
depth to the back ; in this hell they appear at a distance like
serpents of various kinds ; and the most deceitful like vipers : but
in the hell into which I was permitted to look, they appeared to
me as if they were ghastly pale, with faces of chalk : and as they
are mere concupiscences, they do not like to speak: and if they
do speak, they only mutter and stammer various things, which
are understood by none but their companions who are near them;
but presently, as they sit or stand, they make themselves unseen,
and fly about in the cavern like phantoms ; for on this occasion
they are in phantasy, and phantasy appears to fly : after flying
they rest themselves, and then, what is wonderful, one does not
know another ; the cause of this is, because they are principled
in deceit, and deceit does not believe another, and thereby with-
404

AND ITS BLNFUL PLEASURES. 514  518
draws itself. When they are made sensible of any thing pro
ceeding from conjugial love, they fly away into hiding places and
conceal themselves. They are also void of all love of the sex, and
are real impotencies, and are called infernal genii.

ON THE CORRESPONDENCE OF ADULTERIES WITH THE
VIOLATION OF SPIRITUAL MARRIAGE.
515. I should here say something, in the way of preface,
concerning correspondence ; but the subject does not properly
belong to the present work. The nature and meaning of cor
respondence may be seen in a brief summary above, n. 76, and
n. 342 ; and fully in the Apocalypse Revealed, from beginning
to end, that it is between the natural sense of the Word and the
spiritual sense. That in the Word there is a natural and a spi
ritual sense, and a correspondence between them, has been demon
strated in the Doctrine of the New Jerusalem concerning
the Sacred Scripture, and especially, n. 5 — 26.
516. The spiritual marriage means the marriage of the Lord
and the church, spoken of above, n. 116 — 131 ; and hence also
the marriage of good and truth, likewise spoken of above, n. 83
— 102 ; and as this marriage of the Lord and the church, and
the consequent marriage of good and truth, is in everything of the
Word, it is the violation of this which is here meant by the vio
lation of the spiritual marriage ; for the church is from the Word,
and the Word is the Lord : the Lord is the Word, because he
is divine good and divine truth therein. That the Word is that
marriage, may be seen fully confirmed in the Doctrine of the
New Jerusalem concerning the Sacred Scripture, n. 80 — 90.
517. Since therefore the violation of the spiritual marriage is
the violation of the Word, it is evident that this violation is the
adulteration of good and the falsification of truth, for the spiritual
marriage is the marriage of good and truth ; whence it follows,
that when the good of the Word is adulterated, and its truth
falsified, the above marriage is violated. How this violation is
effected, and by whom, is in some measure evident from what
follows. 518. Above, in treating of the marriage of the Lord and the
church, n. 116, and the following numbers, and in treating of the
marriage of good and truth, n. 83, and the following numbers, it
was shewn, that that marriage corresponds to marriages in the
world : hence it follows, that the violation of that marriage cor
responds to whoredoms and adulteries. That this is the case, is
very manifest from the Word itself, in that whoredoms and adul
teries there signify the falsifications of truth and the adulterations 405

518 — 521 adulterous love
of good, as may be plainly seen from numerous passages adduced
out of the Word in the Apocalypse Revealed, n. 134.
519. The Word is violated by those in the Christian church
who adulterate its goods and truths ; and those do this who sepa
rate truth from good and good from truth ; also, who assume
and confirm appearances of truth and fallacies for genuine truths;
and likewise, who know truths of doctrine derived from the Word,
and live evil lives ; not to mention other like cases. These vio
lations of the Word and the church correspond to the prohibited
degrees, mentioned in Levit., chap, xviii.
520. As the natural principle and the spiritual appertaining
to every man (homo), cohere as soul and body, (for a man with
out the spiritual principle which flows into and vivifies his natural
principle, is not a man), it hence follows, that whoever is in spi
ritual marriage is also in happy natural marriage ; and on the
contrary, that whoever is in spiritual adultery is also in natural
adultery, and whoever is in natural adultery is also in spiritual
adultery. Now since all who are in hell are in the nuptial con
nection of evil and the false, and this is essential spiritual adul
tery ; and all who are in heaven are in the marriage of good and
truth, and this is esential marriage ; therefore hell in the total ia
called adultery, and heaven in the total is called marriage.
*******
521. To the above shall be added this memorable relation.
My sight being opened, I saw a shady forest, and therein a crowd
of satyrs : the satyrs as to their breasts were rough and hairy, and
as to their feet some were like calves, some like panthers, and some
like wolves, and they had beasts' claws instead of toes. These
were running to and fro hke wild beasts, crying out, " Where are
the women?" and instantly I saw some harlots who were ex
pecting them, and who in various ways were monstrous. The
satyrs ran towards them, and laid hold of them, dragging them
into a cavern, which was in the midst of the forest deep beneath
the earth ; and upon the ground round about the cavern lay a
great serpent in spiral foldings,breathing poison into the cavern: in
the branches of the forest above the serpent dismal birds of night
croaked and screeched. But the satyrs and harlots did not see
these things, because they were the correspondences of their lasci
viousnesses, and therefore their usual appearances at a distance.
Afterwards they came out of the cavern, and entered a certain
low cottage, which was a brothel ; and then being separated from
the harlots they talked together, and I listened ; for conversation
in the spiritual world may be heard by a distant person as if he
was present, the extent of space in that world being only an ap
pearance. They talked about marriages, nature, and religion.
Those who as to the feet appeared like calves, spoke concerning
marriages, and said, "What are marriages but licit adulteries!
and what is sweeter than adulterous hypocrisies, and the making
4Ub

AND ITS SINFUL PLEASURES 521
fools of husbands ?" At this the rest elapped their hands with a
loud laugh. The satyrs who as to the feet appeared as panthers,
spoke concerning nature, and said, "What is there but nature?
What distinction is there betwen a man and a beast, except that
a man can speak articulately and a beast sonorously ? Does not
each derive life from heat, and understanding from light, by the
operation of nature?" Hereupon the rest exclaimed, "Admirable!
?rou speak from judgement." Those who as to the feet appeared
ike wolves, spoke concerning religion, saying, "What is God
or a divine principle, but the inmost principles of nature in action?
What is religion but a device to catch and bind the vulgar?"
Hereupon the rest vociferated, " Bravo 1" After a few minutes
they rushed forth, and in so doing they saw me at a distance look
ing attentively at them. Being provoked at this, they ran out
from the forest, and with a threatening countenance directed their
course hastily towards me, and said, "What are you doing he/e,
listening to our whispers?" I replied, "Why should I not?
what is to hinder me ? you were only talking together :" and I
related what I had heard from them. Hereupon their minds
(animi) were appeased, which was through fear lest their senti
ments should be divulged ; and then they began to speak modestly
and to act bashfully ; from which circumstance I knew that they
were not of mean descent but of honorable birth ; and then I told
them, how I saw them in the forest as satyrs, twenty as calf-
satyrs, six as panther-satyrs, and four as wolf-satyrs ; they were
thirty in number. They were surprised at this, because they saw
themselves there as men, and nothing else, in like manner as they
saw themselves here with me. I 'then taught them, that the rea
son of their so appearing was from their adulterous lust, and that
this satyr-like form was a form of dissolute adultery, and not a
form of a person. This happened, I said, because every evil con
cupiscence presents a likeness of itself in some form, which is not
perceived by those who are in the concupiscence, but by those
who are at a distance: I also said, " To convince you of it, send
some from among you into that forest, and do you remain here,
and look at them." They did so, and sent away two ; and view
ing them from near the above brothel-cottage, they saw them al
together as satyrs ; and when they returned, they saluted those
satyrs, and said, " Oh what ridiculous figures 1" While they were
laughing, I jested a good deal with them, and told them that I
had also seen adulterers as hogs ; and then I recollected the fable
of Ulysses and the Circe, how she sprinkled the companions and
servants of Ulysses with poisonous herbs, and touched them with
a magic wand, and turned them into hogs, — perhaps into adul
terers, because she could not by any art turn any one into a hog.
After they had made themselves exceedingly merry on this and
other like subjects, 1 asked them whether they then knew to what
kingdoms in the world they had belonged ? They said, they had
407

520, 522 ADULTEROUS LOVE
belonged to various kingdoms, and they named Italy, Poland,
Germany, England, Sweden ; and I enquired, whether they had
seen any one from Holland of their party ? And they said, Not
one. After this I gave the conversation a serious turn, and asked
then:, whethe" they had ever thought that adultery is sin ? They
replied, " What is sin ? we do not know what it means." I then
inquired, whether they ever remembered that adultery was con
trary to the sixth* commandment of the Decalogue. They re
plied, "What is the Decalogue? Is not it the catechism ? What
nave we men to do with that childish pamphlet ? I asked them,
whether they had ever thought at all about hell. They replied,
"Who ever came up thence to give us information?" I
asked, whether they h/id ever thought at all in the world about a
life after death. They said, "Just as much as about the future
life of beasts, and at times as about phantoms, which exhale from
dead bodies and float about." I further asked them, whether
they had heard any thing from the priests on any of these sub
jects. They replied, that they had attended only to the sound of
their voices, and not to the matter : and what is it ? Being
astonished at these answers, I said to them, " Turn your faces,
and direct your eyes to the midst of the forest, where the cavern
is in which you have been :" and they turned themselves, and saw
that great serpent around the cavern in spiral foldings, breathing
poison, and also the doleful birds in the branches over the ser
pents. I then asked them, " What do you see ?" But beingmuch
terrified, they did not answer: and I said, "Do you see tho
dreadful sight ? Know then that this is a representative of adul
tery in the baseness of its lust." Suddenly at that instant an
angel presented himself, who was a priest, and opened the hell in
the western quarter into which such spirits are at length col
lected; and he said, "Look thither:" and they saw that firy
lake, and knew there some of their friends in the world, who in
vited them to themselves. Having seen and heard these things,
they turned themselves away, and rushed out of my sight, and
retired from the forest ; but I observed their steps, that they
only pretended to retire, and that by winding ways they returned
into the forest.
522. After this I returned home, and the next day, from a
recollection of these sad scenes, I looked to the same forest, and
saw that it had disappeared, and in its place there was a sandy
plain, and in the midst thereof a lake, in which were some red
serpents. But some weeks after when I was looking thither
again, I saw on its right side some fallow land, and upon it some
husbandmen : and again, after some weeks I saw springing out
of that fallow land some tilled land surrounded with shrubs :
and I then heard a voice from heaven, " Enter into your cham-
* According «o the livision of the o^ssmandmeDts adopted by the Church jf Englaod, It is the
uvmtA that is here referred to.
408

AND ITS SINFUL PLEA8URE8. 522, 523
ber, and shut the door, and apply to the work begun on the
Apocalypse, and finish it within two years."

ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND
CONJUGIAL.
523. THE Lord saith, Judge not, that ye be not con
demned, Matt. vii. 1 ; which cannot in any wise mean judgement
respecting any one's moral and civil life in the world, but re
specting his spiritual and celestial life. Who does not see, that
unless a man was allowed to judge respecting the moral life of
those who live with him in the world, society would perish ?
What would society be if there were no public judicature, and if
every one did not exercise his judgement respecting another?
But to judge what is the quality of the interior mind, or soul,
thus what is the quality of any one's spiritual state, and thence
what his lot is after death, is not allowed ; for that is known only
to the Lord : neither does the Lord reveal this till after the per
son's decease, to the intent that every one may act freely in
whatever he does, and thereby that good or evil may be from him,
and thus be in him, and that thence he may live to himself and
live his own to eternity. The reason why the interiors of the
mind, which are kept hid in the world, are revealed after death
is, because this is of importance and advantage to the societies
into which the man then comes ; for in them all are spiritual.
That those interiors are then revealed, is plain from these words
of the Lord : There is nothing concealed, which shall not be re
vealed, or hidden, which shall not be known : therefore whatsoever
things ye have said in darkness, shall be heard in light ; and that
which ye have spoken into the ear in closets shall be preached on
the house-tops, Luke xii. 2, 3. A common judgement, as this
for instance, — "If you are such in internals as you appear to be
in externals, you will be saved or condemned," is allowed ; but a
particular judgement, as this, for instance, — " Vou are such in in
ternals, therefore you will be saved or condemned," is not allowed.
Judgement concerning the spiritual life of a man, or the internal
life of the soul, is meant by the imputation which is here treated
of. Can any human being know and decide who is in heart an
adulterer, and who a conjugial partner ? And yet the thoughts
of the heart, which are the purposes of the will, judge every one.
But we will explain this subject in the following order : 1. The
evil in which every one isprincipled,is imputed tohim after death;
and so also the good. H. The transference of the good of one
person into another is impossible. HI. Imputation, if by it i»
meant such transference, is a frivolous term. IV. Evil is im
puted to every one according to the quality of his will and his
understanding; in like manner good. V. Thus adulterous love is
409

523, 524 ADULTEROUE LOVE
imputed to every one. VI. In like manner conjugial love. We
proceed to the explanation of each article.
524. I. The evil in which every one is principled, ib
IMPUTED TO HIM AFTER DEATH; AND SO ALSO THE GOOD. To
make this proposition in some degree evident, it shall be con
sidered according to the following arrangement: 1. That every
one has a life peculiar to himself. 2. That every one's life re
mains with him after death. 3. That to an evil person is then
imputed the evil of his life, and to a good person the good of his
life. As to the first point, — that every one has a life peculiar to
himself, thus distinct from that of another, it is well known ; for
there is a perpetual variety, and there is not any thing the same
as another, consequently eveiy one has his own peculiar principle.
This is evident from men's faces, the faces of no two persons
being absolutely alike, nor can there be two alike to eternity : the
reason of this is, because there are no two minds (animi) alike,
and faces are derived from minds ; for the face, as it is said, is a
type of the mind, and the mind derives its origin and form from
the life. Unless a man (homo) had a life peculiar to himself, as
he has a mind and a face peculiar to himself, he would not have
any life after death, separate from that of another ; yea, neither
would there be a heaven, for heaven consists of perpetual varieties ;
its form is derived solely from the varieties of souls and minds
arranged into such an order as to make a one ; and they make a
one from the One, whose life is in every thing therein as
the soul is in a man : unless this was the case, heaven would be
dispersed, because form would be dissolved. The One from
whom all things have life, and from whom form coheres, is the
Lord. In general every form consists of various things, and is
such as is their harmonic co-ordination and arrangement to a one :
such is the human form ; and hence it is that a man, consisting
of so many members, viscera, and organs, is not sensible of any
thing in himself and from himself but as of a one. As to the
second point, — that every one'slife remains with him after death,
it is known iu the church from these passages of the Word : The
Son of Man will come and will then render to every one accord
ing to his deeds, Matt. xvi. 27. I saw the books open ; and all
were judged according to their works, Rev. xx. 12. In the day of
judgement God will render to every one according to his works,
Rom. ii 6 ; 2 Cor. v. 10. The works, according to which it will
be. rendered to every one, are the life, because the life does tho
works, and they are according to the life. As I have been per
mitted for several years to be associated with angels, and to
converse with the deceased, I can testify for certain, that every
one is then examined as to the quality of the life which he has
led, and that the life which he has contracted in the world abides
with him to eternity. I have conversed with those who lived
ages ago, whose life I have been acquainted with from history,
410

AND ITS SINFUL PLEASURES. 524, 525
and I have known it to be like the description given of it; and I
have heard from the angels, that no one's life after death can be
changed, because it is organized according to his love and conse
quent works ; and that if it were changed the organization would
be rent asunder, which cannot be done in any case; also that a
change of organization can only be effected in the material body,
and is utterly impossible in the spiritual body, after the former
has been laid aside. In regard to the third points — that to an
evil person is then imputed the evil of his life, and to a good per
son the good of his life, it is to be observed, that the imputation
of evil is not accusation, inculpation, and judication, as in the
world, but evil itself produces this effect ; for the evil freely
separate themselves from the good, since they cannot remain to
gether. The delights of the love of evil are different from those
of the love of good ; and delights exhale from every one, as odors
do from every vegetable in the world ; for they are not absorbed
and concealed by the material body as heretofore, but flow freely
from their loves into the spiritual aura ; and as evil is there made
sensible as in its odor, it is in this which accuses, fixes blame, and
judges, — not before any judge, but before every one who is prin
cipled in good ; and this is what is meant by imputation. More
over, an evil person chooses companions with whom he may live
in his delights ; aud because he is averse from the delight of good,
he spontaneously betakes himself to his own in hell. The impu
tation of good is effected in like manner, and takes place with
those who in the world have acknowledged that all good in them
is from the Lord, and nothing from themselves. These, after
they have been prepared, are let into the interior delights of good,
and then there is opened to them a way into heaven, to the
society where its homogeneous delights are : this is effected by
the Lord.
525. II. The transference of the good of one person
to another is impossible. The evidence of this proposition
may also be seen from the following points : 1. That every man
is born in evil. 2. That he is led into good by regeneration from
the Lord. 3. That this is effected by a life according to his
Erecepts. 4. Wherefore good, when it is thus implanted, cannot
e transferred. The first point, — that every man is born in
evil, is well known in the church. It is generally said that this
evil is derived hereditarily from Adam; but it is from a man's
parents. Every one derives from his parents his peculiar temper,
which is his inclination. That this is the case, is evinced both
by reason and experience; for the likenesses of parents as to face,
genius, and manners, appear extant in their immediate offspring
and in their posterity ; hence families are known by many, and
a judgement is also formed concerning their minds (animi) ;
wherefore the evils which parents themselves have contracted, and
which they have transmitted to their offspring, are the evils
411

625, 526 adulterous love
in which men are born. The reason why it is believed that the
guilt of Adam is inscribed on all the human race, is, because few
reflect upon any evil with themselves, and thence know it;
wherefore they suppose that it is so deeply hid as to appear only
in the sight of God. In regard to the second point, — that a man
is led into good by regeneration from the Lord, it is to be ob
served that there is such a thing as regeneration, and that unless
a person be regenerated, he cannot enter into heaven, as appears
clearly from the Lord's words in John iii. 3, 5. The regene
ration consists in purification from evils, and thereby renovation
of life, cannot be unknown in the Christian world ; for reason also
sees this when it acknowledges that every one is born in evil, and
that evil cannot be washed and wiped away like filth by soap and
water, but by repentance. As to the third point, — that a man
is led into good by the Lord, by a life according to his precepts,
it is plain from this consideration, that there are five precepts of
regeneration ; see above, n. 82 ; among which are these, — that
evils are to be shunned, because they are of and from the devil,
and that goods are to be done, because they are of and from God ;
and that men ought to go to the Lord, in order that he may lead
them to do the latter. Let any one consult himself and consider,
whether a man derives good from any other source ; and if he
has not good, he has not salvation. In regard to the fourth
point, — that good, when it is thus implanted, cannot be trans
ferred, (that is, the good of one person into another,) it is evident
from what has been already said ; for from that it follows, that a
man by regeneration is made altogether new as to his spirit,
which is effected by a life according to the Lord's precepts. Who
does not see that this renewing can only be effected from time to
time, in nearly the same manner as a tree successively takes root
and grows from a seed, and is perfected ? Those who have other
yerceptions of regeneration, do not know any thing about the
state of man, or about evil and good, which two are altogether
opposite, and that good can only be implanted so far as evil is
removed ; nor do they know, that so long as any one is in evil,
he is averse from the good which in itself is good ; wherefore if
the good of one should be transferred into any one who is in evil,
it would be as if a lamb should be cast before a wolf, or as if a
pearl should be tied to a swine's snout : from which considera
tions it is evident, that any such transfer is impossible.
526. 111. Imputation, if by it is meant such trans
ference, is a frivolous term. That the evil in which every one
is principled, is imputed to him after death, and so also the good,
was proved above, n. 524; hence it is evident what is meant by
imputation : but if by imputation is meant the tranference of
good into any one that is in evil, it is a frivolous term, because
any such transference is impossible, as was also proved above, n
525. In the world, merits may as it were be transferred by men ;
412

AND ITS SINFUL PLEASURES. 526, 527
that is, good may be done to children for the sake of their parents,
or to( the friends of any client out of favor ; but the good of
merit cannot be inscribed on their souls, but only be externally
adjoined. The like is not possible with men as to their spiritual
life: this, as was shewn above, must be implanted; and if it is
not implanted by a life according to the Lord's precepts, as above-
mentioned, a man remains in the evil in which he was born.
Before such implantation, it is impossible for any good to reach
him, or if it reaches him, it is instantly struck back and rebounds
like an elastic ball falling upon a rock, or it is absorbed like a
diamond thrown into a bog. A man not reformed as to the
spirit, is like a panther or an owl, and may be compared to a
bramble and a nettle ; but a man regenerated is like a sheep or
a dove, and may be compared to an olive and a vine. Consider,
I pray, if you are so disposed, how can a man-panther be changed
into a man-sheep, or an owi into a dove, or a bramble into an
olive, or a nettle into a vine, by any imputation, if by it is meant
transference ? In order that such a change may be effected is it no t
necessary that the ferine principle of the panther and the owl, or
the noxious principle of the bramble and the nettle, be first taken
away, and thereby the truly human and innocent principle be
implanted ? How this is effected, the Lord also teaches in John,
chap. xv. 1 — 7.
527. IV. Evil or good is imputed to every one accord
ing TO THE QUALITY OF HIS WILL AND HIS UNDERSTANING. It
is well known that there are two principles which make a man's
life, the will and the understanding ; and that all things which a
man does, are done from his will and his understanding ; and
that without these acting principles he would have neither action
nor speech other than as a machine ; hence it is evident, that
such as are a man's will and understanding, such is the man ; and
further, that a man's action in itself is such as is the affection of
his will which produces it, and that a man's conversation in itself
is such as is the thought of his understanding which produces it:
wherefore several men may act and speak alike, and yet they act
and speak differently : one from a depraved will and thought, the
other from an upright will and thought. From these considera
tions it is evident that by the deeds or works according to which
every one will be judged, are meant the will and the understand
ing ; consequently that evil works means the works of an evil will,
whatever has been their appearance in externals, and that good
works mean the works of a good will, although in externals they
have appeared like the works done by an evil man. All things
which are done from a man's interior will, are done from purpose,
since that will proposes to itself what it acts by its intention ; and
all things which are done from the understanding, are done from
confirmation, since the understanding confirms. Trom these con
siderations it may appear, that evil or good is imputed to every
413

527  529 ADULTEROUS LOVE
one according to the quality of his will therein, and of his under
standing concerning'them. These observations I am allowed to
confirm by the following relation : In the spiritual world I have
met several who in the natural.world had lived like others, being
sumptuous in their dress, giving costly entertainments, frequent
ing the exhibitions of the stage, jesting loosely on love topics,
with other similar practices; and yet the angels accounted those
things as evils of sin to some, and not to others, declaring the
latter guiltless, and the former guilty. Being questioned why
they did so, when all had done alike, they replied that they re
gard all from their purpose, intention, or end, and distinguish
accordingly ; and that therefore they excuse or condemn those
whom the end either excuses or condemns, since an end of
good influences all in heaven, and an end of evil all in hell.
528. To the above I will add the following observation : it is
said in the church that no one can fulfil the law, and the less so,
because he that offends against one precept of the decalogue,
offends against all : but this form of speaking is not such as it
sounds ; for it is to be understood thus, that he who, from pur
pose or confirmation, acts against one precept, acts against the
rest ; since to act so from purpose or confirmation is to deny that
it is a sin ; and he who denies that it is a sin, makes nothing of
acting against the rest of the precepts. Who does not know, that
lie that is an adulterer is not on that account a murderer, a thief,
and a false witness, or wishes to be so ? But he that is a deter
mined and confirmed adulterer makes no account of anything
respecting religion, thus neither does he make any account ot
murder, theft, and false witness ; and he abstains from these
evils, not because they are sins, but because he is afraid of the
law and of the loss of reputation. That determined and con
firmed adulterers make no account of the holy things of the
church and religion, may be seen above, n. 490—493, and in the
two memorable relations, n. 500, 521 , 522 : it is a similai
case, if any one, from purpose or confirmation, acts against any
other precept of the decalogue ; he also acts against the rest be
cause he does not regard anything as sin.
529. The case is similar with those who are principled in good
from the Lord : if these from will and understanding, or from
purpose and confirmation, abstain from any one evil because it is a
ein, they abstain from all evil, and the more so still if they ab
stain from several ; for as soon as any one, from purpose or con
firmation, abstains from any evil because it is a sin,he is kept by
the Lord in the purpose of abstaining from the rest : wherefore;
if unwittingly, or from any prevailing bodily concupiscence, he
does evil, still this is not imputed to him, because he did not pur
pose it to himself, and does not confirm it with himself. A man
comes into this purpose, if once or twice in a year he examines
himself, and repents of the evils which he disco verp in himself: it
414

AND ITS SINFUL PLEASURES. 529  531
is otherwise with him who never examines himself. From these
considerations it evidently appears to whom sin is not imputed,
and to whom it is.
530. V. Thus adulterous love is imputed to every
one ; — not according to his deeds, such as they appear externally
before men, nor either such as they appear before a judge, but
such as they appear internally before the Lord, and from him
before the angels, which is according to the quality of a man's
will and of his understanding therein. Various circumstances
exist in the world which mitigate and excuse crimes, also which
aggravate and charge them upon the perpetrator: nevertheless,
imputations after death take place, not according to the external
circumstances of the deed, but according to the internal circum
stances of the mind ; and these are viewed according to the state
of the church with every one : as for example, a man impious in
will and understanding, that is, who has no fear of God or love
of his neighbour, and consequently no reverence for any sanctity
of the church, — he, after death, becomes guilty of all the crimes
which he did in the body ; nor is there any remembrance of his
good actions, since his heart, from whence as from a fountain
those things flowed, was averse from heaven, and turned to hell ;
and deeds flow from the place of the habitation of every one's
heart. In order that this may be understood, I will mention an
arcanum : Heaven is distinguished into innumerable societies,
and so is hell, from an opposite principle; and the mind of every
man, according to his will and consequent understanding, actually
dwells in one society, and intends and thinks like those who com
pose the society. If the mind be in any society of heaven, it then
intends and thinks like those who compose that society ; if it be
in any society of hell, it intends and thinks like those who are in
the same society ; but so long as a man lives in the world, so long
he wanders from one society to another, according to the changes
of the affections of his will and of the consequent thoughts of his
mind : but after death his wanderings are collected into one, and
a place is accordingly allotted him, in hell if he is evil, in heaven
if he is good. Now since all in hell are influenced by a will of
evil, all there are viewed from that will ; and since all in heaven
are influenced by will of good, all there are viewed from that
will ; wherefore imputations after death take place according to
the quality of every one's will and understanding. The case is
similar with adulteries, whether they be fornications, whoredoms,
concubinages, or adulteries ; for those things are imputed to
every one, not according to the deeds themselves, but according
to the state of the mind in the deeds; for deeds follow the body
into the tomb, whereas the mind rises again.
531. VI. Thus conjugial love is imputed to every one
There are marriages in which conjugial love does not appear, an
vet is ; and there are marriages in which conjugial love appears
' 415

531, 532 ADULTEROUS LOVE
and yet is Lot: there are several causes in both cases, which may
be known in part from what was related concerning love truly
conjugial, n. 57 — 73; concerning the cause of colds and separa
tions, n. 234 — 260 ; and concerning the causes of apparent love
and friendship in marriages, n. 271—292 : but external appear
ances decide nothing concerning imputation; the only thing
which decides is the conjugial principle, which abides in every
one's will, and is guarded, in whatever state of marriage a man
ie. The conjugial principle is like a scale, in which that love is
weighed ; for the conjugial principle of one man with one wife is
the storehouse of human life, and the reservoir of the Christian
religion, as was shewn above, n. 457, 458 ; and this being the
case, it is possible that that love may exist with one married
partner, and not at the same time with the other; and that it
may lie deeper hid than that the man (homo) himself can observe
any thing concerning it ; and also it may be inscribed in a suc
cessive progress of the life. The reason of this is, because that
love in its progress accompanies religion, and religion, as it is the
marriage of the Lord and the church, is the beginning and inocu
lation of that love ; wherefore conjugial love is imputed to every
one after death according to his spiritual rational life ; and for
him to whom that love is imputed, a marriage in heaven is pro
vided after his decease, whatever has been his marriage in the
world. From these considerations then results this short con
cluding observation, that no inference is to be drawn concerning
any one, from appearances of marriages or of adulteries, where
by to decide that he has conjugial love, or not; wherefore Judge
not, lest ye be condemned, Matt. vii. 1.
******
532. To the above I will add the following memorable
relation. I was once raised, as to my spirit, into one of the
societies of the angelic heaven ; and instantly some of the wise
men of the society came to me, and said, " What news from the
earth ?" I replied, " This is new ; the Lord has revealed arcana
which in point of excellence surpass all the arcana heretofore
revealed since the beginning of the church." They asked,
"What are they?" I said, "The following: 1. That in every
part of the Word there is a spiritual sense corresponding to the
natural sense ; and that by means of the former sense the men
of the church have conjunction with the Lord and consociation
with angels ; and that the sanctity of the Word resides therein.
2. That the correspondences are discovered of which the spiritual
sense of the Word consists." The angels asked, " Have the in
habitants of the earth had no previousknowledge respecting cor
respondences ?" I said, "None at all ;" and that the doctrine
of correspondences had been concealed for some thousands of
years, ever since the time of Job ; and that with those who lived
at that time, and before it, the science of correspondences was
416

AND ITS SINFUL PLEASURES. 532
their chief science, whence they derived wisdom, because they
derived knowledge respecting the spiritual things of heaven and
the church ; but that this science, on account of its being made
idolatrous, was so extirpated and destroyed by the divine provi
dence of the Lord that no visible traces of it were left remaining ;
that nevertheless at this time it has been again discovered by the
Lord, in order that the men of the church may have conjunction
with him, and consociation with the angels; which purposes aie
effected by the Word, in which all things are correspondences.
The angels rejoiced exceedingly to hear that it has pleased the
Lord to reveal this great arcanum, which had lain so deeply hid
for some thousands of years ; and they said it was done in order
that the Christian church, which is founded on the Word, and is
now at its end, may again revive and draw breath through heaven
from the Lord. They inquired whether by that science it is at
this day discovered what are signified by baptism and the holy
supper, which have heretofore given birth to so many various con
jectures about their true meaning. I replied, that it is. 3. I
Baid further, that a revelation has been made at this day by the
Lord concerning the life of man after death ? The angels said,
" What concerning the life after death ? Who does not know
that a man lives after death ? I replied, " They know it, and
they do not know it : they say that it is not the man that lives
after death, but his soul, and that this lives a spirit ; and the idea
they have of a spirit is as of wind or ether, and that it does not
live a man till after the day of the last judgement, at which time
the corporeal parts, which had been left in the world, will be re
collected and again fitted together into a body, notwithstanding
their having been eaten by worms, mice, and fish ; and that
thus men will rise again." The angels said, " What a notion is
this I Who does not know that a man lives a man after death,
with this difference alone, that he then lives a spiritual man, and
that a spiritual man sees a spiritual man, as a material man sees
a material man, and that they know no distinction, except that
they are in a more perfect state?" 4. The angels inquired,
" What do they know concerning our world, and concerning
heaven and hell?" I said, " Nothing at all ; but at this day it
has been revealed by the Lord, what is the nature and quality of
the world in which angels and spirits live, thus what is the quality
of heaven and of hell ; and further, that angels and spirits are in
conjunction with men ; besides many wonderful things respecting
them." The angels were glad to hear that it has pleased the
Lord to reveal such things, that men may no longer be in doubt
through ignorance respecting their immortality. 5. I further
said, that at this day it has been revealed from the Lord, that in
your world there is a sun, different from that of our world, and
that the sun of your world is pure love, and the sun of our world
is pure fire ; and that on this account, whatever proceeds from
27

532, 533 ADULTEROLS LOVE
your sun, since it is pure love, partakes of life, aud whatever pro
ceeds from our sun, since it is pure fire, does not partake of life ;
and fhat hence is the difference between spiritual and natural.
which difference, heretofore uuknown, has been also revealed :
hereby also is made known the source of the light which en
lightens the human understanding with wisdom, and the source
of the heat which kindles the human will with heat. ft. It has
been further discovered, that there are three degrees of life, and
that hence there are three heavens ; and that the human mind is
distinguished into those degrees, and that hence man (homo) cor
responds to the three heavens. The angels said, " Did not they
know this heretofore?" I answered, "They were acquainted
with a distinction of degrees in relation to greater and less, but
not in relation to prior and posterior." 7. The angels inquired
whether any other things have been revealed? 1 replied
"Several ; namely, concerning the last judgement: concerning
the Lord, that he is God of heaven and earth ; that God is one
bothinperson and essence, in whom there is a divine trinity ; and
that he is the Lord : also concerning the new church to be estab
lished by him, and concerning the doctrine of that church ; con
cerning the sanctity of the sacred scripture ; that the Apocalypse
also has been revealed, which could not be revealed even as to a
single verse except by the Lord ; moreover concerning the inha
bitants of the planets, and the earths in the universe ; besides
several memorable and wonderful relations from the spiritual
world, whereby several things relating to wisdom have been re
vealed from heaven."
533. The angels were exceedingly rejoiced at this information ;
but they perceived that I was sorrowful, and asked the cause of
my sorrow. I said, because the above arcana, at this day revealed
by the Lord, although in excellence and worth exceeding all the
knowledges heretofore published, are yet considered on earth as
of no value. The angels wondered at this, and besought the
Lord that they might be allowed to look down into the world :
they did so, and lo I mere darkness was therein : and they were
told, that those arcana should be written on a paper, which should
be let down to the earth, and they would see a prodigy : and it
was done so ; and lo I the paper on which those arcana were
written, was let down from heaven, and in its progress, while it
was in the world of spirits, it shone as a bright star ; hut when
it descended into the natural world, the light disappeared, and it
was darkened in the degree to which it fell : and while it was let
down by the angels in*} companies consisting of men of learnirg
and erudition, both clergy and laity, there was heard a murmur
from many, in which were these expressions, " What have we
here ? Is it any thing or nothing ? What matters it whether we
know these things or not ? Are they not mere creatures of the
brain ?" And it appeared as if some of them took the paper and
418

AND ITS SINFUL PLEASURES. 533  535
folded it, rolling and unrolling it with their fingers, that they
might deface the writing ; and it appeared as if some tore it in
pieces, and some were desirous to trample it under their feet :
but they were prevented by the Lord from proceeding to such
enormity, and charge was given to the angels to draw it back
and secure it : and as the angels were affected with sadness, and
thought with themselves how long this was to be the case, it was
said, For a time, and times, and half a time, Rev. xii. 14.
534. After this I conversed with the angels, informing them
that somewhat further is revealed in the world by the Lord.
They asked, "What?" I said, " Concerning love truly conjugial
and its heavenly delights." The angels said, " Who does not
know that the delights of conjugial love exceed those of all other
loves ? and who cannot see, that into some love are collected all
the blessednesses, satisfactions, and delights, which can possibly
be conferred by the Lord, and that the receptacle thereof is love
truly conjugial, which is capable of receiving and perceiving them
fully and sensibly ?" I replied, " They do not know this, because
they have not come to the Lord, and lived according to his
precepts, by shunning evils as sins and doing goods ; and love
truly conjugial with its delights is solely from the Lord, and is
given to those who live according to his precepts ; thus it is given
to those who are received into the Lord's new church, which is
meant in the Apocalypse by the New Jerusalem." To this I
added, " I am in doubt whether in the world at this day they are
willing to believe that this love in itself is a spiritual love, and
hence grounded in religion, because they entertain only a cor
poreal idea respecting it." Then they said to me, "Write re*
specting it, and follow revelation ; and afterwards the book writ
ten respecting it shall be sent down from us out of heaven, and
we shall see whether the things contained in it are received ; and
at the same time whether they are willing to acknowledge, that
that love is according to the state of religion with man, spiritual
with the spiritual, natural with the natural, and merely carnal
with adulterers."
535. After this I heard an outrageous murmur from below,
and at the same time these words, "Do miracles ; and we will
believe you." And I asked, " Are not the things above-men
tioned miracles ?" Answer was made, " They are not." I again
asked, " What miracles then do you mean ?" And it was said,
"Disclose and reveal things to come ; and we will have faith."
But I replied, " Such disclosures and revelation are not granted
from heaven ; since in proportion as a man knows things to come,
in the same proportion his reason and understanding, together
with his wisdom and prudence, fall into an indolence of inexer-
tion, grow torpid, and decay." Again I asked, " What other
miracles shall I do ?" And a cry was made, " Do such miracles
as Moses did in Egypt." To this I answered, " Possibly you
41

535

ADULTEROUS LOVE

may harden your hearts against them as Pharaoh and the Egyp
tians did." And reply was made, " We will not." But again I
said, " Assure me of a certainty, that you will not dance about
a golden calf and adore it, as the posterity of Jacob did within
a month after they had seen the whole Mount Sinai on fire, and
heard Jehovah himself speaking out of the fire, thus after the
greatest of all miracles ;" (a golden calf in the spiritual sense de
notes the pleasure of the flesh ;) and reply was made from below,
" We will not be like the posterity of Jacob." But at that in
stant I heard it said to them from heaven, " If ye believe not
Moses and the prophets, — that is, the Word of the Lord, ye will
not believe from miracles, any more than the sons of Jacob did
in the wilderness, nor any more than they believed when they
saw with their own eyes the miracles done by the Lord himself,
while he was in the world."

*au

GENERAL INDEX.

PART THE FIRST.
PRELIMINARY RELATIONS RESPECTING THE JOYS OF ERAY&.
AND NUPTIALS THERE, a. 1—26.
ON MARRIAGES IN HEAVEN, n. 27—41.
A man lives a man after death, n. 28 — 81. In this case a male is a
male, and a female a female, n. 82, 83. Every one's peculiar love remains
with him after death, n. 84-—S6. The love of the sex especially remains ;
and with those who go to heaven, which is the case with all who become
spiritual here on earth, conjugial love remains, n. 37, 38. These things
folly confirmed by ocular demonstration, n. 39. Consequently there are
marriages in heaven, n. 40. Spiritual nuptials are to be understood by
the Lord's words, " After the resurrection they are not given in marriage,"
n. 41.
ON THE STATE OF MARRIED PARTNERS AFTER DEATH, u. 45—54.
The love of the sex remains with every man after death, according to
its interior quality ; that is, such as it had been in his interior will and
thought in the world, n. 46, 47. Conjugial love in like manner remains
such as it has been anterior.y ; that is, such as it had been in the man's
interior will and thought in the world, n. 48. Married partners most
commonly meet after death, know each other, again associate, and for a
time live together : this is the case in the first state, thus while they are
in externals as in the world, n, 47.* But successively, as they put off
their externals and enter into their internals, they perceive what had been
the quality of their love and inclination for each other, and consequently
whether they can live together or not, n. 48.* If they can live together,
they remain married partners ; but if they cannot, they separate, sometimes
the husband from the wife, sometimes the wife from the husband, and
sometimes each from the other, n. 49. In this case there is given to the
man a suitable wife, and to the woman a suitable husband, n. 60. Married
pairs enjoy similar communications with each other as in the world, but
more delightful and blessed, yet without prolification ; in the place of
which they experience spiritual prolification, which is that of love and
wisdom, n. 61, 62. This is the case with those who go to heaven; but i
is otherwise with these who go to hell, n. 63, 64.
421 .

GENERAL INDEX.

ON LOVE TRULY CONJUGIAL, n. 57—73.
There exists a love truly conjugial, which at this day is so rare, that
it is not known what is its quality, and scarcely that it exists, n. 58, 69.
This love originates in the marriage of good and truth, n. 60, 61. Thers
is a correspondence of this love with the marriage of the Lord and th«
church, n. 62, 63. This love, from its origin and correspondence, is ce
lestial, spiritual, holy, pure, and clean, above every other love imparted by
the Lord to the angels of heaven and the men of the church, n. 64. It is
also the foundation love of all celestial and spiritual loves, and thence of
all natural loves, n. 65 — 67. Into this love are collected all joys and de
lights from first to last, n. 68, 69. None, however, come into this love,
and can remain in it, but those who approach the Lord, and love the truths
of the church, and practise its goods, n. 70 — 72. This love was the love of
loves with the ancients, who lived in the golden, silver, and copper ages,
n. 78.

ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE
MARRIAGE OF GOOD AND TRUTH n. 83—102.
Good and truth are the universals of creation, and thence are in all
created things ; but they are in created subjects according to the form of
each, n. 84 — 86. There is neither solitary good nor solitary truth; but
in all cases they are conjoined, n. 87. There is the truth of good, and
from this the good of truth ; or truth grounded in good, and good grounded
in that truth ; and in those two principles is implanted from creation an
inclination to join themselves together into a one, n. 88, 89. In the sub
jects of the animal kiDgdom, the truth of good, or truth grounded in good,
is male (or masculine) ; and the good of that truth, or good grounded
in that truth, is female (or feminine), n. 90, 91. From the influx of the
marriage of good and truth from the Lord, the love of the sex and con
jugial love are derived, n. 92, 93. The love of the sex belongs to the ex
ternal or natural man ; and hence it is common to every animal, n. 94.
But conjugial love belongs to the internal or spiritual man ; and hence this
love is peculiar to man, n. 95, 96. With man conjugial love is in the love
of the sex as a gem in its matrix, n. 97. The love of the sex with man is
not the origin of conjugial love, but its first rudiment ; thus it is like an
external natural principle, in which an internal spiritual principle is im
planted, n. 98. During the implantation of conjugial love, the love of the
sex inverts itself, and becomes the chaste love of the sex, n. 99. The
male and the female were created to be the essential form of the marriage
of good and truth, n. 100. Married partners are that form in their inmost
principles, and thence in what is derived from those principles, in propor
tion as the interiors of their minds are opened, n. 101, 102.

ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND
ITS CORRESPONDENCE, n. 116—131.
Thb Lord in the Word is called the Bridegroom and B isband, and
the church the bride and wife ; and the conjunction of the Lord with the
otiurch, and the reciprocal conjunction of the chnrch with the Lurd, is
called a marriage, n. 117. The Lord is also called a Father, aud the
shurch, a mother, n. 118. 119. The offspring derived from the Lord as a
422

GENERAL INDEX.
husband an(f father, and from the church as a wife and mother, are aL
spiritual ; and in the spiritual sense of the Word are understood by sons
and daughters, brothers and sisters, sons-in-law and daughters-in-law, and
by other names of relations, n. 120. The spiritual offspring which are
born from the Lord's marriage with the church, are truths and goods;
truths, from which are derived understanding, perception^ and all thought;
and goods, from which are derived love, charity, and all affection, n. 121.
From the marriage of good and truth, which proceeds from the Lord in the
way of influx, man receives truth, and the Lord conjoins good thereto;
and thus the church is formed by the Lord with man, n. 122 — 124. The
husband does not represent the Lord, and the wife the church ; because
both together, the husband and the wife, constitute the church, n. 125.
Therefor :- there is not a correspondence of the husband with the Lord, and
of the wife with the church, in the marriages of the angels in the heavens,
and of men on earth, n. 126. But there is a correspondence with con
jugial love, semination, prolification, the love of infants, and similar things
which exist in marriages and are derived from them, n. 127. The Word
.s the medium of conjunction, because it is from the Lord, and thereby is
the Lord, n. 128. The church is from the Lord, and exists with those
who come to him and live according to his precepts, n. 129. Conjugial
love is according to the state of the church, because it is according to the
state of wisdom with man, n. 130. And as the church is from the Lord,
conjugial love is also from him, n. 131.

ON THE CHASTE PRINCIPLE AND THE NON-CHASTE, u. 138—156.
The chaste principle and the non-chaste are predicated only of mar
riages and of such things as relate to marriages, n. 139, 140. The chaste
principle is predicated only of monogamical marriages, or of the marriage
of one man with one wife, n. 141. The Christian conjugial principle alone
is chaste, n. 142. Love truly conjugial is essential chastity, n. 143. All
the delights of love truly conjugial, even the ultimate, are chaste, n. 144.
With those who are made spiritual by the Lord, conjugial love is more and
more purified and rendered chaste, n. 145, 146. The chastity of mar
riage exists by a total renunciation of whoredoms torn a principle of re
ligion, n. 147 — 149. Chastity cannot be predicated of infants, or of boys
and girls, or of young men and maidens before they feel in themselves a
love of She sex, n. 150. Chastity cannot be predicated of eunuchs so
made, n. 151. Chastity cannot be predicated of those who do not believe
adulteries to be evils in regard to religion ; and still less of those who do
not believe them to be hurtful to society, n. 152. Chastity cannot be
predicated of those who abstain from adulteries only for various external
reasons, n. 153. Chastity cannot be predicated of those who believe mar
riages to be unchaste, n. 154. Chastity cannot be predicated of those
who have renounced marriage by vows of perpetual celibacy, unless there
be and remain in them the love of a life truly conjugial, n. 155. A state
ol marriage is to be preferred to a state of celibacy, n. 156.

ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH
IS MEANT BY THE LORD'S WORDS,— THEY ARE NO LONGER TWO
BUT ONE FLESH, n 156»— 181.
From creation there is implanted in each sex a faculty and inclination,
whereby they are able and willing to be joined together as it were into a
one, n. 157. Conjugial love conjoins two souls, and thence two minds,
into a one, n. 158. The will of the wife conjoins itself with the under-
423

GENERAI INDEX.
standing of the man, and thence the understanding of the man with the
will of the wife, n. 159. The inclination to unite the man to herself is
constant and perpetual with the wife, but inconstant and alternate with
the man, n. 160. Conjunction is inspired into the man from the wife
according to her love, and is received by the man according to his wisdom,
n. 161. This conjunction is effected successively from the first days of
marriage; and with those who are principled in love truly conjugial, it is
effected more and more thoroughly to eternity, n. 162. The conjunction
of the wife with the rational wisdom of the husband is effected from within,
but with his moral wisdom from without, n. 163 — 165. For the sake of
this conjunction as an end, the wife has a perception of the affections of
her nusband, and also the utmost prudence in moderating them, n. 166,
Wives conceal this perception with themselves, and hide it from their hus
bands for reasons of necessity, in order that conjugial love, friendship, and
confidence, and thereby the blessedness of dwelling together, and the hap
piness of life may be secured, n. 167. This perception is the wisdom of
the wife, and is not communicable to the man ; neither is the rational
wisdom of the man communicable to the wife, n. 168. The wife from a
principle of love is continually thinking about the man's inclination to her,
with the purpose of joining him to herself; it is otherwise with the man,
n. 169. The wife conjoins herself to the man by applications to the de
sires of his will, n. 170. The wife is conjoined to her husband by the
sphere of her life flowing from the love of him, n, 171. The wife is con
joined to the husband by the appropriation of the powers of his virtue ;
which however is effected according to their mutual spiritual love, n. 172.
Thus the wife receives in herself the image of her husband, and thence per
ceives, sees, and is sensible of his affections, n. 173. There are duties
proper to the husband, and others proper to the wife ; and the wife cannot
enter into the duties proper to the husband, nor the husband into the
duties proper to the wife, so as to perform them aright, n. 174, 175. These
duties also, according to mutual aid, conjoin the two into a one, and
at the same time constitute one house, n. 176. Married partners, accord
ing to these conjunctions, become one man more and more, n. 177. Those
who are principled in love truly conjugial, are sensible of their being a
united man, as it were one flesh, n. 178. Love truly conjugial, con
sidered in itself, is a union of souls, a conjunction of minds, and an
endeavour towards conjunction in the bosoms, and thence in the body,
n. 179. The states of this love are innocence, peace, tranquillity, inmost
friendship, full confidence, and a mutual desire of mind and heart to do
every good to each other ; and the states derived from these are blessed
ness, satisfaction, delight, and pleasure ; and from the eternal enjoyment
of these is derived heavenly felicity, n. 180. These things can only exist
in the marriage of one man with one wife, n. 181.

ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE
WITH MEN AND WOMEN BY MARRIAGE, u. 184—206
The state of a man's life, from infancy even to the end of his life, and
afterwards to eternity, is continually changing, n. 185. In like manner a
man's internal form, which is that of his spirit, is continually changing
n. 18"6. These changes differ in the case of men and of women ; sino«
men from creation are forms of knowledge, intelligence, and wisdom, and
women are forms of the love of those principles as existing with men, 187.
With men there is an elevation of the mind into superior light, and with
women an elevation of the mind into superior heat ; and the woman is
made sensible of the delights of her heat in the man's light, n. 188, 189,
With both men and women, the states of life before marriage are different
424

GENERAL INDEX.
from what they are afterwards, n. 190. With married partners the states
of life after marriage are changed, and succeed each other according to the
conjunctions of their minds by conjugial love, n. 191. Marriage also in
duces other forms in the souls and minds of married partners, n. 192. The
woman is actually formed into a wife, according to the description in the
book of creation, n. 198. This formation is effected on the part of the wife
by secret means : and this is meant by the woman's being created while
the man slept, n. 194. This formation on the part of the wife, is effected
by the conjunction of her own will with the internal will of the man, n. 195.
The end herein is, that the will of both may become one, and that thus
both may become one man, n. 196. This formation [on the part of the
wife] is effected by an appropriation of the affections of the husband, n. 197.
This formation [on the part of the wife] is effected by a reception of the
propagations of the soul of the husband, with the delight arising from her
desire to be the love of her husband's wisdom, n. 198. Thus a maiden is
formed into a wife, and a youth into a husband, n. 199. In the marriage
of one man with one wife, between whom there exists love truly conjugial,
the wife becomes more and more a wife, and the husband more and more a
husband, n. 200. Thus also their forms are successively perfected and en
nobled from within, n. 201. Children born of parents who are principled
in love truly conjugial, derive from them the conjugial principle of good
and truth, whence they have an inclination and faculty, if sons, to perceive
the things relating to wisdom ; and if daughters, to love those things which
wisdom teaches, n. 202 — 205. The reason of this is, because the soul of
the offspring is from the father, and its clothing from the mother, n. 206.

UNIVERSALS RESPECTING MARRIAGES, n. 209—230.
The sense proper to conjugial love is the sense of touch, n. 210. With
those who are in love truly conjugial, the faculty of growing wise increases ;
but with those who are not, it decreases, n. 211, 212. With those who
are in love truly conjugial, the happiness of dwelling together increases;
but with those who are not, it decreases, n. 213. With those who are in
love truly conjugial, conjunction of minds increases, and therewith friend
ship; but with those who are not, they both decrease, n. 214. Those who
are in love truly conjugial, continually desire to be one man; but those
who are not in conjugial love, desire to be two, n. 215. Those who are in
love truly conjugial, in marriage have respect to what is eternal; but with
those who are not, the case is reversed, n. 216. Conjugial love resides
with chaste wives; but still their love depends on the husbands, n. 216.*
Wives love the bonds of marriage, if the men do, n. 217. The intelli
gence of women is in itself modest, elegant, pacifio, yielding, soft, tender ;
but the intelligence of men is in itself grave, harsh, hard, daring, fond of
licentiousness, n. 218. Wives are in no excitation as men are ; but they
Lave a state of preparation for reception, n. 219. Men have abundant
store according to the love of propagating the truths of wisdom, and to the
love of doing uses, n, 220. Determination is in the good pleasure of the
husband, n. 221. The conjugial sphere flows from the Lord through heaven
into everything in the universe, even to its ultimates, n. 222. This sphere is
received by the female sex, and through that is transferred to the male sex, n.
823. Where there is love truly conjugial, this sphere is received by the wife,
and only through her by the husband, n. 224. Where there is love not con
jugial, this sphere is received indeed by the wife, but not by the husband
through her, n. 225. Love truly conjugial may exist with one of the mar
ried partners, and not at the same time with the other, n. 226. There are
various similitncles and dissimilitudes, both internal and external, with mar
ried partners, n. 227. Various similitudes can be conjoined, but not with
425

GENERAL INDUX.
dissimilitudes, n. -228. The Lord provides similitudes fo>- those who desir*
love truly conjugial, and if not on earth he yet provides them in heaven, n.
229. A man, according to the deficiency and loss of conjugial love, approaches
to tke nature of a beast, n. 230.
ON THF ','AUSES OF COLDNESS, SEPARATION, AND DIVORCE IN
MARRIAGES, n. 234—260.
Thpp» avo spiritual heat and spiritual cold ; and spiritual heat is love, and
rfpiritaial cold is the privation thereof, n. 236. Spiritual cold in marriages is
a disunion of souls and a disjunction of minds, whence come indifference, dis
cord, contempt, disdain, and aversion ; from which, in several cases, at length
comes separation as ta bed, chamber, and house, n. 236. There are several
successive causes of cold, some internal, some external, and some accidental,
n. 237. Internal cause3 of cold are from religion, n. 238, 239. Of interna)
causes of cold the first k the rejection of religion by each of the parties, n.
240. Of internr.1 ccujcs of coli the second is that one of the parties has
religion and Mi t,bj o',fler, n. 241. Of internal causes of cold the third is,
that one of the p'.rtks is of one religion and the other of another, n. 242. Of
internal causes jf cold the fourth is, the falsity of the religion, n. 243. With
many, the abcvo-'/iontioned are causes of internal cold, bat not at the same
time of externa', 'j. 244, 245. There are also several external causes of cold,
the first of which is dissimilitude of minds and manner, n. 246. Of external
rauses of cold the second is, that conjugial love is believed to be the same as
adulterous love, only that the latter is not allowed by law, but the former is,
n. 247. Of external causes of cold the third is, a striving for preeminence
between married partners, n. 248. Of external causes of cold the fourth is,
a want of determination to any employment or business, whence comes wan
dering passion, n. 249. Of external causes of cold the fifth is, inequality of
txternal rank and condition, n. 250. There are also causes of separation, n.
?51. The first cause of legitimate separation is a vitiated state of mind,
n. 252. The second cause of legitimate separation is a vitiated state of
body, n. 253. The third cause of legitimate separation is impotence before
marriage, n. 254. Adultery is the cause of divorce, n. 255. There are
also several accidental causes of cold; the first of which is, that enjoyment
u common (or cheap), because continually allowed, n. 256. Of accidental
c iuses of cold the second is, that living with a married partner, from a
covenant and contract, seems forced and not free, n. 257. Of accidental
causes of cold the third is, affirmation on the part of the wife, and her
talking incessantly about love, n. 258. Of accidental causes of cold the
fourth is, the man's continually thinking that his wife is willing, and or
the other hand, the wife's thinking that the ma-n is not willing, n. 259.
As cold is in the mind, it is also in the body ; and according to the in
crease of that cold, the externals also of the body are closed, n. 260.
ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR
IN MARRIAGES, n. 271—292.
In tne natural world almost all are capable of being joined together as
»o external, but not as to internal affections, if these disagree and are ap
parent, n. 272. In the spiritual world all are conjoined according to in
ternal, but not according to external affections, unless these act in unity
with the internal, n. 273. It is the external affections, according to which
matrimony is generally contracted in the world, n. 274. But in case they
are not influenced by internal affections which conjoin minds, the bonds of
matrimony are loosed in the house, n. 275. Nevertheless those bond9
must continue in the world till the decease of one of the parties, n. 278
426

GENERAL INDEX.
[n cases of matrimony, in which the internal affections do not conjoik
there are external affections, which assume a semblance of the internal, and
tend to consociate, n. 277. Thence come apparent love, friendship, and
favor between married partners, n. 278. These appearances are assumed
conjugial semblances, and they are commendable, because useful and ne
cessary, n. 279. These assumed conjugial semblances, in the case of a
spiritual man conjoined to a natural, are founded in justice and judgement,
n. 280. For various reasons, these assumed conjugial semblances with
natural men are founded in prudence, n. 281. They are for the sake of
amendment and accommodation, n. 282. They are for the sake of pre
serving order in domestic affairs, and for the sake of mutual aid, n. 283.
They are for the sake of unanimity in the care of infants and the education
of children, n. 284. They are for the sake of peace in the house, n. 285.
They are for the sake of reputation out of the house, n. 286. They are
for the sake of various favors expected from the married partner, or from
his or her relations, and thus from the fear of losing such favors, n. 287.
They are for the sake of having blemishes excused, and thereby of avoiding
disgrace, n. 288. They are for the sake of reconciliations, n. 289. In
case favor does not cease with the wife, when faculty ceases with the man,
there may exist a friendship resembling conjugial friendship when the
parties grow old, n. 290. There are various species of apparent love and
friendship between married partners, one of whom is brought under the
yoke, and therefore is subject to the other, n. 291. In the world there are
infernal marriages between persons who interiorly are the most inveterate
enemies, and exteriorly are as the closest friends, n. 292.
ON BETROTHINGS AND NUPTIALS, n. 295—314.
The right of choice belongs to the man, and not to the woman, n. 296,
The man ought to court and intreat the woman respecting marriage with
him, and not the woman the man, n. 297. The woman ought to consult
her parents, or those who are in the place of parents, and then deliberate
with herself before she consents, n. 298, 299. After a declaration of con
sent, pledges are to be given, n. 300. Consent is to be secured and esta
blished by solemn betrothing, n. 301. By betrothing, each party is pre
pared for conjugial love, n. 302. By betrothing, the mind of the one is
united to the mind of the other, so as to effect a marriage of the spirit pre
vious to a marriage of the body, n. 303. This is the case with those who
think chastely of marriages ; but it is otherwise with those who think un-
chastely of them, n. 304. Within the time of betrothing it is not allowable
to be connected corporeally, n. 305. When the time of betrothing is com
pleted, the nuptials ought to take place, n. 306. Previous to the celebration
of the nuptials, the conjugial covenant is to be ratified in the presence of wit
nesses, n. 307. Marriage is to be consecrated by a priest, n. 308. The nup-
tials are to be celebrated with festivity, n. 309. After the nuptials, the
marriage of the spirit is made also the marriage of the body, and thereby a
full marriage, n. 310. Such is the order of conjugial love with its modes,
from its first heat to its first torch, n. 811. Conjugial love precipitated with
out order and the modes thereof, burns up the marrows, and is consumed,
n. 812. The states of the minds of each of the parties proceeding in suc
cessive order, flow into the state of marriage ; nevertheless in one manner
with the spiritual and in another with the natural, n. 813. There are
successive and simultaneous ordjr, and tie latter is from the former and
according to it, n. 314.
ON REPEATED MARRIAGES, n. 317—356.
After the death of a married partner, again to contraot wedlook, dependi
on the preceding conjugial love, n. 318. After the death of a married part
427

GENERAL INDEX.
uer, again to contract wedlock, depends also on the state of marriage in which
the parties had lived, n. 319. With those who have not been in love truly
conjugial, there is no obstacle or hindrance to their again contracting wed
lock, n. 320. Those who had lived together in love truly conjugial, are
unwilling to marry again, except for reasons separate from conjugial leve,
n. 321. The state of a marriage of a youth with a maiden differs from that
of a youth with a widow, n. 322. Also the state of marriage of a widower
with a maiden differs from that of a widower with a widow, n. 323. The
varieties and diversities of these marriages, as to love and its attributes, are
innumerable, n. 324. The state of a widow is more grievous that that of a
widower n. 325. ON POLYGAMY, n. 332—352.
Love truly conjugial can only exis twith one wife, consequently neither
can friendship, confidence, ability truly conjugial, and such a conjunction
of minds that two may be one flesh, n. 333, 334. Thus celestial blessedness,
spiritual satisfactions, and natural delights, which from the beginning were
provided for those who are in love truly conjugial, can only exist with one
wife, n. 335. All those things can only exist from the Lord alone ; and they
do not exist with any but those who come to him alone, and live according
to his commandments, n. 336. Consequently love truly conjugial with its
felicities can only exist with those who are of the Christian church, n. 337.
Therefore a Christian is not allowed to marry more than one wife, n. 338.
If a Christian marries several wives, he commits not only natural but also
spiritual adultery, n. 339. The Israelitish nation was permitted to marry
several wives, because they had not the Christian church, and consequently
love truly conjugial could not exist with them, n. 340. At this day the
Mahometans are permitted to marry several wives, because they do not ac
knowledge the Lord Jesus Christ to be one with Jehovah the Father, and
thereby to be the God of heaven and earth, and hence cannot receive love
truly conjugial, n. 341. The Mahometan heaven is out of the Christian
heaven, and is divided into two heavens, the inferior and the superior ; and
only those are elevated into their superior heaven, who renounce concubines,
and* live with one wife, and acknowledge our Lord as equal to God the
Father, to whom is given dominion over heaven and earth, n. 342 — 344.
Polygamy is lasciviousness, n. 345. Conjugial chastity, purity, and sanctity,
cannot exist with polygamists, n. 346. A polygamist, so long as he remains
such, cannot become spiritual, n. 347. Polygamy is not sin with those who
live in it from a religious notion, n. 348. Polygamy is not sin with those
who are in ignorance respecting the Lord. n. 349, 350. Of these, although
polygamists, such are saved as acknowledge a God, and from a religious
notion live according to the civil laws of justice, n. 351. But none either of
the latter or of the former can be associated with the angels in the Christian
iaavens, n. 352 ON JEALOUSY, n. 357—379.
Zeal considered in itself is like the ardent fire of love, n. 358. The
burning or flame of that love, which is zeal, is a spiritual burning or flame,
arising from an infestation and assault of the love, n. 356 — 361. The quality
of a man's zeal is according to the quality of his love ; thus it differs accord
ing as the love is good or evil, n. 362. The zeal of a good low and the zeal
of an evil love, are alike in externals, but altogether different in internals, n.
863, 364. The zeal of a good love in its internals contains a hidden store of
love and friendship : but the zeal of an evil love in its internals contains a
hidden store of hatred and revenge, n. 365, 366. The zeal of conjugial love
is called jealousy, n. 367. Jealousy is like an ardent fire against those whc
454S

GENERAL INDEX.
Infest love exercised towards a married partner, and like a terrible fear for
the loss of that love, n. 868. There is spiritual jealousy with monogamists,
and natural with polygamists, n. 869, 370. Jealousy with those married
partners who tenderly love each other, is a just grief grounded in sound rea
son, lest conjugial love should be divided, and should thereby perish, n. 371,
372, Jealousy, with married partners who do not love each other, is grounded
in several causes ; arising in some instances from various mental weaknesses,
n. 878 — 375. In some instances there is not any jealousy ; and this also from
various causes, n. 376. There is a jealousy also in regard to concubines, but
not such as in regard to wives, n. 377. Jealousy likewise exists among
beasts and birds, n. 378. The jealousy of men and husbands is different from
that of women and wives, n. 379.

ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE
OF INFANTS, n. 385— 414.
Two universal spheres proceed from the Lord to preserve the universe in
its created state ; of which the one is the sphere of procreating, and the other
the sphere of protecting the things procreated, n. 386. These two universal
spheres make a one with the sphere of conjugial love and the sphere of the
love of infants, n. 387. These two spheres universally and singularly flow
into all things of heaven and all things of the world, from first to last, n
888 — 390. The sphere of the love of infants is a sphere of protection and
support of those who cannot protect and support themselves, n. 391. This
sphere affects both the evil and the good, and disposes every one to love, pro
tect, and support his offspring from hia own love, n. 392. This sphere prin
cipally affects the female sex, thus mothers ; and the male sex, or fathers, by
derivation from them, n. 393. This sphere is also a sphere of innocence and
peace [from the Lord,] n. 394. The sphere of innocence flows into infants,
and through them into the parents, and affects them, n. 395. It also flows into
the souls of the parents, and unites with the same sphere with the infants ;
and it is principally insinuated by means of the touch, n. 396, 397. In the
degree in which innocence retires from infants, affection and conjunction also
abate, and this successively, even to separation, n. 398. A state of rational
innocence and peace with parents towards infants, is grounded in the circum
stance, that they know nothing and can do nothing from themselves, but from
ethers, especially from the father and mother ; and this state successively
retires, in proportion as they know and have ability from themselves, and not
from others, n. 399. The sphere of the love of procreating advances in order
from the end through causes into effects, and makes periods ; whereby crea
tion is preserved in the state foreseen and provided for, n. 400, 401. The
love of infants descends, and does not ascend, n. 402. Wives have one state
»f love before conception, and another state after, even to the birth, n. 403.
With parents conjugial love is conjoined with the love of infants by spiritual
causes, and thence by natural, n. 404. The love of infants. and children is
different with spiritual married partners from what it is with natural, n. 405
— 407. With -the spiritual, that love is from what is interior or prior, but
with the natural, from what is exterior or posterior, n. 408. In consequence
hereof that love prevails with married partners who mutually love each other,
and also with those who do not at all love each other, n. 409. The love of
infants remains after death, especially with women, n. 410. Infants are educa
ted under the Lord's auspices by such women, and grow in stature and intel
ligence as in the world, n. 411, 412. It is there provided by the Lord, tha
with those infants the innocence of infancy becomes the innocenoe of wis
dom, [and thus they become angels] n. 418, 414.

GENERAL INDEX.
PART THE SECOND.
PRELIMINARY NOTE BY THE EDITOR.
ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVB,
n. 423—443.
It is not known what adulterous love is, unless it be known what conjugia.
iove is, n. 424. Adulterous love is opposed to conjugial love, n. 425. Adul
terous love is opposed to conjugial love, as the natural man viewed in himself
is opposed to the spiritual man, n. 426. Adulterous love is opposed to con
jugial love, as the connubial connection of what is evil and false is opposed
to the marriage of good and truth, n. 427, 428. Hence adulterous love is
opposed to conjugial love as hell is to heaven, n. 429. The impurity of hell
is from adulterous love, and the purity of heaven from conjugial love, n.
430. In the church, the impurity and the purity are similarly circumstanced,
n. 481. Adulterous love more and more' makes a man (homo) not a man
(homo), and a man (vir) not a man (vir) ; and conjugial love makes a man
(homo) more and more a man (homo) and a man (vir), n. 432, 433. There
are a sphere of adulterous love and a sphere of conjugial love, n. 434. The
sphere of adulterous love ascends from hell, and the sphere of conjugial love
descends from heaven, n. 435. In each world those two spheres meet, but do
not unite, n. 436. Between those two spheres there is an equilibrium, and
man is in it, n. 437. A man can turn himself to whichever sphere he
pleases ; but so far as he turns himself to the one, so far he turns himself
from the other, n. 438. Each sphere brings with it delights, n. 439. The
delights of adulterous love commence from the flesh, and are of the flesh even
in the spirit; but the delights of conjugial love commence in the spirit, and
are of the spirit even in the flesh, n. 440, 441. The delights of adulterous
love are the pleasures of insanity ; but the delights of conjugial love are the
delights of wisdom, n. 442, 443.
ON FORNICATION, n. 444*— 460.
Fobnioation is of the love of the sex, n. 445. The love of the sex, from
which fornication is derived, commences when a youth begins to think and
act from his own understanding, and his voice to be masculine, n. 446. For
nication is of the natural man, n. 447. Fornication is lust, but not the lust
of adultery, n. 448, 449. With some men, the love of the sex cannot without
hurt be totally checked from going forth into fornication, n. 450. Therefore
in populous cities public stews are tolerated, n. 451. Fornication is light, so
far as it looks to conjugial love, and gives this love the preference, n. 452.
The lust of fornication is grievous, so far as it looks to adultery, n. 453. The
lust of fornication is more grievous as it verges to the desire of varieties and
of defloration, n. 454. The sphere of the lust of fornication, such as it is in
the beginning, is a middle sphere between the sphere of adulterous love and
the sphere of conjugial love, and makes an equilibrium, n. 455. Care is to
be taken, lest by immoderate and inordinate fornications conjugial love be
destroyed, n. 456. Inasmuch as the oonjugial principle of one man with one
wife is the jewel of human life, and the reservoir of the Christian religion,
a. 457, 458. With those who, from various reasons, cannot as yet enter into
marriage, and from their passion for the sex, cannot moderate their lusts,
this conjugial principle may be preserved, if the vague love of the sex be con
fined to one mistress, n. 459 Keeping a mistress is preferable to vagus
430

GENERAL INDEX.
amours, provided only ote be kept, and she be neither a maiden nor i
married woman, and the love of the mistress be kept separate from conjugial
love, n. 460. ON CONCUBINAGE, n. 462—476.
There are two kinds of concubinage, which differ exceedingly from each
other, the one conjointly with a wife, the other apart from a wife, n. 463.
Concubinage conjointly with a wife, is altogether unlawful for Christians,
and detestable, n. 464. It is polygamy, which has been condemned, and is
to be condemned by the Christian world, n. 465. It is an adultery whereby
the conjugial principle, which is the most precious jewel of the Christian life,
is destroyed, n. 466. Concubinage apart from a wife, when it is engaged in
from causes legitimate, just, and truly excusatory, is not unlawful, n. 467.
The legitimate causes of this concubinage are the legitimate causes of divorce,
while the wife is nevertheless retained at home, n. 468, 469. The just causes
of tlhis concubinage are the just causes of separation from the bed, n. 470.
Of the excusatory causes of this concubinage some are real and some not,
n. 471. The really 6xcusatory causes are such as are grounded in what is
just, n. 472, 473. The excusatory causes which are not real are such as are
not grounded in what is just, although in the appearance of what is just,
n. 474. Those who, from causes legitimate, just, and really excusatory, are
engaged in this concubinage, may at the same time be principled in conjugial
love, n. 475. While this concubinage continues, actual connection with a
wife is not allowable, n. 476.
ON ADULTERIES AND THEIR GENERA AND DEGREES, n. 478—499.
There are three genera of adulteries, — simple, duplicate, and triplicate,
n. 479. Simple adultery is that of an unmarried man with another's wife, or
of db unmarried woman with another's husband, n. 480, 481. Duplicate
adultery is that of a husband with another's wife, or of a wife with another's
husband, n. 482, 483. Triplicate adultery is with relations by blood, n. 484.
There are four degrees of adulteries, according to which they have their pre
dications, their charges of blame, and after death their imputation, n. 485.
Adulteries of the first degree are adulteries of ignorance, which are commit
ted by those who cannot as yet, or cannot at all, consult, the understanding,
and thence check them, n. 486. In such cases adulteries are mild, n. 487.
Adulteries of the second degree are adulteries of lust, which are committed
by those who indeed are able to consult the understanding, but from acci
dental causes at the moment are not able, n. 488. Adulteries committed by
such persons are imputatory, according as the understanding afterwards favors
them or not, n. 489. Adulteries of the third degree are adulteries of the
reason, which are committed by those who with the understanding confirm
themselves in the persuasion that they are not evils of sin, n. 490. The adul
teries committed by such persons are grievous, and are imputed to them ac
cording to confirmations, n. 491. Adulteries of the fourth degree are adul
teries of the will, which are committed by those who make them lawful and
pleasing, and who do not think them of importance enough to consult the
understanding respecting them, n. 492. The adulteries committed by these
persons are exceedingly grievous, and are imputed to them as evils of pur
pose, and remain in them as guilt, n. 493. Adulteries of the third and
fourth degree are evils of sin, according to the quantity and quality of
understanding and will in them, whether they are actually committed or
n^t, n. 494. Adulteries grounded in purpose of the will, and adulteries
grounded in confirmation of the understanding, render men natural, sensual,
and corporeal, n. 495, 496. And this to such a degree, that at length they
reject from themselves all things of the ohurch and of religion, n. 497.
431

GENERAL INDEX.
Neveitheless they have the powers of human rationality like other men, n,
498. But they use that rationality while they are in externals, but abnse it
while they are in externals, n. 499.
ON THE LUST OF DEFLORATION, n. 501—505.
The state of a virgin or undeflowered woman before and after marriage,
n. 502. Virginity is the crown of chastity and the certificate of conjugial
love, n. 503. Defloration, without a view to marriage as an end, is the vil
lany of a robber, n. 504. The lot of those who have confirmed themselves in
the persuasion that the lust of defloration is not an evil of sin, after death is
grievous, n. 505. ON THE LUST OF VARIETIES, n. 506—510.
By the lust of varieties is meant the entirely dissolute lust of adultery,
n. 507. That lust is love, and at the same time loathing, in regard to the
sex, n. 608. The lot of those [who have been addicted to that lust] after
death is miserable, since they have not the inmost principle of life, n. 510.
ON THE LUST OF VIOLATION, n. 511, 512.
ON THE LUST OF SEDUCING INNOCENCIES, n. 613, 614.
ON THE CORRESPONDENCE OF ADULTERLES WITH THE VIOLATION
OF SPIRITUAL MARRIAGE, n. 615—520.
ON THE IMPUTATION OF EACH LOVF, ADULTEROUS AND CONJUGIAL,
n. 523—531.
The evil in which every one is principled, is imputed to him after death
and so also the good, n. 524. The transference of the good of one person
into another is impossible, n. 525. Imputation, if by it is meant such trans
ference, is a frivolous term, n. 626. Evil or good is imputed to every one
according to the quality of his will and of his understanding, n. 527—629,
Thus adulterous love is imputed to every one, n. 530. Thus also conjugial
love is imputed to every one, n. 531.

4TO

I n r E X

MEMORABLE RELATIONS.

Costu&im. love seen in its form with two conjugial partners, who were cob.
veyed down from heaven in a chariot, n. 42, 43.
Three novitiates from the world receive information respecting marriages ia
heaven, n. 44.
On the chaste love of the sex, n. 55.
Oi. the temple of wisdom, where the causes of beauty in the female sex arc
discussed by wise ones, n. 56.
On conjugial love with those who lived in the golden age, n. 75.
—  with those who lived in the silver age, n. 76.
 with those who lived in the copper age, n. 77.
 with those who lived in the iron age, n. 78.
 with those who lived after chose ages, r.. 79, SO.
On the glorification of the Lord by the angeis in the heavens, on account of
his advent, and of conjugial love, which is to be restored at thai
time, n. 81.
On the precepts of the New Church, n. 82.
On the origin of conjugial love, and of its virtue or potency, discussed by an
assembly of the wise from Europe, n. 103, 104.
On a paper let down from heaven to the earth, on which was written, The
marriage of good and truth, n. 115.
What the image and likeness of God is, and what the tree of life, and the
tree of the knowledge of good and evil, n. 132 — 136.
Two angels out of the third heaven give information respecting conjugial love
there, n. 137.
On the ancients in Greece, who inquired of strangers, What news from the
earth ? Also, on men found in the woods, n. 151* — 154*.
On the golden shower and hall, where the wives said various things respect
ing conjugial love, n. 155.
Tho opinion of the ancient sophi in Greece respecting the life of men after
death, n. 182.
On the nuptial garden called Adramandoni, where there was a conversation
respecting the influx of conjugial love, n. 183.
A Ieclaration by the ancient sophi in Greece respecting employments in
heaven, n. 207.
On the golden shower and hall, where the wives again conversed respecting
conjugial love, n. 208.
On the judges who were influenced by friendship, of whom it was exclaimed,
O how just 1 n. 281. 433

NDEX TO THE MEMORABLE RELATIONS.
On the reasoners, of whom it was exclaimed. 0 how learned 1 n. 232.
On the confirmators, of whom it was exclaimed, O how wise 1 n. 233.
On those who are in the love of ruling from the love of self, n. 261 — 266.
On those who are in the love of possessing all things ot the world, n. 267,
268.
On Lucifer, n. 269.
On conjugial cold, n. 270.
On the seven wives sitting on a bed of roses, who said various things respect
ing conjugial love, n. 293.
Observations by the same wives on the prudence of women, n. 294.
A discussion what the soul is, and what is its quality, n. 316.
On the garden, where there was a conversation respecting the divine provi
dence in regard to marriages, n. 316.
On the distinction between what is spiritual and what is natural, n, 326 — 329.
Discussions, whether a woman who loves herself for her beauty, loves her
husband ; and whether a man who loves himself for his intelligence,
loves his wife, n. 330, 331.
On self-prudence, n. 353.
On the perpetual faculty of loving a wife in heaven, n. 355, 366. v
A discussion, whether nature is of life, or life of nature ; also respecting the
centre and expanse of life and nature, n. 380.
Orators delivering their sentiments on the origin of beauty in the female
sex, n. 381 — 384.
That all things which exist and take place in the natural world, are from
the Lord through the spiritual world, n. 415 — 422.
On the angels who were ignorant of the nature and meaning of adultery, u,
444.
On delight, which is the universal of heaven and hell, n. 461.
On an adulterer who was taken up into heaven, and there saw things inverted
n. 477.
On three priests who were accused by adulterers, n. 500.
That determined and confirmed adulterers do not acknowledge anything of
heaven and the church, n. 621, 522.
On the new things revealed by the Lord, n. 532.

*oa

INDEX

CONJUGIAL LOVE

, The Number* refer to the Paragraphs, and not to the Pages

Abomination of Desolation, Matt. xxiv.
15, signifies the falsification and depriva
tion of all truth, 80.
Absence in the spiritual world, its cauae,
171. Action. — In all conjunction by love there
must be action, reception, and reaction,
298. From the will, which in itself is spir
itual, actions flow, 220.
Activity is one of the moral virtues
which respect life, and enter into it, 164.
The activity of love makes a sense of de
light, 461. The influx of Love and wisdom
from the Lord is the essential activity from
which comes all delight, 461. From con
jugial love, as from a fountain, issue the
activities and alacrities of life, 249.
Aotobs. — In heaven, out of the cities, are
exhibited stage entertainments, wherein
the actors represent the various virtues and
graces of moral life, 17, 79.
Actually, 66, 98, 178, &c.
Obs. — This expression is used to dis
tinguish ActuaUter from Bealiter, of
which the author also makes use ; thus
between actually ami realty, there is the
same distinction as between actual,
taken in a philosophical sense, and
real.
Aovtion. — The spiritual purification of
conjugial love may be compared with the
purification of natural spirits effected by
chemists, and called acution, 145.
Adam. — In what his sin consisted, 444.
Error of those who believe that Adam was
wise and did good from himself, and that
this was his state of integrity, 185. The
evil in which each man is born, is not de
rived hereditarily from Adam, but from
his parents, 525. If it is believed that the
guilt of Adam is inscribed on all the human
raoe, it is because few reflect on any evil
in themselves, and thence know it, 525.
Adam and man are <we expression in the
Hebrew »ngue, 156*.
Adjunction. — The union of the soul and
mind of one married partner to those of
the other, is an actual adjunction, and can
not possibly be dissolved, 821. This ad
junction is close and near according to the
fove, and approaching to contaet with those
»ho are principled in love truly conjugial,
435

158. It may be called spiritual oohabita-
tion, which takes place with married part.
ners who love each other tenderly, how
ever remote their bodies may be from each
other, 158.
Admnistkations in the spiritual world,
207. The discharge of them is attended
with delight, 207.
Administbatobs. — In the spiritual woi d
there are administrators, 207.
Adorations. — Why the ancients in their
adorations turned their faces to the rising
sun, 842.
Adbamandoni is the name of a garden in
the spiritual world ; this word signifies the
delight of conjugial love, 188.
Adulterers. — As soon as a man actually
becomes an adulterer, heaven is closed to
him, 500. Adulterers become more and
more not men, 482. There are four kinds
of adulterers: — 1st, Adulterers from a
purposed principle are those who are so
from the lust of the will ; 2d, adulterers
from a confirmed principle are those who
are so from the persuasion of the under
standing ; 3d, adulterers from a deliberate
principle are those who are so from the al
lurements of the senses; 4th, adulterers
from a non-deliberate principle are those
who are not in the faculty or not in the
liberty of consulting the understanding,
432. Those of the two former kinds be
come more and more not men, but the two
latter kinds become men as they recede
from those errors, 432. Reasonings of
adulterers, 600. Every unclean principle
of hell is from adulterers, 500, 477. Who
ever is in spiritual adultery is also in natu
ral adultery, 520.
Adulterers from a deliberate principle
and from a non-deliberate principle, 432.
Adultery, by, is meant scortation oppo
site to marriage, 480. The horrible nature
of adultery, 488. Spiritual adultery is the
conneetion of evil and the false, 520. Adul
teries are the complex of all evils, 856.
Why hell in the total is called adultery,
520. There are three genera of adulteries,
simple, duplicate, and triplicate, 478, 484.
There are four degrees of adulteries, acooroV
ing to which they have their predications,
their charges of blame, and after death.

CONJUGIAL LOVE.

their imputations, 485-499 : — 1st, Adul
teries of ignorance, &c, 486, 487 ; 2d, adul
teries of lust, 488, 489; 3d, adulteries of
the reason or understanding, <ftc, 490, 491 ;
. 4th, adulteries of the will, 492, 493. The
distinction between adulteries of the will
aud those of the understanding, 490. The
adultery of the reason is less grievous
than the adultery of the will, 490. — Acces
sories of adultery and aggravations of it,
454. Adultery is the cause of divorce, 255.
Representative of adultery in its business,
621. Affect. Obs. — This word signifies to impress
with affection either good or bad.
Affections which are merely derivations
of the love, form the will, and make and
compose it, 197. Every affection of love
belongs to the will, for what a man loves,
that he also wills, 196. Every affection
has its delight, 272. Affections, with the
thoughts thence derived, appertain to the
mind, and sensations, with the pleasures
thence derived, appertain to the body, 278.
In the natural world, almost all are capable
of being joined together as to external af
fections, but not as to internal affections,
if these disagree and appear, 272. In the
spiritual world all are conjoined as to in
ternal affections, but not according to ex
ternal, unless these act in unity with the
internal, 273. The affections according to
which wedlock is commonly contracted in
the world, are external, 274; but in that
oase they are not influenced by internal af
fections, which conjoin minds, the bonds
of wedlock are loosed in the house, 275.
By internal affections are meant the mutu
al inclinations which influence the mind
of each of the parties from heaven ; where
as by external affections are meant the in
clinations which influence the mind of each
of the parties from the world, 277. The
external affections by death follow the
body, and are entombed with it, those only
remaining which cohere with internal prin
ciples, 320. Women were created by the
Lord affections of the wisdom of men, 56.
Their affection of wisdom is essential beau
ty, 56. All the angels are affections of love
in a human form, 42 ; the ruling affection
itself shines forth from their faces ; and
from their affection, and according to it,
the kind and quality of their raiment is
derived and determined, 42.
Affliction, great, Matt. xxiv. 21, signi
fies the state of the church i nfested by evils
and falses, 80.
Afflux, 293.
Obs. — Afflux is that which flows upon or
towards, and remains generally in the
external, without penetrating interi

penetrating interior-
Efflux is that whioh

external,
ly,^. C.,n. 7955.
flows/romj and is generally predicated
of that which proceeds from below up
wards. Influx ia that which flows
into, or which penetrates interiorly,
provided it meets with no obstacle ; it
is generally used when speaking of
436

that which comes from above, thus
from heaven, that is, from the Lord
through beav3n. ,
Africans more intelligent than the learn
ed of Europe, 114.
Aoe. — The common states of a man's
life are called infancy, childhood, youth,
manhood, and old age, 185. Unequal ages
induce coldness in marriage, 250. In the
heavens there is no inequality of age, all
there are in cne flower of youth, and con
tinue therein to eternity, 250. Golden age,
75. Silver age or period, 76. Copper age,
77. Iron age, 78. Age of iron mixed with
miry clay, 79. Age of gold, 42, 75 ; of sil
ver, 76 ; of copper, 77 ; of iron, 78 ; of iron
mixed with clay, 79. The ages of gold, sil
ver, and copper are anterior to the time of
which we have any historical records, 78.
Men of the golden age knew and ac
knowledged that they were forms receptive
of life from God, and that on thia account
wisdom was inscribed on their souls and
hearts, and hence that they saw truth from
the light of truth, and by truths perceived
good from the delight of the love thereof,
153*. All those who lived in the silver
age had intelligence grounded in spiritual
truths, and thence in natural truths, 76.
An>, mutual, of husband and wife, 176.
Alacrity is one of those moral virtues
which have respect to life, and enter into
it, 164.
Alcohol. — Wisdom purified may be
compared with alcohol, which is a spirit
highly rectified, 145.
Alookan, 842.
Alpha, the, and the Omega. — Why the
Lord is so called, 826.
Alphabet in the spiritual world, each
letter of it is significative, 826.
Ambassador in the spiritual world dis
cussing with two priests on the subjeot of
human prudence, 854.
Ancients. — Of marriages among the an
cients, and the most ancient, 75, 77. The
most ancient people in this world did not
acknowledge any other wisdom than the
wisdom of life ; but the ancient people ac
knowledged the wisdom of reason as wis
dom, 130. Precepts concerning marriages
left by the ancient people to their posterity,
77. Angela are men ; their form is the hu
man form, 30. They appear to man when
the eyes of his spirit are opened, 80. All
the angels are affections of love in the hu
man form, 42. Angels who are loves, and
thence wisdoms, are called celestial, and
with them conjugial love is celestial ; an
gels who are wisdoms, and thence loves, are
called spiritual, and similar thereto is their
conjugial principle, 64. There are among
the angels some of a simple, and some of
a wise character, and it is the part of the
wise to judge, when tho simple, from their
simplicity and ignorance, are doubtful
about what is just, or through mistake

INDEX.

genuine use in which ne is, 207. Every
man has angels associated to him from the
Lord, and suoh is his conjunction with
them, that if they were taken away, he
would instantly fall to pieces, 404.
Anger. — Why it is attributed to the
Lord, 366.
Animals. — Wonderful things conspicu
ous in the productions of animals, 416.
Every animal is led by the love implanted
in bis science, as a blind person is led
through the streets by a dog, 96. See
Beasts. Animus. — By animus is meant the affec
tions, and thence the external inclinations,
which are principally insinuated after birth
by education, social intercourse, and con
sequent habits of life, 246.
Obs. — These affections and inclinations
constitute a sort of inferior mind.
Antipathy. — In the spiritual world, an
tipathies are not only felt, but also appear
in the face, the discourse, and the gesture,
278. It is otherwise in the natural world,
where antipathies may be concealed, 272.
Among certain married partners in the
natural world, there ia an antipathy in
their internals, and an apparent sympathy
in their externals, 292. Antipathy derives
its origin from the opposition of spiritual
spheres which emanate from subjects, 171.
Antiquity. — Memorable things of anti
quity seen in heaven amongst a nation that
lived in the copper age, 77.
Aorta, 815.
Apes. — Of those in hell who appear like
apes, 505.
Apocalypse. — A voice from heaven com
manded Swedenborg to apply to the work
begun in the Apocalypse, and finish it with
in two years, 522, 582.
Apoplexy. — Permanent infirmity, arising
from apoplexy, a cause of separation, 253,
470. Appearance. — Spaces in the spiritual
world are appearances ; distances, also, and
presences are appearances, 158. The ap
pearances of distances and presences there,
are according to the proximities, relation
ships, and affinities of love, 158. Those
things which, from their origin, are celes
tial and spiritual, are not in space, bnt in
¦he appearances of space, 158.
Obs. — Those things which in the spirit-
ual world are present to the sight of
spirits and angels are called appear
ances; those things are called appear-
anoes, because, corresponding to the
interiors of spirits and of angels, they
vary according to the states of those
interiors. There are real appearances
and appearances unreal; the unreal
appearancos are those which do not cor
respond to the interiors. See Heav
en and Hell.
Appropriation of ev?., bow it is effeoted,
489. Arcana of wisdom respecting conjugial
love ; it is important that they should be
discovered, 48. Arcana of conjugial love
437

concealed with wives, 166, 155*, 298. Arca
num relative to conception, which takes
place though the sould of two married parv.
ners be disjoined, 245. Arcanum respect
ing the actual habitation of every man in
some society, either of heaven or hell, 580.
Arcana known to the ancients, and at this
day lost, 220. Arcana revealed, which ex
ceed in excellence all the arcana heretofore
revealed since the beginning of the church,
582. These arcana are yet reputed on
earth as of no value, 583.
Architectonic Art, the, is in its essen
tial perfection in heaven, and hence are
derived all the rules of that art in the
world, 12.
Aristippus, 151.*
Aristotle, 151.*
Armies of the Lord Jehovih. Thus the
most ancient people called themselves, 75.
Artificers in the spiritual world, 207;
wonderful works which they execute there,
207. As from himself, 182, 184, 269, 840.
Assault. — How love defends itself when
assaulted, 861.
Asses.— Of those who, in the spiritual
world, appear at a distance like asses heav
ily laden, 282. Blazing ass upon which a
pope was seated in hell, 265.
Associate, to. — All in the heavens are
associated according to affinities and rela
tionships of love, and have habitations ac
cordingly, 50.
Astronomy is one of those sciences by
which an entrance is made into things ra
tional, which are the ground of rational
wisdom, 163.
Atheists, who are in the glory of reputa
tion arising from self-love, and therice in
a high conceit of their own intelligence,
enjoy a more sublime rationality than many
otners ; the reason why, 269. Why the un
derstanding of atheists, in spiritual light,
appeared open beneath but closed above,
421. Athen.«um, city of, in the spiritual world,
151*, 182, 207. Sports of the Athenseides,
207. These games were spiritual exercises,
207. Atmospheres. — The world is distinguish
ed into regions as to the atmospheres, the
lowest of which is the watery, the next
above is the aerial, and still higher is the
etherial, above which there is also the
highest, 188, The reason why the atmos
phere appears of a golden color in the heav
en in which the love of uses reigns, 266.
Aura. — Thus the superior atmosphere is
named, 145. The aura is the continent of
celestial light and beat, or of the wisdom
and love in which the angels are principled,
145. See Atmospheres.
Authoresses, learned. — Examination of
their writings in the spiritual world in their
presence, 175.
Aversion between marriedpartners arises
from spiritual cold, 286. ¦ Whence arises
aversion on the part of the husband to
wards the wife, 805. Aversion between

CONJUGIAL LOVE.

married partners arises from a disunion
of souls and a disjunction of minds, 286.
Back, the. — The sphere which issues
forth from man encompasses him on the
back and on the breast, lightly on the back,
but more densely on the breast, 171, 224.
The effect of this on married partners, who
are of different minds and discordant affec
tions, 171.
Balance. — Love truly conjugial is like a
balance in which the inclinations for iter
ated marriages are made, 318. The mind
is kept balancing to another marriage, ac
cording to the degree of love in which it
was principled in the former marriage,
818. Bank of roses, 8, 294.
Bats, in the spiritual world, are corres
pondences and consequent appearances of
the thoughts of confirmators, 233.
Bears signify those who read the Word
in the natural sense, and see truths there
in, without understanding, 198. Those
who only read the Word, and imbibe
thence nothing of doctrine, appear at a dis
tance, in the spiritual world, like bears, 78.
Beasts are born into natural loves, and
thereby into sciences corresponding to
them : still they do not know, think, under
stand, and relish any sciences, but are led
through them by their loves, almost as blin d
persons are led through the streets by dogs,
184. Beasts are born into all the sciences of
their loves, thus into all that concerns their
nourishment, habitation, love of the sex, and
the education of theiryoung, 138. Difference
between man and beasts, 183, 184. Every
beast corresponds to some quality, either
good or evil, 76. Beasts in the spiritual
world are representative, but in the natu
ral world they are real, 133. Wild beasts
in the spiritual world are correspondences,
and thus representatives of the lusts in
which the spirits are, 79. The state of
men compared with that of beasts, 151*.
Men like beasts, found in the forests, 151*.
Beast-men, 233.
Beauty. — The affection of wisdom is es-.
sential beauty, 56. Cause of beauty in the
female sex, 56. Women have a two-fold
beauty, one natural, which is that of the
face and the body, and the other spiritual,
which is that of the love and manners,
880. Beauty in the spiritual world is the
form of the love and manners, 880. Dis
cussion on the beauty of woman, 830. Ori-
in of that beauty, 882-884. Ineffable
eauty of a wife in the third heaven, 42.
Bees. — Their wonderful instinct, 419.
Behind. — In the spiritual world, it is not
allowed any one to stand behind another,
•nd speak to him, 444.
Beings. — The desire to continue in Its
form is implanted by creation in all living
beings, 861.
Benetolenoe is one of those virtues
which have respect to life and enter into
it, 164.
Bstrothings, pf, 295-814. Beasons of
betrothinga, 801. By betrothing each party
438

is prepared for conjugial love, 802. By be
trothing, the mind of one is conjoined tc
the mind of the other, so as to effect a
marriage of the spirit, previous to mar
riage, 308, 805. Of betrothinga in heaven,
20, 21.
Birds in the spiritual world are repre
sentative forms, 76. Every bird corres
ponds to some good or bad quality, 76.
Birds of Paradise. — In heaver, the forms
under which the chaste delights of conju-
srial love are presented to the view, are
birds of paradise, &c, 480. A pair of birds
of paradise represent the middle region of
conjugial love, 270.
Blessedness, 69, 180. Love receives its
blessedness from communication by uses
with others, 266. The infinity of all bless
edness is in the Lord, 835.
Blessing of marriages by the priests, 808
Blue. — What the color blue signifies, 76.
Body, the material, is composed of wa
tery and earthy elements, and of aerial va
pors thence arising, 192. The material
body of man is overcharged with lusts,
which are in it as dregs that precipitate
themselves to the bottom when the must
of wine is clarified, 272. Such are the con
stituent substances of which the bodies of
men in the world are composed, 272. The
bodies of men viewed interiorly are merely
forms of their minds exteriorly organized
to effect the purposes of the soul, 810. See
Mind. Every thing which is done in the
body is from a spiritual origin, 220. All
things which are done in the body by man
flow in from his spirit, 310. Man when strip
ped of his body is in his internal affections,
which his body had before concealed, 278.
What is in the spirit as derived from the
body does not long continue, but the love
which is in the spirit and is derived from
the body does oontinue, 162, 191. Mar
riages of the spirit ought to precede mar
riages of the body, 310.
Bond. — The internal or spiritual bond
must keep the external or natural in its or
der and tenor, 320. Wives love the bonds
of marriage if the men do, 217. Unless
the external affections are influenced by
internal, which conjoin minds, the bonds
of wedlock are loosed in the house, 275.
Booxs. — In heaven, as in the world, there
are books, 207.
Born, to be. — Man is born in total igno
rance, 184. Every man by birth is merely
corporeal, and from corporeal he becomeB
natural more and more interiorly, and thus
rational, and at length spiritual, 59, 806,
447. He becomes rational in proportion as
he loves intelligence, and spiritual if he
loves wisdom, 94, 102. Man is not born
into any knowledge, and if he does not re
ceive instruction from others, is viler than
a beast, 850. Man is born without sciences,
to the end that he may receive them all,
and he is born into no love, to the intent
that he may come into all love, 184. Everv
man is born for heaven and no one for hell,
and every one comes into heaven (by in-

INDEX.

fluence) from the L:rd, and into hell (by
influence) from self, 350.
Breast, the, of man signifies wisdom,
198. All things which by derivation from
the soul and mind have their determination
in the body, first flow into the bosom, 179.
The breast is as it were a place of public
•ssen.bly, and a royal council chamber, and
lie body is as a populous city around it,
179. The sphere of the man's _ife encom
passes him more densely on the breast, but
lightly on the back, 171, 224. See Bach.
Brethren. — The Lord calls those breth
ren and sisters who are of his church, 120.
Bride. — The . church in the Word is
called the bride and wife, 117. Clothing of
a bride in heaven, 20.
Bridegroom. — The Lord in the Word is
called the bridegroom and husband, 117.
Clothing of a bridegroom in heaven, 20.
Brimstone signifies the love of what is
false, 80. Lakes of Are and brimstone, 79,
B0. Cabinet of antiquities in the spiritual
world, 77.
Calf, a golden, signifies the pleasure of
the flesh, 585.
Cap, a, signifies intelligence, 298. Tur-
reted cap, 78.
Carotid Arteries, 815.
Castigation. — The spiritual purification
of conjugial love may be compared with
the purification of natural spirits effected
by chemists, and named castigation, 145.
Cats. — Comparison concerning them, 512.
Cause. — See End. To speak from causes
is the speech of wisdom, 75. Causes of
coldness, separations, and divorces in mar
riages, 234-260. Causes of concubinage,
467^74. Causes, the various, of legitimate sepa
ration, 258, 470.
Celebration of the Lord from the Word,
81. Celestial. — In proportion as a man loves
his wife he becomes celestial and internal,
77. Celibacy ought not to be preferred to
marriage, 156. Chastity cannot be predi
cated of those who have renounced mar
riage by vows of perpetual celibacy, unless
there be and remain in them the love of a
life truly conjugial, 155. The sphere of
perpetual celibacy infests the sphere of
conjugial love, which is the very essential
sphere of heaven, 54. Those who live in
celibacy, if they are spiritual, are on the
side of heaven, 54. Those who in the
world have lived a single life, and have al
together alienated their minds from mar
riage, in case they be spiritual, remain
•ingle j but if natural, they become whore
mongers, 64. For those who in their single
state have desired marriage, and have so
licited it withiut success, if they are spir
itual, blessed narriages are provided, but
not until the] come into heaven, 54.
Centre of nature an I of life, 880.
Cerberus, 79.
439

Cerebellum, the, is beneath the hinder
part of the head, and is designed for loye
and the goods thereof, 444.
Cerebrum, the, is beneath the anterioi
and upper part of the head, and is designed
for wisdom and the truths thereof, 444.
Change, the, of the state of life whiet.
takes place with men and with women by
marriage, 184-206. By changes of the state
of life are meant changes of quality as to
the things appertaining to the under
standing, and as to those appertaining to
the will, 184. The changes which take
place in man's internal principles are
more perfectly continuous than those which
take place in his external principles, 185.
The changes which take place in internal
principles are changes of the state of the
will as to affections, and changes of the
state of the understanding as to thoughts,
185. The changes of these two faculties
are perpetual with man from infancy even
to tree end of his life, and afterwards to
eternity, 185. These changes differ in the
case of men and in the case of women, 187.
Charges of blame are made by a judge
according to the law, 485. Difference be
tween predications, charges of blame, and
imputations, 485.
Chariot, a, signifies the doctrine of truth,
76. Charity is love, 10.
Charity and Faith. — Good has relation
to charity, and truth to faith, 115, 124. To
live well is charity, and to believe well is
faith, 288. Charity and faith are the life of
God in man, 135.
Chaste Principle, concerning the, and
the non-chaste, 138-156. The chaste prin
ciple and the non-chaste are predicated
solely of marriages, and of such things as
relate to marriages, 139. The Christian
conjugial principle alone is chaste, 142. See
Conjugial. Chastity of Marriage, 138, and follow
ing. See Contents. The chastity of mar
riage exists by a total abdication of what is
opposed to it from a principle of religion,
147-149. The purity of conjugial love is
what is called chastity, 139. Love truly
conjugial is essential chastity, 189, 143.
Non-chastity is a removal of what is un
chaste from what is chaste, 188.
Chemistry is one of the sciences by
which, as by doors, an entrance is made
into th.jgs rational, which are the ground
of rational wisdom, 163.
Chemists. — Spiritual purification com
pared to the natural purification of spirits
effected by chemists, 145.
Children born of parents who are prin
cipled in love truly conjugial, derive from
their parents the conjugial principle of good
and truth, 202-205. Infants in heaven be
come men of stature and comeliness, ac
cording to the increments of intelligence
with them ; it is otherwise with infants on
earth, 187. When they have attuned the
stature of young men of eighteen, and
young girls of fifteen years of age, in this

CONJUGIAL LOVE.

world, tt en marriages are provided by the
Lord for them, 444. The love of infants
remains after death, especially with women,
410. Infants are educated under the Lord's
auspices by such women, 411. Little chil
dren in the Word signify those who are in
innocence, 414. The love of infants cor
responds to the defence of good and truth,
127. Christ. — The kingdom of Christ, which
is heaven, is a kingdom of uses, 7. To
reign with Christ signifies to be wise, and
to perform uses, 7.
Christian. — Love truly conjugial with
its delights can only exist among those who
are of the Christian church, 887. Not a
single person throughout the Christian
world is acquainted with the true nature of
heavenly joy and eternal happiness, 4.
Chrysalises, 418.
Church, the, is from the Lord, and ex
ists with those who come to Him, and live
according to His precepts, 129. The church
is the Lord's kingdom in the world, cor
responding to his kingdom in the heavens ;
and also the Lord conjoins them together,
that they may make a one, 431. The church
in general and in particular is a marriage of
good and of truth, 115. The ohurch with
man is formed by the Lord by means of
truths to which good is adjoined, 122-124.
The church with its goods and truths can
never exist but with those who live in love
truly conjugial with one wife, 76. The
church is of both sexes, 21. The hus
band and wife together are the church;
with these the church first implanted in
the man and by the man in the wife, 125.
How the churon is formed by the Lord with
two married partners, and how conjugial
love is formed thereby, 68. The origin of
the chnrch and of conjugial love are in one
place of abode, 288.
Ciroe, 521.
Circle. — What circles round the head
represent in the spiritual life, 269. Circle
and increasing progression of conjugial
love, 78.
Ciroumstanoes and contingencies vary
every thing, 485. The quality of every
deed, and in general the quality of every
thing, depends upon circumstances, 487.
Civil things have relation to the world,
they are statutes, laws, and rules, which
bind men, so that a civil society and state
may be composed of them in a well-con-
neoted order, 130. Civil things with man
reside beneath spiritual things, and above
natural things, 180.
CrvnaTY is one of the moral virtues whioh
have respeot to life, and enter into it, 164.
In heaven they show each other every
token of oivility, 16.
Clay mixed with iron, 79.
Cohabit, to. — When married partners
have lived in love truly conjugial, the spirit
of the deceased cohabits continually with
that of the survivor, and this even to the
death of the latter, 821.
Cohabitation, spiritual, takes place with
440

married partners woo love each other ten
derly, however remote their bodies maybe
from each other, 158. See Adjunction.
Internal and external cohabitation, 822.
With those who are principled in love
truly conjugial the happiness of cohabita
tion increases, but it decreases with those
who are not principled in conjugial love,
218. Cohobation. — The spiritual purification
of conjugial love may be compared to the
purification of natural spirits, as effected
by chemists, and called cohobation, 145.
Cold. — Spirits merely natural grow in
tensely cold while they apply themselves
to the side of some angel, who is in a state
of love, 285. Spiritual cold in marriages is
a disunion of souls, 236. Causes of cold
in marriages, 287-250. Cold arises from
various causes, internal, external, and acci
dental, all of which originate in a dissimil
itude of internal inclinations, 275. Spir
itual cold is the privation of spiritual heat,
235. Whence it arises, 285. Whence
conjugial cold arises, 294. Every one who
is insane in spiritual things is cold towards
his wife, and warm towards harlots, 294.
Column. — Comparison of successive and
simultaneous order to a column of steps,
which, when it subsides, becomes a body
cohering in a plane, 814.
Communications. — After death; married
pairs enjoy similar communications with
each other as in the world, 51.
Conatus is the very essence of motion,
215. From the endeavor of the two prin
ciples of good and truth to join themselves
together into one, conjugial love exists by
derivation, 288.
Conceptions. — Between the disjoined
souls of married partners there is effected
conjunction in a middle love, otherwise
there would be no conceptions, 245.
Concerts of music and singing in the
heavens, 17.
Conclude, to, from an interior and prior
principle, is to conclude from ends and
causes to effects, which is according to or
der ; but to conclude from an exterior or
posterior principle, is to conclude from
effects to causes and ends, which is contra
ry to order, 408.
Concubinage, 462-476. Difference be
tween concubinage and pellicaoy, 462. See
Peilicacy. There are two kinds of concu
binage whioh differ exceedingly from each
other, the one conjointly with a wife, the
other apart from a wife, 468. Concubinage
conjointly with a wife is illicit to Christians
and detestable, 464. See also 467, 476.
Concubine, 462.
Concupiscence, concerning, 267. _ Every
one is by truth interiorly in concupiscence,
but by education exteriorly in intelligence,
267. Interesting particulars concerning
cononpiscence not visionary or fantastic, in
whioh- all men are oorn, 269. All the con-
onpiscenoes of evil reside in the lowest re
gion of the mind, which is called the natu
ral ; bnt in the region above, which is called

INDEX.

ihe spiritual, there are not any concupis
cences of evil, 805. In every thing that
proceeds from the natural man there is con
cupiscence, 448. Imputation of concupis
cence, 465. In the spiritual world every evil
concupiscence presents a likeness of itself
in some form, which is not perceived by
those who are in the concupiscence, but by
those who are at a distance, 521.
Confidence, full, is in conjugial love, and
is derived from it, 180. Full confidence
relates to the heart, 180.
Confines of Heaven. — Those who enter
into extra-conjugial life are sent to their
like, on the confines of heaven, 155.
Confirm, to. — The understanding alone
confirms, and when it confirms it engages
the will to its party, 491. Every one can
confirm evil equally as well as good, in like
manner what is false as well as what is
true. The reason why the confirmation of
evil is perceived with more delight than
the confirmation of good, and the confirma
tion of what is false with greater lucidity
than the confirmation of what is true, 491.
Intelligence does not consist in being able
to confirm whatever a man pleases, but in
being able to see that what is true is true,
and that what is false is false, 233. Every
one may confirm himself in favor of the
divine principle or Being, by the visible
things of nature, 416-419. Those who con
firm themselves in favor of a divine prin
ciple or Being, attend to the wonderful
things which are conspicuous in the pro
ductions both of vegetables and animals,
416. Those who had confirmed themselves
in favor of nature, by what is visible in
this world, so as to become atheists, ap
peared in spiritual light with the under
standing open beneath, but closed above,
421. Confirmations are effected by reasonings,
which the mind seizes for its use, deriving
them either from its superior region or its
inferior, 491. The form of the human mind
is according to confirmations turned towards
heaven, if its confirmations are in favor of
marriages, but turned to hell, if they are in
favor of adulteries, 491. Confirmations of
falsities, so as to make them appear like
truths, are represented in the spiritual
world under the forms of birds of night,
288. See lb Confirm.
Confirmators. — They are called such in
the spiritual world who cannot at all see
whether truth be truth, but yet can make
whatever they will to be truth, 238. Their
fate in the other life, 238.
Conjugial Pairs. — It is provided by the
Lord that conjugial pairs be born, and that
these pairs be continually educated for
marriage, neither the maiden nor the yonth
knowing any thing of the matter, 816.
Conjugial Principle, the, of good and
truth is implanted from creation in every
soul, and also in the principles derived
from the soul, 204. The conjugial princi
ple fills the universe from first principles
to last, and from a man even to a worm,
441

204. It is inscribei. on the soul, to the end
that soul may be propagated from soul,
236. It is inscribed on both sexes from
inmost principles to ultimates, and a man's
quality as to his thoughts and affections,
and consequently as to his bodily actions
and behavior, is according to that princi
ple, 140. In every substance, even the
smallest, there is a conjugial principle, 316.
In the minutest things with man, both
male and female, there is a conjugial prin
ciple : Btill the conjugial principle with the
male is different from what it is with the
female, 816. There is implanted in every
man from creation, and consequently from
his birth, an internal conjugial principle,
and an external conjugial principle; man
comes first into the latter, aud as he be
comes spiritual he comes into the former,
148, 188. Children derive from tlieir pa
rents the conjugial principle of good and
truth, for it is that principle which flows
into man from the Lord, and constitutes
his human life, 203. The conjugial human
principle ever goes hand in hand with re
ligion, 80. This conjugial principle is the
desire of living with one wife, and every
Christian has this desire according to his
religion, 80. The Christian conjugial prin
ciple alone is chaste, 142. By the Chris
tian conjugial principle is meant the mar
riage of one man with one wife, 142. The
conjugial principle of one man with one
wife, is the storehouse of human life, and
the reservoir of the Christian religion, 457,
458. The conjugial principle is like a scale
in which conjugial love is weighed, 531.
Conjunction. — In every part, and even
in every particular, there is a principle
tending to conjunction, 83, 87 ; it was im
planted from creation, and thence remains
perpetually, 87. The conjunctive princi
ple lies concealed in every part of the male,
and in every part of the female, 87, 46. In
the male conjugial principle there is what
is conjunctive with the female conjugial
principle, and vice versa, even in the minu
test things, 316.
Conjunction of souls and minds by mar
riage, so that they are no longer two but
one flesh, 156*, 181. Spiritual conjunction
cannot possibly be dissolved, 821. How
there is a conjunction of the created uni
verse with its Creator, and by conjunction
everlasting conservation, 85. There is con
junction with the Lord by a life according
to his commandments, 341. There is no
conjunction unless it be reciprocal, for con -
junction on one part, and not on the other
in its turn, is dissolved of itself, 61.
Connection, the connubial, of what is
evil and false is the spiritual origin of adul
tery, 428, 520. It is the anti-ohurcn, 497.
In hell all are in this connubium, 520.
Connubial Principle, the, of what is
evil and false, is the opposite of the conju
gial principle of good and truth, 203. Be
neath heaven there are only nuptial con
nections which are tied and loosed, 192.
Conscience is a spiritual virtue which

CONJUGIAL LOVE

flows from love towards God, and love to
wards the neighbor, 164. See To Flow.
Conscientiousness in regard to marriage,
271. Conseoration of marriages, 808.
Consent constitutes marriage and initi
ates the spirit into conjugial love, 299.
Consent against the will, or extorted, does
not initiate the spirit, 299.
Consociation, 45, 158*.
Consummation of the Age, signifies the
last time or end of the church, 80.
Comempt between married partners
springs from disunion of souls, 236.
Contingencies and circumstances vary
every thing, 485, 488.
Contraries arise from an opposite prin
ciple in contrariety thereto, 425.
Conviction of the spirit of man, how it is
effected, 295. Those things in which the
spirit is convinced, obtain a place above
those which, without consulting reason, en
ter from authority, and from the faith of
authority, 295.
Copper, the, signifies natural .good, 77.
The age or period of copper, 77.
Corpora Striata, 315.
Corporeal Principle, the, is like ground
wherein things natural, rational, and spir
itual, are implanted in their order, 59. Man
is born corporeal as a worm, and he re
mains corporeal, unless he learns to know,
to understand, and to be wise from others,
183. Every man by birth is merely corpo
real, and from corporeal he beeomeR natu
ral more and more interiorly, and thus ra
tional, 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 im
merse all things of the will, and conse
quently 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, 842, 532. Con
cerning the correspondence of the marriage
if 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 oppo
site with the violation of spiritual mar
riage, 515. See Science of Correspondences.
Cortical substance of the brain, 815.
Courage is one of the moral virtues
whioh have respect to life and enter into it,
164. Covenant signifies conjunction, 128. As
the Word is the medium of conjunction, it
is therefore oalled the old and the new cov
enant, 128. The covenant between Jeho
vah and the heavens, 75.
Crab, the. — What it is to think as a
crab walks, 295.
Create, to. — Why man won so created
that whatever he wills, thinks, and does,
appears to bim as in himself, and thereby
from himself, 444. How man, created a
form of God, could be changed into a form
of the devil, 158*.
442

Creation cannot be from any othoi
source than from divine love, by divine
wisdom in divine use, 183. All fructifica
tions, propagations, and prolifications, are
continuations of creation, 188. The crea
tion returns to the Creator, through the an
gelic heaven which is composed of the hu
man race, 85. Creation of man for con
jugial love, 66.
Crocodiles, in the spiritual world, repre
sent the deceit and cunning of the inhabit
ants, 79.
Crowns of flowers on the head, 188.
The crown of chastity, 503.
Cupidities, the, of the flesh are nothing
but the conglomerated concupiscences of
what is evil and false, 440.
Customary Kites, there are, which are
merely formal, and there are others which
at the same time are also essential; among
the latter are the nuptials, 806. Nuptials
are to be reckoned among essentials, 806.
Danes, the, 103, 111.
Darkness of the north signifies dulness
of mind and ignorance of truth, 77.
Daughters-in-law. — W hat daughters
and sons-in-law signify in the Word, 120.
Daughters, in the Word, signifies the
goods of the church, 120, 220.
Death.— Man after death is perfectly a
man, yea, more perfectly a man than before
in the world, 182.
Decalogue, why the, was promulgated
by Jehovah God upon Mount Sinai with
a stupendous miracle, 351.
Deoantation. — The purification of conju
gial love may be compared with the purifi
cation of natural spirits, as effected by the
ohemists, 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 conju
gial love may be compared with the purifi
cation 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, 582. Heretofore the
distinction of degrees in relation to greater
and less has been known, but not in rela
tion to prior and posterior, 582. There are
three degrees of the natural man : the first
degree is that properly meant by the natu
ral, 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,

INDEX.

(8. By dehgl ts love manifests itself, yea,
exists and lives, 68. Delights follow use,
and are also communicated to man accord
ing to the love thereof, 68. The love ot
use derives its essence from love, and its
existence from wisdom. The love of use,
which derives its origin from love bv wis
dom, is the love and life of all celestial joys,
68- The activity of love makes the sense
of delight: its activity in heaven is with
wisdom, its activity in hell is with insani
ty : each in its objects presents delights,
461. Delight is the all of life to all in heav
en, and to all in hell, 461. Delights are
exalted in the same degree that love is ex
alted, and als- in the degree that the inci
dent affeo'.ion<s touch the ruling love more
nearly, 68. Every delight of love, in the
spiritual world, is presented to the sight
under variouB appearances, to the sense
under various oaors, and to the view un
der 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 cor
responding 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 bou! by in
flux 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 conju
gial love are the same with the delights of
wisdom, 298, 294. They proceed from the
Lord, and flow thence into the souis of
men (homines), and through their souls in
to their minds, and there into the interior
affections and thoughts, and thence into
the body, 188, 69, 144, 155*, 198. 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 de-
Sghts of all heavenly loves, and thereby
enter into their happiness, and endure for
ever, 294.
Delirium. — An eminent degree of deliri
um is occasioned by truths which are falsi
fied until they are believed to be wisdom,
212. Delirium in which those are, in the
spiritual world, who have been in the un
restrained love of self and the world, 267.
Demooritus, 182.
Demosthenes, 182.
Devils. — Those are called devils who
have lived wickedly, and thereby rejected
all acknowledgment of God from their
hearts, 880. See Satans. With adulterers
who are called devils, the will is the princi
pal agent, and with those who are called
Batons, the understanding is the principal
went, 492. Devil of a frightful form, 268.
443

Difference between the spiritual ano
the natural, 826-829.
Dignities, concerning, in heaven, 7, 266 ,
there they do not prefer dignity to use but
the excellence of use to dignity, 250.
Diogenes, 182.
DiscrPLEs, the twelve, together represent
ed the church as to all its constituent prin
ciples, 119. Who they are who are called
disciples of the Lord in the spiritual world,
261. Discord between married partners arises
from spiritual cold, 286.
Discourse, man's, in itself is such as _e
the thought of his understanding whioh
produces it, 527. Discourse itself is
grounded in the thought of the under
standing, 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, 86. Spirit
ual language with representatives filly ex
presses what is intended to be said, and
many things in a moment, 481. Conver
sation 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, in
duces a kind of faith, 415.
Disjunction, all, derives its origin from
the opposition of spiritual spheres, whioh
emanate from their subjects, 171.
Dissimilitudes in the spiritual world are
separated, 273. See Likeness.
Distances. — Spheres cause distances in
the spiritual world, 171. Distances in the
spiritual world are appearances according
to the states of mind, 78.
Distinction, characteristic, of the woman
and the man, 217.
Diversities. — Distinction between varie
ties 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 diversi
ty between those things which are in the
opposite principle, 824. In heaven there
is infinite variety, and in hell infinite di
versity, 824.
Divided. — Every thing divided is more
and more multiple, and not more and mort
simple, because what is continually divi
ded approaches nearer and nearer to the
Infinite, in which all things are infinitely,
829. 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 essen
tial divine good, and essential divine truth,
84. The divine truth in the Word is uni
ted 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, 188. Nothing but what
is of the divine essence can proceed from

CONJUGIAL LOVE.

the Lord, and flow intc t r.e inmost princi
ple of man, 188. 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 infi
nitum .- in proportion as his ideas are divis-
ible man is wise, 829. Every thing is di
visible in infinitum, 185.
Divorce, by, is meant the abolition of
the conjugial covenant, and thence a ple
nary separation, and after this an entire
liberty to marry another wife, 468. The
only cause of divorce is adultery, accord
ing to the Lord's precept. Matt. xix. 9,
255, 468.
Dooteinals of the New Church in five
precepts, 82.
Dogs in the spiritual world represent the
lusts in whioh the inhabitants are princi
pled, 79. Who those are who appear like
dogs of indulgences, 505.
Doves, turtle. — In heaven, the appear
ances under which the chaste delights of
conjugial love are presented to the view,
are turtle-doves, &c, 430. A pair of tur
tle-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 whioh ap
pertain to idolatrous worship, 79.
Dress of a bridegroom and bride during
their marriage in heaven, 20, 21.
Drink, to, water from the fountain sig
nifies to be instructed concerning truths,
and by truths concerning goods, and there
by to grow wise, 182.
Drinks. — In the heaven as well as in the
world there are drinks, 6. See Food.
Drunkenness, 252, 472.
Dura-Mater, 815.
Duties. — There are duties proper to the
man, and duties proper to the wife, 174.
In the duties proper to the men, the pri
mary agent is understanding, thought, and
wisdom ; whereas in the duties proper to
the wives, the primary agent is will, affec
tion, and love, 175.
Ear, the, does not hear and discern the
harmonies of tunes in singing, and the
concordances of the artioulation of sounds
in discourse, but the spirit, 440. In heav
en the right ear is the good of hearing, and
the left the truth thereof, 816.
Earth, the, or ground is the common
mother of all vegetables, 206, 897 ; and of
all minerals, 897.
Earth, the lower, in the spiritual world,
is next above hell, 281.
Earth, or country, IS, 27, 87, 49, 69, 71,
144, 820, &o.
Ease, by, and sloth the mind grows stu
pid and the body torpid, and the whole
man becomes insensible to every vital love,
especially to conjugial love, 249.
444

East, the. — The Lord is the East, be-
cause 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 knowl
edge of good and evil, signifies to be intel
ligent and wise from self, 858. To eat o*
the tree of life, is to receive eternal life ; to
eat of the tree of knowledge of good and
evil, is to receive damnation, 185, 444.
Ecclesiastical Order, the, on the earth
minister those things which appertain to
the Lord's priestly character, 808. 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, 411-418.
Effect. — See Fnd.
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 effi
gies of their internal affections, 278.
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 eleva
tion of the mind into superior light, and
with women elevation of the mind into su-
Eerior heat, 188. Elevation into superior
ght 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 chast
er and purer conjugial love, and continually
towards the conjugial principle, which from
creation lies concealed in their inmost prin
ciples, 188. These elevations considered
in themselves are openings of the mind, 188.
Elysian Fields, 182.
Employments in the spiritual world, 207.
End of this Work, 295.
End, the, and the cause, in what is to be
effected and in effects, act in unity because
they act together, 887. 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, oon-
trives, and conjoins, 400. All operations in
the universe have a progression from ends,
through causes into effects, 400. Ends ad
vance in a series, one after the other, and
in their progress the last end becomes first,
887. Ends make progression in nature
through rimes without time, but they can
not come forth and manifest themselves,
until the effect or nse exists and recomes a
subject, 401. The end of marriage is the
procroation of children, 264. All in heaven
are influenced by an end of good, and all
in hell by an end of evil, 458, 627.

INDEX.

England, 880
English, 108, .07, 821,
Enunciations, the. — T-ie name of the
prophetio books of the Word that was
fiven to the inhabitants of Asia, before the
sraelitish Word, 77.
Epicurus, 182.
Equilibrium, there is an, between the
sphere of conj „gial love, and between the
sphere of its opposite, and man is kept in
this equilibrium, 437. This equilibrium is
a spiritual equilibrium, 487, Spiritua. equi
librium is that which exists between good
and evil, or between heaven and hell, 444.
This equilibrium produces a free prinoiple,
444. See Freedomi
Erudite, the pretended, in the spiritual
world, 282.
Erudition appertains to rational wisdom,
168. Erudition is one of the principles con
stituent of rational wisdom, 168.
Esse and Exbtere. — The esse of the sub
stance of God is Divine good, and the ex-
istere 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 essen
tials 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,
168. Eunuohs. — Of those who are born
eunuchs, or of eunuohs so made, 151.
Who are understood by the eunuchs who
make themselves eunuohs for the kingdom
of heaven's sake, Matt. xix. 12, 156.
Evil is not from creation ; nothing but
good exists from creation, 444. Man him
self is the origin of evil, not that that ori
gin was implanted in him by creation, but
that he, by turning from God to himself,
implanted it in himself, 444. Love without
wisdom is lov3 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 re
moves 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 dis
tinguished into genera, species, and differ
ences, 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, 889.
Externals derive from their internals
their good or evil, 478. Of the external
derived from the internal, and of the ex
ternal separate from the internal, 148. How
man after death puts off externals, and puts
on internals, 48*.
445

Eye, the, does not soe and discern vari
ous 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, 816.
Eyes, when the, of the spirit are opened,
angels appear in their proper form, whioh
is the human, 80.
Fables. — Things which are called fables
at this day, were correspondences agree
able to the primeval methodof speaking,182.
Face, the, depends on the mind (anvmus),
and is its type, 524. The countenance is
a type of the love, 85. The variety ot
countenances is infinite, 85. There are not
two human faces which are exaotly alike,
186. The faces of no two persons are ab
solutely alike, nor can there be two faces
alike to eternity, 524.
Faculty. — Man is born faoulty and in
clination ; faoulty to know, and inclination
to love, 134. The faculty of understand
ing 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, 280. The faculty of be
coming 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 Mils.
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 acknowl
edge, each other, 406. In what manner
spiritual and natural fathers act, 406. By
father and mother, whom man is to ieave.
Matt. xix. 4, 5, in a spiritual sense, is meant
his proprium (self-hood) of will, and pro-
primm of understanding, 194. See Pro-
primm. Favor, causes of, between marriu.1 part
ners, 278, 287, 290.
Fear. — In love truly conjugial there is a
fear of loss, 818. This fear resides in the
very inmost principles of the mind, 818.
Feasts.— There are in heaven, as in the
world, both feasts and repasts, 6.
Female. — See Male and Female. The
female principle is derived from the male,
or, the woman was taken out of the man,
82. The female principle cannot be changed
into the male principle, nor the male into
the female, 82. The difference between the
essential feminine and masculine principle,
82, 168. The good of truth, or truth from

CONJUGIAL LOVE.

|t< I, J .he female principle, 61, 88, 90.
TV « female principle consists in perceiving
from love, 168, 220.
Fevers, malignant and pestilential, 258,
470. Fire in heaven represents good, 826.
Fire in the spiritual sense signifies love,
880. The fire of the angelic sun is divine
'ove, 34. The fire of the altar and of the
candlestick in the tabernacle among the
Israelites, represented divine love, 880.
The fire of the natural sun has existed from
no other source than from the fh-e of the
spiritual sun, which is divine love, 880.
The fires of the west signify the delusive
loves of evil, 77.
Fish. — In the spiritual world fishes are
representative forms, 76. Every fish cor
responds 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, 859. Flame in the spiritual
world does not burn like flame in the nat-
• nral world, 359. Celestial flame in no case
bursts out against another, but only de
fends itself, and defends itself against an
evil person, as when he rushes into the
fire and is burnt, 865.
Flesh, the, is contrary to the spirit, that
is, contrary to the spiritual things of the
church, 497. Combat between the flesh
end the spirit, 488. Tho flesh is ignorant
of the delights of the spirit, 481. The flesh
is not sensible of those things which hap
pen 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, 821. By " all
flesh," in the Word, is signified every man,
Flow from, to. — All that which flows
from a subject, and encompasses and en
virons it, is named a sphere, 886.
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,
whioh 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 sou?, 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 whioh the cloaks and tunics of mar
ried partners are embroidered, 187.
Flowery Fields. — In heaven there are
flowery fields whioh are the appearances
under which the chaste pleasures of con
jugial love are presented to the sight, 480.
Food, heavenly, in its essence is nothing
but love, wisdom, and use, united together;
that is, use effected by wisdom, and de
rived 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
446

in a form, 186. There is no substance
without a form, 66. Every form consists
of various things, and is such as is the har
monic co-ordination thereof and arrange
ment 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 aud 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,
861. Men from creation are forms of sci
ence, intelligence, and wisdom; and women
are forms of the love of tho.ie principles as
existing with men, 187. Form of the mai-
riage of good and truth, 100. Two married
partners are that form in their inmost prin
ciples, and thence in what is derived from
those principles, in proportion as the in
teriors 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, 223. The most
perfect and most noble human form results
from the conjunction of two forms by mar
riage, 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 im
planted from creation in all living things,
361. See Substance.
Formation. — As to formation, the mas
culine soul, as being intellectual, is thuB
truth, 220. Formation of the woman into
a wife according to the description in the
Book of Creation, 198-198.
Fountain, a, signifies the truth of wisdom,
298. Fountain of Parnassus, 182. See
Water. Fowls. — Wonderful things conspicuous
respecting fowls, 417.
France, 380, 381.
Freedom originates in the spiritual equi
librium 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 rea
son, 208, 488. Without freedom and rea
son man would not be a man, but a beast,
488. French, the, 108, 110, 826.
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 exter
nal affections, a separation ensues, and they
no longer see or know each other, 278.
Friendship is one of the moral virtues
which have respeot to life, and enter into
it, 164. Friendship increases with those
who are principled in love truly oonjugial,
814. Inmost friendship is in love truly

INDEX.

eonjugial, and is derived from it, 180. In
most friendship is seated in the breast, 180.
Friendship from conjugial love differs great
ly from the friendship of every other love,
214. Apparent friendship between mar
ried partners is a consequence of the con
jugial covenant being ratified for the term
of life, 278. There are various species of
apparent friendship between married part
ners, one of whom is brought under the
yoke, and therefore subject to the other,
291. Difference between conjugial friend
ship and servile friendship in marriages,
248. Under what circumstances there may
exist between married partners, when old,
a friendship resembling that of conjugial
love, 290.
Frozen Substances, 510.
Fructification, all, is originally derived
from the influx of love, wisdom, and use
from the Lord ; from an immediate influx
into the souls of men ; from a mediate in
flux into the souls of animals ; and from an
influx still more mediate into the inmost
principles of vegetables, 183. Fructifica
tions are continuations of creation, 188.
Fructification in the heavens, 44, 855.
Future, the. — The Lord does not permit
any man to know the future, because in
proportion as he does so, in the same de
gree his reason and understanding, with
his prudence and wisdom, become inac
tive, are swallowed up and destroyed, 585.
Gallery, open, 208.
Gangrenes, 253.
Gardens. — In heaven the appearances
under which the chaste delights of conju
gial love are presented, are gardens and
flowery fields, 480. 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, 18.
Garland of Eoses, a, in heaven signifies
the delights of intelligence, 293.
Garlands In heaven represent the de
lights of 'conjugial love, 187, 293.
Genera. — Distinction of all things into
genera, species, and discriminations ; the
reason why, 479. There are three genera
of adulteries, simple, duplicate, and tripli
cate, 479, 484.
General of an army, 481.
Generals cannot enter into particulars,
828. 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 colled infernal genii,
614. Genital region, 183.
Gentiles. — Why there is no communi
cation between the Christian heaven, and
the heaven of the Gentiles, 852.
Geometry is one of the sciences by whioh
an entrance is made into things rational,
wbieh are the ground of rational wisdom,
163. 447

Germans, 108, 109.
Germany, 380.
Gestures. — In the spiritual worl d the in
ternal affections appear even in the ges
tures, 278.
Giants, abode of, 77.
Gland, pineal, 815.
Glorification of the Lord by the angels
of the heavens on account of hi» coming-, 8 1 .
Glorifying, by, God is meant the dis
charging 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, sunceeding 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, 878.
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, 82,582. God is love itself, and wis
dom itself, 182. 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 un
derstanding 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,
fierception, and all thought; and by goods,
ove; 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, 128. 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, be
cause it relates to light; and the good of
life constitutes conjunction, beoatse it re
lates to heat, 72. In all things in the uni
verse, 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 bo far as it is
united with truth ; and truth is not truth,
only so far as it is united with good, 87. Ke-
lations of good and truth to their objects,
and their conjunction with them, 87. The
good whioh joins itself with the truth be
longing to the man is from the Lord im
mediately, but the good of the wife, which
joins itself with the truth belonging to the
man, is from the Lord mediately througl
the wife, 100. See Marriage of Good an
Truth. Government. — In hjaven there are gov>
ernments and forms of government, 7.

CONJUGIAL LOVE.

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,
bat which nevertheless is capable of receiv
ing all seeds, and of bringing them forth
an'd fructifying them, 184.
Groves, 76, 132, 188, 816.
Guilt, Meatus, is principal!^ predicated
of the will, 498.
Gymnasia in the spiritual world, 151*,
207, 815, 880.
Gymnasia, Olympio, 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, 158*.
Hand. — In heaven the right hand is the
good of man's ability, and the left the
truth thereof, 816. If, in the Word, men
tion is made of a thing's being inscribed
on the hands, it is because the hands are
the ultimates of man, wherein the deliber
ations and conclusions of his mind termi
nate, and there constitute what is simulta
neous, 814. The angels can see in a man's
hand all the thoughts and intentions of his
mind, 814. Whatever a man examines in
tellectually, appears to the angels as if in
scribed on his hands, 261.
Happiness, concerning eternal, 2 and fol
lowing. Happiness ought to be within ex
ternal 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 an
gel from the use he performs in his function,
6. From the reception of the love of uses,
springs heavenly happiness, which is the
life ot 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 sensa
tions of the body alone, is not eternal, but
soon passes away, and in some cases be
comes unhappiness, 16. Eternal happi
ness 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, 218.
Healing of the sick by the touch, 896.
Hearing, natural, is grounded in spirit
ual hearing, which is attention of the un
derstanding, and at the same time accom
modation of the will, 220. The love of
hearing grounded in the love of hearken
ing to and obeying has the sense of hear
ing, and the gratifications proper to it are
the various kinds of harmony, 210. The
peroeotion of a thing imbibed by hearing
'448

only flows in indeed, but does not remain
unless the hearer also thinks of it from
himself, and asks questions concerning it
188. Heart, the, signifies hjve, 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, 285. Heat is felt, and not
seen, 123. When the heat of conjugial
love remove* and rejects the heat of adul
terous love, conjugitfl love begins to ao-
quire a pleasant warmth, 147. The quali
ty of the heat of conjugial love with polyg
amists, 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, whioh
is wisdom, 145. Heavenly light acts in
unity with wisdom, and heavenly heat with
love, 145. Those things which have rela
tion to light are seen, and those whioh
have relation to heat are felt, 168. The
delight of spiritual heat with spiritual light
is perceivable in human forms, in whioh
this heat is conjugial love, and this light
is wisdom, 189.
Heaven. — The angelio 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
all 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 heav
en of infants, its situation, 410. Heaven
of innocence, 444. Heaven of Mahometans,
842-344. Helicon, 151*, 182.
Heliconides, sports of the, in the spirit
ual world, 207. These sports were spirit
ual exercises and trials of skill, 207.
Hell. — The universal hell is arranged in
order according to the affections of the love
of evil, 86. 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 deceitfnl, 514.
Heraclitus, 182.
Hereditary evil is not from Adam, but
from a man's parents, 525. Whence it
springs, 245.
Heterogeneites in the spiritual world
are not only felt, but also appear in the
face, the discourse, and the gesture, 278.
Heterogeneous or Discordant, what is,
causes disjunction and absence in the spir-
itua. world, 171.
Hieroglyphics, the, of the Egyptians
derive their origin from the science of cor
respondences and representations, 76,

INDEX.

History is one of the sciences by which
m entrance is made into things rational,
fhich are the ground of rational wisdom,
168. Hogs. — In hell, the forms of beasts under
which the lascivious delights of adulter
ous love are presented to the view are hogs,
&c, 480. Companions of Ulysses changed
into hogs, 521.
Holland, 380.
Hollanders or Dutchmen, 108, 105.
Homogeneites, in the spiritual world,
are not only felt, but also appear in the
'ace, language, and gesture, 273.
Homogeneous or Concordant, what is,
jauses conjunction and presence, 171.
Honors. — In heaven the angels feel that
the honors of the dignities are out of them
selves, and are as the garments with which
they are clothed, 266.
Hoof, by the, of the horse Pegasus is
understood experiences whereby comes
natural intelligence,182.
Horse, 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 Prinod?le, the, consists in desir
ing to grow wise, and in leving whatever
appertains to wisdom, 52.
- Hunch-backed. — When the love of the
world eonstitutes 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
.ove, and perceptible of wisdom, makes a
youth into a husband, 321. See Wife.
Hypocrite. — Every man who is not in
teriorly led by the Lord is a hypocrite, and
thereby an apparent man, and yet not a
man, 267.
Idea, every, of man's, however sublima
ted, is substantial — that is, affixed to sub
stances, 66. To every idea of natural
thought there adheres something derived
from space and time, which is not the case
with any spiritual idea, 828. Spiritual
ideas, compared with natural, are ideas of
ideas, 826. There is not any idea of nat
ural thought adequate to any idea of spirit
ual thought, 826. Spiritual ideas are su
pernatural, inexpressible, ineffable, and in
comprehensible to the natural man, 826.
One natural idea contains innumerable
spiritual ideas, and one spiritual idea con
tains innumerable celestial ideas, 829.
Identity. — No absolute identity of two
things exist, still less of several, 186.
449

Idolaters, ai.iieut, in the spiritual
world, 78.
Idolatry. — Its origin, 73, 842.
Ijim, the, in hell represent the images of
the phantasies of the infernals, 264. See
Phantasy. Illustrate, to, 42, 48*, 180, 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 il
lustration 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. £>., 256.
Image. — What are the image and likeness
of God into which man was created, 182,
134. Image of the husband in the wife,
173. Imagination, 4, 7. See Phantasy
Immodesty, 252, 472. All in hell are in
the immodesty of adulterous love, 429.
Immortality. — Man may no longer be iu
doubt through ignorance respecting his im
mortality, after the discoveries which it
has pleased the Lord to make, 582.
Implant, to. — That which is implanted
in souls by creation, and respects propaga
tion, 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 sub
stance, which is not a subject of extension,
but of impletion, 220.
Imposition of Hands. — Whence it has
originated, 896.
Impure. — To the impure every thing is
impure, 140.
Impurity, the, of hell is from adulterous
love, 480, 495. In like manner the impuri
ty in the church, 481, 495. There are in
numerable 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 worid, 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 be
fore 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. 523-581.
Imputation of adulteries after death, how
effected, 485, 489, 498; these imputations
take place after death, not according to cir
cumstances, which are external of the deed,
but according to internal circumstances of
the mind, 580. 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, 624, 580, 531. Evil or
good is imputed to every one after death,
according to the quality of his will and of
his understanding, 527. Who it is to

CONJUGIAL LOVE.

whom sin is not imputed, and who to whom
it is imputed, 529, 527.
Inactivity or Sloth occasions a univer
sal languor, dulness, stupor, and drowsiness
of the mind, and thence of the body, 207.
In consequence of sloth the mind grows
stupid and the body torpid, and the whole
man becomes insensible to every vital love,
especially to conjugial love, 249.
Inclination. — In the truth of good, and
in the good of truth, there is implanted
from creation an inclination to join them
selves together into one, 88, 100; the rea
son why, 89. The conjunctive inclination,
which is conjugial love, is in the same de
gree with the conjunction of good and truth,
which is the church, 63. Every one de
rives 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. Inclina
tions of married partners towardB 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 dis
junction of minds, 236, 256.
Industry is one of the moral virtues
whioh have respect to life, and enter into
it, 164.
iNEQUALrrT of external rank and condi
tion is one of the external causes of cold,
250. There are many inequalities of rank
and condition which put an end to the conju
gial love commenced before marriage, 250.
Infancy is the appearance of innocence,
75. Influx. — What is meant by infiux, 818.
There is an immediate influx from the
Lord into the souls of men, a mediate in
flux into the souls of animals, and an influx
still more mediate into the inmost princi
ples of vegetables, 188. Every subject re
ceives influx according to its form, 86.
The subject does not perceive the influx,
892. The influx is alike into all ; but the
reception, which is according to the form,
causes every speoies to continue a particu
lar species, 86. The influx of love and wis
dom from the Lord is the essential activity
from which comes all delight, 461. Influx
of conjugial love, 188, 208, 855.
Inherent, 28, 217, 410, 422.
Obs. — That is oalled inherent which pro
ceeds from a common influXj A. F.,
955. Common influx is a continual ef
fort proceeding from the Lord through
all heaven, into each of the things
whioh pertain to the life of man. See
A. £., 6214. What is inherent ia as a
graft. 450

Inherent, to bo, 82, 51, 98, 221, 422,
426. Inmost principles of the mind, and in
most principles of the body, 68. The high
est things of successive order become the
inmost of simultaneous order, 814. The
inmost principle of man is his soul, 188.
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, 895. The sphere of inno
cence flows into infants, and through them
into parents, and affects them, 895, 896.
What is the innocence of infants which
flows into parents, 895. The innocence of
infancy is the cause of the love called storge,
395. innocence corresponds to infancy,
and also to nakedness, 413. The inno
cence of childhood is external innocence,
and the innocence of wisdom internal in
nocence, 418. 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 wis
dom, the innocence of infancy is adjoined
to them, which in the mean time had served
them as a plane, 418. Innocence is in con
jugial love, and pertains to the soul, 180.
Innocence is one of the spiritual virtues
which flow from love to God and love to
wards the neighbor, 164.
Insanity, 212. — Insanity, a vitiated state
of the mind, is a legitimate cause of sepa
ration, 252, 470.
Inscribed on the Hands. — Why this
form of expression is used in the Word,
814. 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 princi
ple is the inmost principle of the woman,
195. Intelligence is a principle of reason,
180. There is no end to intelligence, 185.
Every one is in intelligence, not by birth,
but exteriorly by education, 267. The in
telligence 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 licentious
ness, 218. Circles around the head repre
sent intelligence, 269.
Intemperance, 252, 472.
Intention. — That which flows forth from
the form of a man's life, thus from the un
derstanding and its thought, is called in
tention ; 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 prin
cipally oalled purpose, 498. The intention
which pertains to the will is principally re
garded Dy the Lord, 71, 146. Intention is
as an act before determination ; hence it ii
that, by a wise man and also by the Lord,
intention is accepted as an set, 400, 452.

INDEX.

intentiot is the soul of all actions, and
pauses blamableness and unblamableness
in the world, and after death imputation,
452. Intercourse. — In heaven there are fre
quent occasions of cheerful intercourse and
conversation, whereby the internal minds
(mentes) of the angels are exhilarated, their
external minds (anvmi) entertained, their
bosoms delighted, and their bodies refresh
ed, 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, 88. The opening of the in
teriors 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 per
mitted 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, 857-879. The
zeal of conjugial love is called jealousy,
867. 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, 868. There is a spirit
ual jealousy with monogamists, and natu
ral with polygamists, 869, 870. 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,
872. Jealousy with married partners who
do not love each other is grounded in sev
eral causes, proceeding in some instances
from various mental sickness, 873, 875.
Jealousy with men resides in the under
standing, 372. In some instances there is
not any jealousy, and this also from vari
ous causes, 876. There is a jealousy also
in regard to concubines, but not such as in
regard to wives, 877. Jealousy likewise
exists among beasts and birds, 878. The
jealousy prevalent with men and husbands
is different from what is prevalent with
women and wives, 879.
Jehovah. — The Lord is Jehovah from
eternity, 29. Why Jehovah is said to be
jealous, 366.
Jerusalem, the Mew, signifies the new
ohuroh of the Lord, 48, 584.
Jesuit, 499.
Jesus Christ. — The divine trinity is in
451

%. esus Christ, in whom dwells all the ful
ness 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, 582.
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. Heav
enly joy consists in the deKght of doing
something that is useful to ourselves and
others, whioh delight derives its essence
from love, and its existence from wisdom,
5. The delight of being useful, origina
ting in love and operating by wisdom, is the
very soul and life of all heavenly joys, 5.
Judge, a, gives sentence according to ac
tions 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, 281.
Judge, to. — It is permitted to every one
to judge of the moral and civil life of an
other 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 spir
itual 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 con
versation, but of his life in union there
with, 499. After death every one is judged
according to the intentions of the will, and
thence of the understanding ; and accord
ing to the confirmations of the understand
ing, and thence of the will, 485.
Judgment. — Difference between corpo
real judgment, and judgment of the mind,
57. By corporeal j udgment is meant the
judgment of the mind according to the ex
ternal senses, which judgment is gross and
dull, 57. See Justice and Judgment.
Judicial Proceedings. — In heaven there
are judicial proceedings, 207, 231.
Jurisprudence is one of the sciences by
which, as by doors, an entrance iB made
into things rational, which are the ground
of rational wisdom, 164.
Justice, Divine.— It is contrary to Di
vine justice to condemn those who ac
knowledge a God and from a principle of
religion practise the laws of justice, whioh
consist in shunning evils because they are
contrary to God, and doing what is good
because it is agreeable to God, 851.
Justice and Judgment. — Justice has re
lation to moral wisdom, and judgment ts
rational wisdom, 164. The spiritual man
in all he does acts from justice and judg
ment, 280.
Kids. — In heaven, the forms of animals
under which the chaste delights of eonju-

CONJUGIAL LOVE.

gial love are presented to view are kids
Ac. , 480.
Kingdom, the, of Christ, which is heav
en, 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 repre
sentative forms of the state of innocence
and peace of the inhabitants, 75. The
forms of animals under whioh the chaste
delights of conjugial love are there pre
sented to the view, are Iambs, &c.,430. The
Lord from innocence is called a Iamb, 894.
Lamps signify truth, 44.
Language.— All in the spiritual world
have the spiritual language, which has in
it nothing common to any natural lan
guage, 826. Every man comes of himself
into the use of that language after his de
cease, 826. Every spirit and angel, when
conversing with a man, speaks his proper
language, 826. The sound of spiritual lan
guage differs so far from the sound of natu
ral 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 ex
tremes 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 las
civious mind acts lasciviously, and the
chaste mind chastely; and the latter ar
ranges the body, whereas the former is
arranged by the body, 191.
Lasciviousness, in its spiritual origin, is
insanity, 212. In the lowest region of the
mind, which is called the natural, reside
all the concupiscences of lasciviousness,
but in the superior region, which is called
the spiritual, there are not any concupis
cences, 305. All in hell are in lascivious
ness, 429. A sphere of lasciviousness is
sues 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 him
self of the proprium of the will and of the
understanding, 194.
Left, the, signifies truth, 816.
Leopards in the spiritual world represent
the falsities and depraved inclinations of
the inhabitants to those things which per
tain to idolatrous worship, 79. Those who
only read the Word, and imbibe thence
nothing of doctrine, but confirm false prin
ciples, appear like leopards, 78.
Leprosy, 258, 470.
Liberality is one of those virtues which
have respect to life, and enter into it, 164.
452

Liberty. — See Rationality and lib
ertu. Libraries in the spiritual world, 207.
Life. — The life of man essentially is his
will, and formally is his understanding, 498.
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 heav
en there is perpetual light, and on no oc
casion 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 ra
tional 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. — Tn the spiritual world, the
vibration of light, like lightning, is a cor
respondence 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 »re not two hum^n faceb exactly
alike, 186.
Likeness ot 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, 182,
184. Similitudes and dissimilitudes be
tween married partners in general originate
from connate inclinations, varied by educa
tion, 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 dif
fer more or less from each other, 228. Va
rious similitudes can be conjoined, but not
with dissimilitudes, 228. The Lord pro
vides similitudes for those who desire love
truly conjugial ; and if they are not given
in the earths, he provides them in the heav
ens, 229. In the spiritual world, simili
tudes are joined, and dissimilitudes sepa
rated, 278.
Lipothamia, 258, 470.
Ltve, tOj for others is to perform uses, 18.
Loins, the, with men correspond to con
jugial love, 510.
Look. to. — The Lord looks at every man
in the fore front of his head, and this as
pect passes into the hinder part of his head,
444. In heaven it is impossible to look at
the wife of another from an unchaste prin
ciple, 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 oon-

INDEX.

servator of the universe, there oontinually
proceed love, wisdom, and use, and these
three as one, 400.
Ola. — 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 dwell-
eth the Trinity of Father, Son, and
Holy Spirit.
Lor.— Such as a man's life has been in
the world, such is his lot after death, 46.
Lot of those who have abandoned them
selves to various lusts, 505, 510, 512, 514.
Happy lot of those who wished for domin
ion from the love of uses, 266.
Love, to. — Whether it be possible for a
woman to love her husband, who con
stantly loves her own beauty, 330. W hether
a man v>(j; loves himself from his intelli
gence can love a wife, 831.
Love is the esse or essence of a man's
life, 36, 46, 358. It is the man himself, 36.
It is the hiat of the life of man, or his vital
heat, 84, 859. 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 de
lights, 858. Love, without its delights, is
not any thing, 427. Love is spiritual
heat, 235. Love is spiritual heat origi
nating in the fire of the angelic sun,
which is pure love, 858. 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,
860. Love cannot do otherwise than love,
and unite itself, in order that it may be
loved in return, 160. It is such, that it de
sires to communicate with another whom
it loves from the heart, yea, to confer joys
upon him, and thenee 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 there
of, 84. 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 per
fect 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 be
come one life, 215, 87. It is the conjunc
tion of love and wisdom, 65. The very
origin of this love resides in the inmost
principles appertaining to man, that is, in
his soul, 288, 466. This origin springs from
the marriage of good and truth, 60, 88-102,
108, 143. This love is celestial, spiritual,
ana ndly, because derived from a celestial,
spiritual, and holy origin, 61. The love of
the sex with man is not the origin of con-
453

jugia. love, but is its first rudiment, 98,
Conjugial love in its origin is the sport o\
wiBdom and love, 75. It is called celestial,
as appertaining to the angels of the highest
heaven, and spiritual, as appertaining to
the »ngels beneath that heaven, 64. Every
angel has conjugial love with its virtue,
ability, and delights, according to his ap
plication to the genuine use in which he
w, 207. Into conjugial love are collated all
joys and delights from first to last, 68.
Whence arise the delights ot conjugial
love, which are innumerable and ineffable,
183. This love belongs to the internal or
spiritual man, aud 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 in
teriorly, that is, in the interior will and
thought, 48. The purity of heaven is from
conjugial love, 480. The delights of oon-
jugial 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 cor
responds to the marriage of the Lord with
the church, 62, 143. Conjugial love is ac
cording to the state of the church, because
it is according to the state of wisdom with
man, 130. The states of this love are, in
nocence, peace, tranquillity, inmost friend
ship, 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. Con
jugial 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 con
jugial love with the love of infants, 885-
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 souis, a conjunction of minds,
and an endeavor towards conjunction in
the bosoms, and thenee in the body, 179.
It was the love of loves with the aucients
who lived in the golden, silver, and copper
ages, 78. Considered in its origin and cor
respondence, 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, 180. This love with its de-
! lights is solely from the Lord, and is given
i to those who live according to his precepts,
I 584. Love truly conjugial may exist with

CONJUGIAL LOVE.

one of the mairied partners, and net at the
some time with tho other, 226. How love
truly conjugial is distinguished from spu
rious, false, and cold conjugial love, 224.
Difference between love truly conjugial and
vulgar love, which is also called conjugial,
ana 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 tho love
of the body; besides these, there are also va
rious enticing allurements, sash as beauty
end an external polish of manners, some
times even an nnchasteness of ;haracter, 49.
Love of Children, the, with the moCher
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 dif
ferent 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 con
jugial love with the love of infantB, 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
«ove of dominion grounded in the love of
ielf, 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 touohed, there en
sues 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, 845.
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 oth
ers, 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, 88. The love of the sex
with man is not the origin of oonjugial
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 Bex is the universal of all loves, be
ing implanted from oreation in the heart
of man, and is for the sake of the propaga
tion 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 exter
nal oi natural man, and hence is common to
454

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, af
terwards it becomes natural, like the same
love with other animals ; but afterwards it
may become natural-rational, and from nat
ural-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 rei  tins with man after death,
87. It remains suoh 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, 805. So far as we do uses from
the love thereof, bo far that love increases,
266. The love of doing ubos is also neigh
borly love, 269.
Love of the World, the, is also the love
of possessing wealth, 269. The love of the
world, or the love of possessing wealth, is a
material love, 269.
Love, the ruling, is the head of all the
rest, 46. The reason why this love remains
with man to eternity, 46.
Loves. — There are three universal loves
which form the constituents of every man
by creation, neighborly love, the love of the
world, and the love of self, 269. A man ia
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 nat
ural loves flow from spiritual loves, and
spiritual from celestial; then the natural
loves live from the spiritual, and the spir
itual from the celestial ; and all in this or
der live from the Lord, in whom they origi
nate, 67. Apparent loves between mar
ried 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 sci
ence, 96. See Beasts.
Love, adulterous. — Concerning the op-
fioaition of adulterous love to conjugial
ove, 428-448. By adulterous love oppo
site to conjugial love, is meant the love of
adultery, so long as it is such as not to be
reputed as Bin, nor as evil and dishonora
ble, contrary to reason, but as allowable
with reason, 423. The quality of adulter
ous 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 fake, 427.
Of the imputation of adulterous love, 528-
581.
I Love and Wisdom constitute the mar-
| riage of the Lord and the church, 21. The
i Lord is love, and the church is wisdom,

INDEX.

21. Love and wisdom are the same thing
as good and truth, 84. Love oonsists of
goods, and wisdom of truths, 84.
Lowest, the, things of successive order
become the outermost of simultaneous or
der, 814.
Luoifeb, 269.
Lungs, the, signify wisdom, 76. 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, 483. Concerning various
lusts, 444*-460, 448 ; 501-505, 460, 506-510,
511, 512, 513, 514.
Luxury, 252.
Lymphs of the brain, 815.
Madness is a vitiated state of the mind,
and a legitimate cause of separation, 252.
Mahomet, 342, 844.
Mahometan Religion, 341 . How it origi
nated, 342. It was raised up of the Lord's
divine providence, to the end that it might
destroy the idolatries of many nations,
842. Mahometans. — Why it is permitted the
Mahometans to marry a plurality of wiveB,
841. The Mahometan heaven is out of the
Christian heaven, and is divided into two
heavens, the one inferior and the other su
perior, 842.
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 par
takes more of the will principle, or is born
into the love of conjoining herself with the
iffection in the male, 33. Therefore, the
male and female differ as to the face, tone
of the voice, and form, 88, 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,
eack being a spiritual man, 82, 100 ; nei
ther is there any thing wanting, 61.
Male Principle, the, consists in per
ceiving 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 prinoiple essentially con
sists, 82. See Female Principle.
Man is born in a state of greater igno
rance than the beasts, 152*. Without in
struction he is neither a man nor a beast,
but he is a form which is capable of receiv
ing in itself that which constitutes a man,
455

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, 182. A man is a man,
and is distinguished from the beasts by
this circumstance, that his mind is distin
guished into three regions, as many as the
heavens are distinguished into, and that he
is capable of being elevated out of the low
est region into the next above it, and also
from this into the highest, and thus of be
coming an angel of heaven, even of the
third, 495. There are three things of whioh
every man consists, the soul, the mind, and
the body ; his inmost prinoiple is the soul,
his middle is the mind, and his ultimate is
the body, 101. As the soul is man's in
most principle, it is from its origin celes
tial ; 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. Tho supreme prin
ciples in man are turned upwards to God,
the middle principles outwardB to the
world, and the lowest principles down
wards to self, 269. In man are all the af
fections of love, and thence all the percep
tions of wisdom, compounded in the most
perfect order, so as to make together what
is unanimous, and thereby a one, 861.
Man, as to the affections and thoughts of
his mind, is in the midst of ange'ls 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, 82. 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 suoh conjunctions
they are two, and each is a divided or half
man, 87. Man was born to be wisdom,
and the woman to be the love of the man's
wisdom, 75. Man is sueh as his love is,
and not such as his understanding is, 269.
The natural man, separate from the spirit
ual, 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 sensi
ble of, and perceives spiritual delight,
whioh is a thousand times superior to nat
ural delight, 29. Man lives a man aftei
death, 28. Man after death is not a natu
ral man, but a spiritual or substantial man,
81. A spiritual or substantial man sees a
spiritual or substantial man, as a natural
or material man sees a natural or material
man, 81. Man after death puts off every
thing which does not agree with his love,
yea, he successively puts on the counte
nance, the tone of voice, the speech, the ges
tures, and the manners of the love proper to
his life, 86 ; instead of a material body he en
joys a substantial one, wherein natural de
light grounded in spiritual is mode sensible

CONJUGIAL LOVE.

In its eminence, 475. Men left in the forests
when they were about two or three years
old, 151*, 152*. Difference between men
»nd beasts, 183, 184, 498.
Marriage- Apartment of the will and un
derstanding, 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 es
sential of marriage, and all succeeding cere
monies are its formalities, 21. The cove
nant of marriage is for life, 276. Marriages
In themselves are spiritual, and thence hoiy,
58. Marriages are the seminaries of the hu
man 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, 317-825. There are in
the world infernal marriages between mar
ried 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, 116-181.
Marriage, the, of God and truth, 83, 115.
The reason why it has been heretofore un
known, 83. How it takes place with man,
122, 128. 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 arc prin
cipled 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 prin
oiple is from within, 165. The wife is con
joined to her husband by the sphere of her
life flowing forth from the love of him, 171-
178. 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 perforin them
aright, 174, 175. Marriage induces other
456

forms in the souls and minds of mairieo
partners, 192. The woman is actually
formed into a wife according to the descrip
tion 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 asso
ciate, &c, 49. If they can live together,
they remain married partners, but if they
cannot, they separate themselves, 49, 51, 52.
Marrow, spinal, 815. — The marrows rep
resent the interiors of the mind and o.
the body, 812.
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 begin
nings of materials, 828. Natural things,
which ane material, cannot enter into spir
itual things, which are substantial, 328.
Material things originate in substantial, 207.
Material things derive their origin from
things substantial, 207.
Mechanics is ODe 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 Love
with man, is the Word, 128.
Medullary substance of the brain, 815.
Meteor in the spiritual world, 815.
Mind, the, is intermediate between the
soul and the body, 178; although it ap
pears 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 atmo
spheres, 188, 270; the supreme region of
the mind is called celestial, the middle re
gion spiritual, and the lowest region natA
ural, 270, 805. 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 6nrae open, 203.
With men there is an elevation of the mind
into sunerior light, and with women there
is an elevation of the mind into superior
heat, 188. The mind of every man, ac
cording to his will and consequent under
standing, actually dwells in one society cf
the spiritual world, and intends and thinks
in like manner with those who compose the
society, 630. The lower principles of the
mind are unchaste, but its higher prin
ciples chaste, 802. Every man has an in
ternal and an external mind, with the
wicked the internal mind is insane, and

INDEX.

the exten.al is wise ; but with ftie good the
internal mind is wise, and from this also
the external, 477. With the ancients, the
soience of correspondences conjoined the
sensual things of the body with the per
ceptions of the mind, and procured intel
ligence, 76.
Obs. — The mind is composed of two fac
ulties which make man to be man,
namely, the will and the understand
ing. The mind composed of the spir
itual will and of the spiritual under
standing, is the internal man; it incloses
the inmost man or soul (anima), and it
is inclosed by the natural mind or ex
ternal man, composed of the natural
wfjl and understanding. This natural
mind, together with a sort of mind
still more exterior, called the animus,
which is formed by the external affec
tions 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 Bpirit 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 iB 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, 430.
Mistress, 459.
Modesty is one of those virtues which
nave respect to life, and enter into it, 164.
Monasteries. — Wbat becomes in the
other life of those who have been Bhut up
•n monasteries, 54, 155. Virgins devoted to
the monastic life, 513.
Monogamists. — All in heaven live mar
ried 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 aud truth, 70.
Monogamy. — Why monogamy exists with
Christian nations, 387-389.
Moth. — Wonderful things respecting it,
829. Mother. — The church in the world is
called mother, 118, 119.
Morality, genuine, is the wisdom of life,
883. Spiritual morality is the result of a
life from the Lord according to the truths
of the Word, 298.
Multiplioablb. — Every thing is multi-
plicable in infinitum, 185.
Munificence is one of those virtues which
have respeot to life, and enter into it, 164.
Muses, nine, or virgins represent knowl
edges and sciences of every kind, 182.
Nakedness signifies innocence, 418.
Natural, the, derives its origin from the
spiritual, 820. Difference between the nat
ural and spiritual, 826-829. The natural
prinoiple is distinguished into three de-
457

grees ; the so-called natural, the natural.
sensual, and the natural-corporeal, 442.
The natural man is nothing but an anode
and receptacle of concupiscences and lusts,
448. Th'ere are three degrees of the nat
ural 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 regard
ing no other use therein, and thence but
that of possession, 496.
Nature is the recipient whereby love and
wisdom produce their effects or uses, 880 ;
thus nature is derived from life, and not
life from nature, 880. All the parts of na
ture derive their subsistence and existence
from the sun, 880. Nature is in all time,
in time, and in all space, in Bpace, 328. Na
ture, with her time and space, must of ne
cessity have a beginning and a birth, 828.
Wherefore nature is from Gcd, not from
eternity, but in time, that is, together with
her time and space, 828.
Necessity for apparent love and friend
ship in marriages, for the sake of order
being preserved in houses, 271, and follow
ing, 283.
Nemesis, 504.
' Novitiates, 182. — Novitiate spirit, 461.
See Spirits.
Nuptials celebrated in heaven, 19-25
There are- nuptials in the heavens as in the
earths, but only with those in the heavens
who are in the marriage of good and truth ;
nor are any others angels, 44. By the words
of the Lord, " Those who shall be account
ed worthy to attain another age, neither
marry nor are given in marriage," no other
nuptials are meant than spiritual nuptials,
and by suiritual nuptials is meant conjunc
tion witt the Lord, 41. These spiritual
nuptials take place in the earths, but not
after departure thence, thus not in the heav
ens, 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, 813.
Occd?ut, 267, 444.
Oohim, 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, 480.
Offensive appearances, odors, and forms,
under which unchaste delights are pre
sented to the view in hell, 480.
Offices and employments in the spiritual
world, 207.
Offsprings, the, derived from the Lord
as a husband and father, and from the

CONJUGIAL LOVE.

churon as a wife and mother, are all spir
itual, 120. The spiritual offsprings which
are born from the Lord's marriage with the
ohuroh are truths and goods, 121. Fvom
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.
On, 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, 187.
Olive-trees in the spiritual world repre
sent conjugial love in the highestregion,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 an
gels, 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, 8.
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 de
stroys the other even to the last spark of its
life, 255. Marriages and adulteries are di
ametrically opposite to each other, 255.
Opposition of adulterous love and conju
gial love, 428-443.
Opulence hi heaven is the feculty of
growing wise, according to which faculty
wealth is given in abundance, 250.
Orchestra, 815.
Order, all, proceeds from first principles
to last, and the lost becomes the first of
some following order, 311. All things of a
middle order are the last of a prior order,
811. There is successive order and simul
taneous order ; the latter is from the for
mer and according to it, 814. In succes
sive order, one thing follows after another
from what is highest to what is lowest, 814.
In simultaneous order, one thing is next to
another from what is inmost to what is out
ermost, 814. Successive order is like a col
umn with steps from the highest to the
lowest, 314. Simultaneous order is like a
work cohering from the centre to the su
perficies, 814. Successive order becomes
simultaneous in the ultimate, the highest
tilings of successive order become the in
most of simultaneous order, an! the lowest
things of successive order become the out
ermost of simultaneous order, 814. Suc
cessive order of conjugial love, 805, 811.
Organization, the, of the life of man ac-
458

cording to his love, cannot be changed aftei
death, 524. A change of organization can
not possibly be effected, except in the ma
terial 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 organB, 310. In these or
gans are terminated the forms of the mind
with those who are principled in conjugial
love, 810.
Origin of evil, 444. Origin of conjugia.
love, 60, 61, 88, 108-114, 188, 288. Origin
of the Mahometan religion, 842. Origin of
the beauty of the female sex; 381-884.
Outermost, the, lowest things of succes
sive order become the outermost of simul
taneous order, 814.
Obs. — The outermost is predicated of
what is most exterior, in opposition to
the inmost, or that which is most in
terior,.
Owls in the spiritual world are corre
spondences and consequent appearances of
the thoughts of confirmators, 238.
Pagans, the, who acknowledge a God
and live according to the civil laws of jus
tice, are saved, 851.
Palace representative of conjugial love,
270. Small palace inhabited by two no
vitiate conjugial partners, 816. Descrip
tion of the palace of a celestial sooiety, 12.
Palladidm, 151*.
Palm-Trees, in the spiritual world, rep
resent 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 tho Lord, 538. Paper
bearing this inscription, " The marriage of
Good and Truth," 115.
Paradise, spiritually understood, is in
telligence, 353. Paradise on the confines
of heaven, 8.
Paralysis, 253, 470.
Parchment in Heaven. — Eoll of parch
ment containing arcana of wisdom concern
ing conjugial love, 43. Sheet of parch
ment, on which were the rules cf the peo
ple 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 mar
ried partners, are unwilling to enter inte
iterated marriages, the reason why, 821
See Married Partners.

INDEX.

Pathology, 258.
Peace is the blessed principle of every
delight which is of good, 394. Peace, be
cause it proceeds immediately from the
Lord, is one of the two inmost principles of
heaven, 894. Peace in their homes gives
serenity to the minds of husbands, and dis
poses them to receive agreeably the kind
nesses 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 experi
ences, whereby comes natural intelligence,
182. See Horse.
Pellioaoy, 459, 460, 462.
Perception, common, is the same thing
as 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 in
ternal perception of love, and an external
perception, which sometimes hides the in
ternal, 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. Per
ception 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 phan
tasy. See Phantasy, obi.
Peregrinations of man in the societies of
the spiritual world, during his life in the
natural world, 580.
Periods whereby creation is preserved
in the state foreseen and provided for, 400,
401. Periosteums, 511.
Peter, the Apostle, represented truth
and faith, 119.
Phantasy, 267. — Those are in the phan
tasy of their respective concupiscences who
think interiorly in themselves, and too
much indulge their imagination by dis
coursing with themselves; for these sepa
rate their spirit almost from connection
with the body, ond by vision overflow the
understanding, 267. What is the fate of
those after death who have given them
selves up to their phantasy, 268, 514. Er
rors which phantasy has introduced
through ignorance of the spiritual world,
and of its sun, 422.
Obs. — Phantasy is an appearance of per
ception: 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. 0., 7680.
Phantoms. — Who those are who in the
Other life appear as phantoms, 514.
Philosophers, difference between, and
Sophi, 130. The ancient people, who ac
knowledged the wisdom of reason as wis-
4°59

dom, were called philosophers, 180. See
Sophi. Philosophical considerations concern
ing the abstract substance, form, subject,
&c, 66, 186.
Philosophy is one of those sciences by
which an entrance is made into things ra
tional, which are the grounds of rational
wisdom, 168.
Physios is one of the sciences by whioh
an entrance is made into things rational,
which are the ground of rational wisdom,
168. 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 an d wisdom, 10. Places
of instruction in the spiritual world, 261.
Places, public, in the spiritual world,
17, 79.
Planes successive, formed in man, on
whioh superior principles may rest and
Snd support, 447. The ultimate plane in
which the sphere of conjugial love and its
opposite terminate is the same, 489. The
rational plane, with man, is the medium be
tween 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, 486.
Planets. — Revelations made at the pres
ent day concerning the inhabitants of the
planets, 532. See Treatise by the Author
on The Earths ia the Universe.
Plastic force in animals and vegetables,
whence it proceeds, 238.
Plato, 151*.
Platonist. — Arcana unfolded by a Ple-
tonist, 153*.
Pleasures. — Sensations, with the pleas
ures thence derived, appertain to the body,
278. The delights of adulterous love are
the pleasures of insanity, 442, 497.
Pledges. — After a declaration of oon-
sent, pledges are to be given, 800. These
pledges are continual visible witnesses of
mutual love, hence also they are memorials
thereof, 800.
Poland, 521.
Poles, 108, 108.
Political Self-love, its nature and qual
ity, 264. It would make its votaries desir
ous of being emperors if left without re
straint, 264.
Polihcs is one of those sciences by
which an entrance is made into things ra
tional, whioh are the ground of rational
wisdom, 168,
Polygamical love is the love of the ex
ternal, or natural man, 845. In this love
there is neither chastity, purity, nor sancti
ty, 846.
Polygamist, no, so long as he remains
suoh, is capable of being made spiritual,
847. Conjugial chastity, purity, and sano-
tity cannot exist with polygamists, 846.
Polygamy, of, 882-852. Whenoe it ori
ginates, 849. Polygamy is lasciviousness,

CONJUGIAL LOVE.

845. Polygamy is not a sin with those
who live in it from a religious principle, as
did the Israelites, 848. Why polygamy
was permitted to the Israelitish nation,
840. Popes. — Dreadful fate of two popes who
had compelled emperors to resign their do
minions, 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 pri
or, as the effect from its cause, 326. That
which is posterior exists from what is pri
or, as it exists from what is prior, 380.
Between prior and posterior there is no
determinate proportion, 326.
Power, active or living, and passive or
dead, 489. Whence proceeds the propa
gative, or plastic force, in seeds of the vege
table kingdom, 238.
^Pre^cept. — He who from purpose or con
firmation acts against one precept, acts
against the rest, 528. The precepts of re
generation are five, see No. 82: among
which are these, that evils ought to be
shunned, because they are of the devil, and
from the devil ; that goods are to be done,
because they are of God, and from God ;
and that men ought to go to the Lord, in
order that He may lead them to do the lat
ter, 625.
Predicates. — A subject without predi
cates is also an entity which has no exist
ence in reason (ens nullius rationis), 66.
Predications are made by a man accord
ing to his rational light, 485. Predications
of four degrees of adulteries, 485 and fol
lowing. Difference between predications,
charges of blame, and imputations, 485.
Prelates, why the, of the church have
given the pre-eminence to faith, which is
of truth, above charity, which is of good,
126. Preparation for heaven or for hell, in
the world of spirits, has for its end that the
internal and external may agree together
and make one, and not disagree and make
two, 48*.
Presence. — The origin or cause of pres
ence in the spiritual world, 171. Man is
receptible of the Lord's presence, and of
conjunction with Him. To come to Him,
causes presence, and to live according to
His commandments, causes conjunction,
841 . His presence alone is without recep
tion, but presence and conjunction together
ore with reception, 841. The truth of faith
constitutes the Lord's presence, 72.
Preservation is perpetual creation, 86.
Whence arises perpetual preservation, 85.
Pretender. — Every man who is not in
teriorly led by the Lord is a pretender, a
sycophant, a hypocrite, and thereby an ap
parent man, and yet not a man, 267.
Priest, cruet of a society in heaven, 266.
Primary. — what is first in respect to end,
in first in the mind and its intention, be
cause it is regarded as primary, 98. Things
460

primary exist, subsist, and persist, from
things ultimate, 44!
Primeval.— In the world, at the present
day, nothing is known of the primeval
state of man, which is called a state of in
tegrity, 855. What the primeval state of
creation was, and how man is led back to
it by the Lord, 855.
Prince of a society in heaven, 14 and fol
lowing, 266.
Principle, the primary, of the church i*
the good of charity, and not the truth of
faith, 126.
Principles and Principiates, 828.
Obs. — Principiates derive their essence
from principles, T. C. B., 177. All
things of the body are principiates,
that is, are compositions of fibres,
from principles wnich are receptacle*
of love and wisdom, D. L. and W.,
369.
Probity is one of those virtues which
have respect to life, and enter into it, 164.
Problem concerning the soul, 315.
Proceed, to. — All things which proceed
from the Lord, are in an instant from first
principles in last, 389.
Procreation, sphere of the love of, 400.
Progression. — There is no progression
of good to evil, but a progression of good
to a greater and less good, and evil to a
greater and less evil, 444. A progression
from endB through causes into effects is in
scribed on every man in general, and in
every particular, 400, 401. Decreasing pro
gression of conjugial love, 78.
Prolification corresponds to the propa
gation of truth, 127. Spiritual proliflca-
tion is that of love and wisdom, 51, 52.
Origin of natural prolifications, 116. The
sphere of prolification is the same as the
universal sphere of the marriage of good
and truth, whieh proceeds from the Lord,
92. All prolification is originally derived
from the influx of love, wisdom, and use
from the Lord, from an immediate influx
into the souls of men, from a mediate in
flux into the souls of animals, and from an
influx still more mediate into the inmost
principles of vegetables, 183. Prolifica
tions are continuations of creation, 188.
The principle of prolification is derived
from the intellect alone, 90. In the princi
ple of prolification of the husband is tho
soul, and also his mind as to its interiors,
which are conjoined to the soul, 172. Its
Btate with husbands, if married pairs were
in the marriage of good and truth, 116.
Promulgation, cause of the, of the deca
logue by Jehovah God upon Mount Sinai,
851. Propagate, to. — Love and wisdom, with
use, not only constitute man (homo), out
also are man, and propagate man, 183. A
feminine principle is propagated from In
tellectual good, 220.
Propagation, all, is originally derived
from the influx of love, wisdom, and use
from the Lord, from an immediate influx
into the souls of men, from a mediate in

INDEX.

flux into the souls of animals, and from an
influx still more mediate into the inmost
principles of vegetables, 183. Propaga
tions are continuations of creation, 183.
Propagation of the soul, 220, 236, 238, 245,
821. The propagation of the human race,
and thence of the angelic heaven, was the
chief end of creation, 68.
Propagative, or plastic force of vegeta
bles and -animals, whence it originated,
183. Proprium, man's, from his birth is essen
tially evil, 262. The proprium of man's
(homo) wili, is to iove himself, and the pro
prium of hv& understanding is to love his
own wisdom, 194. These two propriums
are deadly evils to man, if they remain
with him, 194. The love of these two pro
priums is ohanged into conjugial love, so
far as man cleaves to his wife, that is, re
ceives her love, 194.
Providence, the Divine, of the Lord ex
tends to every thing, even to the minutest
particulars concerning marriages, and in
marriages, 229, 816. The operations of
uses, by the Lord, by the spheres which
proceed from Him, are the Divine Provi
dence, 886, 891.
Obs. — The Divine Providence is the
same as the mediate and immediate
influx from the Lord, A. C, 6480. See
the Treatise on the Divine Providence,
by the Author.
Prudence is one of the moral virtues
which have respect to life, and enter into
it, 164. Nothing of prudence can possibly
exiBt but from God, 854. Prudence of
wives in concealing their love, 294. This
prudence iB innate, 187. It was implanted
in women from creation, and consequently
by birth, 194. Of self-derived prudence,
854. Pulpit in a temple in the spiritual world,
28. Pu, otPau, 28, 29, 182.
Obs. — This is the Greek word iroB, writ
ten in ordinary characters; the Au
thor gives the Latin translation at No.
28. (In quodam pu seu ubi.) This
word expresses the uncertainty in
which philosophers and theologians
are on tho subject of the soul.
Pure. — It is not possible that any love
should become absolutely pure, with men
arwith angels, 71, 146. To the pure all
things ai e pure, but to them that are de
filed, nothing iB pure, 140.
PuRnriOATiON the spiritual, of conjugial
love may be compared to the purification
of natural spirits, as effected by the chem
ists, 145. Wisdom purified may be com
pared with alcohol, which is a spirit highly
reotifled, 145.
Purity, the, of heaven is from conjugial
love, 480. In like manner the purity of
the ohuroh, 481.
Purple, the, color from its correspond
ence signifies the conjugial love of the wife,
78. Purpose.— That which flows forth from
461

the very essence of a man's life, thus which
flows forth from his will or his love, is
principally called purpose, 498. As soon
as any one from purpose or confirmation
abstains from any evii because it is sin, he
is kept by the Lord in the j urpose of ab
staining from the rest, 529.
Pustules, '253, 470.
Put away, to. — Putting away on account
of adultery is a plenary separation of minds,
which is called divorce, 255. Other kinds
of putting away, grounded in their partic
ular causes, are separations, 255.
Put off, to. — Man after death puts off
every thing which does net agree with his
love, 36. How a man after death puts off
externals and puts on internals, 48*
Pythagoras, 151*.
Pythagoreans, 153*.
Quality of the love of the sex in heaven,
44. The quality of every deed, and in
general the quality of every thing depends
upon the circumstances which mitigate or
aggravate it, 487.
Rainbow painted on a wall in the spirit
ual world, 76.
Rational principle, the, is the medium
between heaven and the world, 145. Above
the rational principle is heavenly light, and
below the rational prinoiple is natural
light, 233. The rational principle is form
ed more and more to the reception of heav
en or of hell, according as man turns him
self towards good or evil, 436.
Obs. — The rational principle of man par
takes of the spiritual and natural, or
is a medium between them, A. C,
268.
Rationality, spiritual, comes by means
of the Word, and of preachings derived
therefrom, 293. Natural, sensual, and cor
poreal men enjoy, like other men, the pow
ers of rationality, but they use it while they
are in externals, and abuse it while in their
internals, 498, 499. Rationality, with dev
ils, proceeds from the glory of the love of
self, 269, and also with atheists, who enjoy
a more sublime rationality than many
others, 269.
Rationality and Liberty. — When man
turns himself to the Lord, his rationality
and liberty are led by the Lord ; but if baok-
wards, from the Lord, his rationality and
liberty are led by hell, 437.
Reaction. — In all conjunction by love
there must be action, reception, and reac
tion, 298.
Read, to. — While man reads the Word,
and collects truths out of it, the Lord ad
joins good, 128 ; but this takes place inte
riorly with those only who read the Word
to the end that they may become wise,
128. Beau — Love and wisdom are collected
together in use, and therein become one
principle, which is called real, 188.
Reason, human, is such that it under
stands truths from the light thereof, al

CONJUGIAL LOVE.

though M h»s not heretofore distinguished
Ihem, 490.
Eeasonebs. — They are named such who
never conclude any thing, and make what
ever they hear a matter of argument and
dispute whether it be so, with perpetual
contradiction, 282. What their fate is in
the other life, 232.
Reasonings, the, of the generality com
mence merely from effects, and from effects
proceed to some consequences thence re
sulting, and do not commence from causes,
and from causes proceed analytically to ef
fects, 885. Truth does not admit of rea
sonings, 481. They favor the delights of
the flesh against those of the spirit, 481.
Reception is according to religion, 852.
Without conjunction there is no reception,
841. See Reaction.
Recipient. — Man is a recipient of God,
and consequently a recipient of love and
wisdom from Him, 182. A recipient be
comes an image of God according to recep
tion, 182.
Reciprocal principle, the, of conjunction
with God, is, that a man should love God,
and relish the things which are of God, as
from himself, and yet believe that they are of
God, 182, 122. Without such a reciprocal
principle conjunction is impossible, 182.
Rectification. — The purification of con
jugial love may be compared to the purifi
cation of natural spirits, effected by chem
ists, and called rectification, 145.
Reformed, to be. — Man is reformed by
the understanding, and this is effected by
the knowledges of good and truth, and
by a rational intuition grounded therein,
495. Regeneration is a successive separation
from the evils to which man is naturally In
clined, 146. Regeneration is purification
from evils, and thereby renovation of life,
525. The precepts of regeneration are five,
625. See Precepts. By regeneration a
man is made altogether new as to his spirit,
and this is effected by a lite according to
the Lord's precepts, 525.
Regions of the mind. — In human minds
there are three regions, of whioh the high
est is called the celestial, the middle the
spiritual, and the lowest the natural, 805.
In the lowest man is born ; ho ascends into
the next above it by a life according to the
truths of religion, and into the highest by
the marriage of love and wisdom, 805. Jn I
the lowest region dwells natural love, in the
superior spiritual love, and in the supreme
celestial love, 270. In each region there is
a marriage of love and wisdom, 270. The
pleasantnesses of conjugial love in the high
est region are perceived as blessednesses, in
the middle region as satisfactions, and in
the lowest regiqn as delights, 885. In the
lowest region reside all the concupiscences
of evil and of lasoiviousness ; in the supe
rior region there are not a ly conoupiscences !
of evil and of lasciviousness, for man is in
troduced into this region by the Lord when
he is reborn ; in the supreme region is con-
462

jugial chastity in its love, into this region
man is elevated by the love of uses, 805.
Reign, to, with Christ is to be wise, and
perform uses, 7.
Relation, there is no, of good to evil, but
a relation of good to a greater and less good,
and of evil to a greater and less evil, 444.
What is signified by the expression, for the
sake of relatives, 17".
Relatives subsist between the greatest
and the least of the same thing, 425, 1'7.
Religion constitutes the state of the
church with man, 288. Religion is im
planted in souls, and by souls is transmit
ted from parents to their offspring, as the
supreme inclination, 246. With Christians
it is formed by the good of life, agreeable
to the truth of doctrine, 115. Conjugial
love is grounded in religion, 238. Where
there is not religion, neither is there con
jugial love, 289. There is no religion with
out the truths of religion ; what is religion
without truths, 239. Religion, as it is the
marriage of the Lord and the church, is the
initiamont and inoculation of conjugial love,
581. That love in its progress accompanies
religion, 581. The first internal cause of
cold in marriages is the rejection of roli-
gion*.i>y each of the parties, 240. The
second cause is, that one has religion and
not the other, 241. The third is, that one
of the parties is of one religion, and the
other of another, 242. The fourth is the
falsity of religion, 248.
Obs. — There is a difference whioh it is
important to bear in mind, between
religion and the church; the church
of the Lord, it is true, is universal, and
is with all those who acknowledge a
Divine Being, and live in charity
whatever else may be their creed ; but
the churoh is especially where the
Word is, and where by means of the
Word the Lord is known. In the
countries where the Word does not ex
ist, or is withdrawn from the people
and replaced by human decisions, as
among the Roman Catholics, there is
religion alone, but there is, to speak
correctly, no church. Among Protest
ants, there is both religion and a
church, but this church has come to an
end, because it has pervorted the Word.
Renew, to. — Every part of man, both
interior and exterior, renews itself, and
this is effected by solutions and repara
tions, 171.
Renunciation of whoredoms, whence ex
ists the chastity of marriage, how it is ef
fected, 148.
Repasts. — In heaven, as in the world,
there are repasts, 6.
Representations. — Among the ancients
the study of their bodily senses consisted
in ^presentations of truths in forms, 76.
Representative. — To those who are in
the third heaven, every representative of
love and wisdom becomes real, 270.
Respiration or the Lunss, the, has rela
tion to truth, 87.

INDEX.

Rest. — What is the meanh-g of eternal
rest, 207.
Retain, to — In whatever state man is
he retains i.o faculty of elevating the un
derstanding, 496.
Revelations made at the present day by
the Lord, 532.
Rib, by a, of the breast is signified, in
the spiritual sense, natural truth, 198.
Right, the, signifies good, 316. It also
sigLifies power, 21.
Rites, customary. — There are eustemary
rites wbioh are merely formal, and there
are others whioh, at the same time, are also
essential, 806.
Klvalshd? or emulation between married
parties respecting right and power, 291.
Emulation of prominence between married
partners is one of the external causes of
cold, 243.
Rules of life concerning marriages, 77.
Universal rule, 147, 818.
Sabbath, the. — The life of heaven from
the worship of God, is called a perpetual
Sabbath, 9. Celebration of the Sabbath in
a heavenly society, 23, 24.
Sacrilege. — See Saerimomy.
Sacrdiony. — In heaven, marriage with
one wife is oalled sacrimony, but if it took
place with more than one it would be called
sacrilege, 76.
Sagacity is one of the principles constit
uent of natural wisdom, 163.
Sanctities. — The marriage of the Lord
and the church, and the marriage of good
and truth, are essential sanctities, 64.
Sanctity of the Holy Soriptures, 24.
Sanctuary of the tabernacle of worship
amongst the most ancient in heaven,
75. Satans. — They are called satans who
have confirmed themselves in favor of na
ture to the denial of God, 880. _ Those who
are evil from the understanding dwell in
the front in hell, and are called satans, but
those who are in evil from the will, dwell
to the back and are called devils, 492. See
Devils. Satan wishing to demonstrate that
nature is God, 415.
Obs.— In the Word, by the devil is un
derstood that hell which is to the
back, and in whioh are the most wick
ed, called evil genii; and by satan, that
hell in which dwell those who are not
bo wioked, who are called evil spirits,
H. and H., 544.
Satisfaction.— In love truly conjugial
exists a state of satisfaction, 180.
Saturnine or golden age, 158*.
Satyrs. — In the spiritual world the sa
tyr-like form is the form of dissolute adul
tery, 521.
Saved, to be. — All in the universe who
acknowledge a God, and, from a religious
principle, shun evil as sms against Him,
ore Baved, 843.
Science is a prinoiple of knowledges,
180. There is no end to science, 185.
Man is not born into the soienoe of any love,
463

but beasts and birds are born into the set
ence of all their loves, 133. Man is born
without sciences, to the end that he may
receive them nil; whereas, supposing him
to be ^orn into soienoes, he could not re
ceive any but those into w"hich he waB born.
134. Science and love are undivided com
panions, 184.
Science of Correspondences, the, was
among the ancients the science of sciences,
582. It was the knowledge concerning the
spiritual things of heaven and the church,
and thence they derived wisdom, 582. It
conjoined the sensual things of their bodies
with the perceptions of their minds, and
procured to them intelligence, 76. This
science having been turned into idolatrous
science, was so obliterated and destroyed
by the divine providence of the Lord, that
no visible traces of it were left remaining,
582. Nevertheless, it has been again dis
covered by the Lord, in order that the men
of the church may again have conjunction
with Him, and consociation with the an
gels; whioh purposes are effected by the
Word, in which all things are correspond
ences, 582. See Correspondences.
Scorbutio Phthisic, 258, 470.
Scripture, the sacred, which proceeded
immediately from the Lord, is, in general
and in particular, a marriage of good and
truth, 115.
Seat, the, of jealousy is in the under
standing of the husband, 872.
Seducers. — Their sad lot after death,
514. See, to, that what is true is true, and
that what is false is false, is to see from
heavenly light in natural light, 283.
Seeds spiritually understood are truths,
220. By the seed of man, whereby iron
shall be mixed with clay, and still they
shall not cohere, is meant the truth of the
Word falsified, 79. Formation of seed,
220, 245, 183.
Self-Conoeit, or Self-derived Intelli
gence. — The love of wisdom, if it remains
with man, and is not transcribed into the
woman, is an evil love, and is called self-
conceit, or the love of his own intelligence,
88, 853. The wife continually attracts to
herself her husband's conceit of his own
intelligence, and extinguishes it in him,
and verifies it in herself, 353. He who,
from a principle of self-love, is vain of his
own intelligence, cannot possibly love his
wife with true conjugial love, 198.
Semblances, conjugial, 279-289.
Semination corresponds to the potency
of truth, 127. It has a spiritual origin, and
proceeds from the truths of which the un
derstanding consists, 220.
Sensations with the pleasures thence de
rived appertain to the body, and affeotions
with the thoughts thence derived appertain
to the mind, 278.
Sense. — Every love has its own proper
sense, 210. Spiritual origin of the natural
senses, 220. See TasUj Smell, Hearing,
Touch, Sight. Each of these senses has its

CONJUGIAL LOVE.

delights, with variations according to the
Bpecific uses of each, 68. The sense proper
to conjugial love is the sense of toucn, 210.
T.he use of this sense is the complex of all
other uses, 68. Wives have a sixth sense,
and which is a sense of all the delights of
the conjugial love of the husband, and this
sense they have in the palms of their hands,
155*. Sensual. — Natural men who love only
the delights of the senses, placing then-
heart in every kind of luxury and pleasure,
are properly meant by the sensuil, 496.
The sensual immerse all things of the
will, and consequently of the understand
ing, in the allurements and fallacies of the
senses, indulging in these alone, 496.
Separations of married partners. Le
gitimate causes thereof, 251-254.
Serene, principle of oeace, 155*.
Series. — All those things which precede
in minds form series, which collect them
selves together, one near another, and one
after another, and these together, compose
a last or ultimate, in which they co-exist,
818. The series of the love of infants, from
its greatest to its least, thus to the boundary
in which it subsists or ceases, is retrograde,
the reason why, 401.
Serpent, the, signifies the love of self-
iatelligence, 353. By the Berpent, Gen. iii.
1, is meant the devil, as to the conceit of
self-love and self-intelligence, 185. In
hell, the forms. of beasts, under which the
lascivious delights of adulterous love are
presented to the sight, are serpents, &c,
430. Sex. — The love of the male sex differs
from that of the female sex, 882. Origin
of the beauty of the female sex, 881-884.
Cause of the beauty of the female sex, 56.
Sheep, in the spiritual world, are the
representative forms of the state of inno
cence and peace of the inhabitants, 75.
Sheepfold signifies the church, 129.
Shower, golden, 155*, 208.
Sight. — There is in man an internal and
»n external sight, 477. Natural sight is
grounded in spiritual sight, which is that
of the understanding, 220. The love of
seeing, grounded in the love of understand
ing, has the sense of seeing; and the grat
ifications proper to it are the various kinds
of symmetry and beauty, 210. How gross
the sight of the eye is, 416.
Silver signifies intelligence in spiritual
truths, ana thence in natural truths, 76.
The silver age, 76.
Simple. — Every thing divided is more
and more multiple, and not more and more
simple, 829.
Simultaneous. — There is simultaneous
order and successive order, 814. That si
multaneous order is grounded in succes
sive, and is according to it, is not known,
814. Sin. — All that which is contrary to re
ligion is believed to be sin, because it is
contrary to God ; and, on the other hand,
all that which agrees with religion is be-
464

lieved not to be sin, oecause it agrees wit!
God, 848.
Sincerity is one of those virtues whioh
have respect to life, and enter into it, 164.
Sinciput, 267.
Singing in heaven, 55, 155*.
Sirens, fantastic beauty of, in the spir
itual world, 505.
Sisters.- The Lord calls those brethren
and sisters who are of his church, 120.
Six. — The number Bix signifies all and
what is complete, 21.
Sleep, the, into which Adam fell, when
the woman was created, signifies man's
entire ignorance that the wife is formed.
and, as it were, created from him, 194.
Sleep, to, Gen. ii. 21, signifies to be in
ignorance, 194. Sleep in heaven, 19.
Slothful, to the, in the spiritual world,
food is not given, 0.
Small-Pox, 258, 470.
Smelling, natural, is grounded in spir
itual smelling, which is perception, 220.
The love of knowing those things which
float about in the air, grounded in the love
of perceiving, is the sense of smelling ;
and the gratifications proper to it are the
various kinds of fragrance, 210.
Sobriety is one of those virtues which
have respect to life, and enter into it, 164.
Society, every, in heaven may be con
sidered as one common body, and the con
stituent angels as the similar parts thereof,
from which the common body exists, 10.
Socrates, 151*.
Socratics, 153*.
Solitary, there-is neither good nor sol
itary truth, but iu all cases they are con
joined, 87.
Solutions and reparations by whioh every
part of man, both interior and exterior, re
news itself, 171.
Somnambulists act from the impulse of a
blind science, the understanding being
asleep, 134.
Sons in the Word signify truths conceiv
ed in the spiritual man, and born in the
natural, 120, 220. Those who are regen
erated by the Lord are called in the Word
sons of God, sons of the kingdom, 120.
Sons-in-law, what, and daughters-in
law signify in the Word, 120.
Songs in heaven, 17, 19. Heavenly song*
are in reality sonorous affections, or affec
tions expressed and modified by sounds
55. Singing in heaven is an affection s-t
the mind, which is let forth through the
mouth as a tune, 155*. Affections are ex
pressed by songs, as thoughts are by dis
course, 55.
Sophi.— The most ancient people did not
acknowledge any other wisdom than the
wisdom of life, and this was the wisdom oi
those who were formerly called sophi, 180.
Soul, the, is the inmost principle of man,
101, 158, 206. It is not life, but the proxi
mate receptacle of life from God, and
thereby the habitation of God, 815. It is
a form of all things relating to love, and oi
all things relating to wisdom, 816. It is s

INDEX.

form from which tl» smallest thing can
not be taken away, and to whioh the small
est thing cannot be added, and it is the
inmost of all the forms of the whole body,
815. Propagation of the soul. 220, 245.
The soul of the offspring is from the fa
ther, and its clothing from the mother, 206,
288. The principle of truth in the soul is
the origin of seed, in which is the soul of
man, 220, 483. It is in a perfect human
form, covered with Bubstances from the
purest principles of nature, whereof a body
is formed in the womb of the mother, 183.
The soul of man, and of every animol, from
an implanted tendency to self-propagation,
forms itself olothes itself, aud becomes
?eed, 220; because the soul is a spiritual
suostance, which is not a subject "of ex
tension but of impletion, and from which
no part can be taken away, but the whole
may be produced without any loss thereof,
hence it is that it is as fully present in the
smallest receptacles, which are seeds, as in
its greatest receptacle, the body, 220. The
Bout of every man, by its origin, is celes
tial, wherefore it receives influx imme
diately from the Lord, 482. The soul and
the mind are the man, since both consti
tute the spirit which lives after death, and
which is in a perfect human form, 260.
The soul constitutes the inmost principles
not only of the head, but also of the body,
178. The soul and mind adjoin themselves
closely to the flesh of the body, to operate
and produce their effects, 178. A mascu
line soul, 220. How a feminine principle
is produced from a male soul, 220. How a
union of the souls of married partners is
effected, 172. See Mind, obi.
Space. — Those things whioh, from their
origin, are celestial and spiritual, are not
in space, but in the appearances of space,
158. The soul of man being celestial, and
his mind spiritual, are not in space, 158.
Spaniards, 108, 104.
Species. — Why the Creator has distin
guished all tilings into genera, species, and
discriminations, 479.
Speech, the, of wisdom is to speak from
causes, 75. From the thought, which also
is spiritual, speech flows, 220.
Sphere. — All that whioh flows from a
subject, and encompasses and surrounds
it, is named a sphere, 886. From the Lord,
by the spiritual sun, proceeds a sphere of
heat and light, or of love and wisdom, to
operate ends which are uses, 886. The
universal sphere of generating and prop
agating the celestial things, whioh are of
jn\. and the spiritual things, which are of
wkiom, and thence the natural things,
which are of offspring, proceeds from the
Lord, and fills the universal heaven and the
universal world, 855. The divine sphere
which looks to the preservation of the uni
verse in its created state by successive gen
erations, is oalled the sphere of prooreating,
886. The divine sphere which looks to
the preservation of generations in then-
beginnings, and afterwards in their pro-
465

gressions, is called the sphero of protect
ing the things created, 886. There are
several other divine spheres, whioh ore
named according to uses, as the sphere of
defence of good and truth against evil and
1'alBe, the sphere of reformation and regen
eration, the sphere of innocence and peace,
the sphere of mercy and grace, <fec, 222,
386. But the universal of all is the con
jugial sphere, because this is the supereui-
inent sphere of conservation of the cre
ated universe, 222. This sphere fills the
universe, and pervades all things from first
to last, 222 ; thus from angels even to
worms, 92. Why it is more universal than
the sphere of heat and light whioh proceed
from the sun, 222. In its origin, the con
jugial sphere, flowing into the universe, is
divine ; in its progress in heaven with the
angels, it is celestial and spiritual; with
men it is natural ; with beasts and birds,
animal; with worms merely corporeal;
with vegetables, it is void of life ; and,
moreover, in all its subjects it is varied ac
cording to their forms, 225. This sphere
is received immediately by the female sex,
and mediately by the male, 225. The sphere
of conjugial love is the very essentia.
sphere of heaven, because it descends from
the heavenly marriage of the Lord and the
church, 64. Whereas there is a sphere of
conjugial love, there is also a sphere oppo
site to it, which is called a sphere of adul
terous love, 484. This sphere ascends from
hell, and the sphere of conjugial love de
scends from heaven, 485, 455. These
spheres meet each other in each world, but
do not conjoin, 436, 455. Between these
two spheres there is equilibrium, and man
is in it, 487, 455. Man can turn himself to
whichever sphere ho pleases ; but so far as
he turns himself to the one, so far he
turns himself from the other, 438, 455.
A sphere of love from the wife, and of un
derstanding from the man, is continually
flowing forth, and unites them, 821. A
natural sphere is continually flowing forth,
not only from man, but also from beastB —
yea, from trees, fruits, flowers, and also
from metals, 171. There flows forth — yea,
overflows from every man (homo) — a spir
itual sphere, derived from the affections of
his love, which encompasses him, and in
fuses itself into the natural sphere derived
from the body, so that these two spheres
are conjoined, 171. Every one, both man
and woman, is encompassed by his own
sphere of life, densely on the breast, and
less densely on the back, 224.
Spire, — With whom the mind is closed
from beneath, and sometimes twisted as a
spire into the adverse principle, 208.
Spirit, the. — There are two principles
which, in the beginning, with every man
who from natural is made spiritual, are at
strife together, whioh are commonly called
the spirit and the flesh, 488. The .ove of
marriage is of the spirit, and the love of
adultery iB of the flesh, 488. See Flesh.
Spwts. — See Mind, obs. By novitiate

CONJUfalAL LOVE.

spirits are meant men newly deceased, who
are called sp'rits because they are then
spiritual men, 461. Who those are, who,
after da"?*-, become corporeal spirits, 495.
Spiritual. — The difference between what
Is spiritual and natural is like that between
Jirior and posterior, which bear no determ-
nate proportion to eaoh other, 826. Spir
itual principles without natural, which are
their cc-thient, have no consistence, 52.
Spiritual principles considered in them
selves have relation to love and wisdom,
52. The things relating to the church,
whioh are called spiritual things, reside in
the inmost principles with man, 180. By
the spiritual is meant he who loves spirit
ual things, and thereby is wise from the
Lord, 281. A man (homo) without religion
is not spiritual, but remains natural, 149.
To become spiritual is to be elevated out of
the natural principle, that is, out of the
light and heat of the world into the light
and beat of heaven, 847. Man becomes
spiritual in proportion as his rational prin
ciple begins to derive a soul from influx
out of Hwren, which is the case so far as it
is affected and delighted with wisdom, 145.
Spirit dally, to think, is to think ab
stractedly from space and time, 828.
Sports of wisdom in the heavens, 182.
Literary sports, 207. Conjugial love in its
origin is the sport of wisdom and love, 75,
188. Games and shows in the heavens, 17.
The sixth sense in the female sex is called
in the heavens the sport of wisdom with
its love, and of love with its wisdom,
155*. Spring. — In heaven the heat and light
proceeding from the sun cause perpetual
spring, 187. In heaven, with conjugial
partners, there is spring in its perpetual
conatus, 355. All wno come into heaven
return into their vernal youth, and into
the powers appertaining to that age, 44.
Stables signify instructions, 76.
Stage entertainments. See Actors.
States. — The state of a man's lifo is his
quality as to the understanding and the
will, 184. The state of a man's life from
infancy, even to the end of life, iB contin
ually changing, 185. The common states
of a man's life are vailed infancy, child
hood, youth, manhood, and old age, 185.
No subsequent state of life is the same as
a preceding one, 186. The last state is
such as the successive order is, from which
it iB formed and exists, 318. What was
the primeval state, wl> jh is called a state
of integrity, 855. Of the state of mar
ried partners after death, 45-54. There
are two states into whioh a man enters af
ter death — an external and an internal
state; he comes first into his external
state, and afterwards into his internal, 47*.
Statue, the, whioh Nebuchadnezzar saw
in a dream represented the ages of gold,
silver, oopper, and iron, 73.
Stones signify natural truths, and pre
cious stones spiritual truths, 76.
Store, abundant, 220, 221.
466

Storehouse.— The conjugial prinoiple oi
one man with one wife is the storehouse
of human life, 457.
Storge. — The love called storge is the
love of infants, 892. This love prevails
equally with the evil and the good, and, in
like manner, with tame and wild beasts ;
it is even in some cases stronger and more
ardent with evil men, and also with wild
beasts, 392. The innocence of infancy is
the cause of the love called storge, 895.
Spiritual Btorge, 211.
Study, what was the, of the men who
lived in the silver age, 76. Study of sci
ences in the spiritual world, 207.
Stupidity of the age, 481.
Sublimation. — The purification of conju
gial love may be compared to the purifica
tion of natural spirits, as effected by ohem
ists, and called sublimation, 145.
Subject, every, receives influx according
to its form, 86. All a man's affections and
thoughts are in forms, and thence from
forms, for forms ore their subjects, 186. A
subject without predicates is (in entity
which has no existence in reason, 66. See
Substance. Subsistence is perpetual existence, 86.
Substance. — There is no substance with
out a form, an unformed substance not be
ing any thing, 66. There is not any good
or truth which is not in a substance as in
its subject, 66. Every idea of man's, how
ever sublimated, is substantial, that is, af
fixed to substance, 66. Material things
derive their origin from things substantial,
207. In man, all the affectionB of love,
and all the perceptions of wisdom, are ren
dered substantial, for substances are their
subjects, 861. See Form.
Substantial. — The difference between
what is substantial and what is material is
like tho difference between what is prior
and what iB posterior, 81. Spiritual things
are substantials, 828. Spirits and angels
are in substantials and not in materials,
828. Man after death is a substantial man,
because this substantial man lay inwardly
concealed in the natural or material man,
81. The substantial man sees the substan
tial man, as the material man sees the ma
terial man, 81. All things in the spirit
ual world are substantial and not material,
whence it is that there are in their perfec
tion in that world, all things which are in
the natural world, and many things be
sides, 207. Every idea of man's, howevei
sublimated, is substantial, that is, attached
tc substances, 66.
Successive. — There is a successive erdei
and a simultaneous order, and there is an
influx of successive order into simultane
ous order, 814. See Order.
Summary of the Lord's commandments,
840,82. Sun. — There is a sun of the spiritual
world as there is a sun of the natural world,
880. The sun of the spiritual world pro
ceeds immediately from the Lord, who is
in the midst or 't, 285. That sun is pure

INDEX

.eve. 285, 880, 682, It appears fiery before
the angels, altogether aB the sun of our
world appears before men, 285. It does
not set nor rise, but stands constantly be
tween the zenith and the horizon, that is,
at the elevation of 45 degrees, 137. The'
spiritual sun is pure love, and the natural
sun is pure fire, 182, 582. Whatever pro
ceeds from the spiritual sun partakes of life,
Binoe it is pure love; whatever proceeds
from the natural sun partakes nothing of
life, since it is pure fire, 582. The spiritual
sun is in the centre of the universe, and its
operation, being without space and time,
is instant and present from first principles
in last, 891. For what end the sun of the
natural world was created, 285. The fire
of the natural sun exists from no other
source than from the fire of the spiritual
sun, which is divine love, 380.
Suppers. — In heaven, as in the world,
there are suppers, 19.
Survivor, 821.— See Deceased.
Swammerdam, 416.
Swans, in the spiritual world, signify
conjugial love in the lowest region of the
mind, 270.
Swedenborg. — He protests in truth that
the memorable relations annexed to the
chapters in this work are not fictions, but
were truly done and seen ; not Been in any
state of the mind asleep, but in a state of
full wakefulness, 1. That it had pleased
the Lord to manifest Himself unto him, and
tend him to teach the things relating to
the New Church, 1. That the interiors of
his mind and spirit were opened by the
Lord, and that thence it was granted him
to be in the spiritual world with angels,
and at the same time in the natural world
with men, 1, 39, 826. State of anxiety in
to which he fell when once he thought of
the essence and omnipresence of God from
eternity, that is, of God before the creation
of the world, 828. The angels, as well as
himself, did not know the differences be
tween spiritual and natural, because there
had never before been an opportunity of
comparing them together by any person's
existing at the same time in both worlds ;
and without such comparison and refer
ence those differences were not ascertaina
ble, 827. On a certain time, as he was
wandering through the streets of a great
city inquiring for a lodging, he entered a
house inhabited by married partners of a
different religion ; the angels instantly ac
costed him, and told him they could not
on that account remain with him there,
242. He had observed for twenty-five
Sears continually, from an influx percepti-
le and sensible, that it is impossible to
think analytically concerning any form of
government, civil law, mora) virtue, or any
spiritual truth, unless the divine principle
flows in from the Lord's wisdom through
the spiritual world, 419. He declares, that
having related a thousand particulars re
specting departed spirits, ne has never
heard any one object, how oan such be
467

their lot when they are not yet risen ft »m
their sepulchres, the last judgment uot be
ing yet accomplished ? 28.
Swedes, 108, 112.
Sweetness. — In heaven, the chaste love
of the sex is called heavenly Bweetness, 55.
Sympathlss.— In the spiritual world sym
pathies are not only felt, but also appear iu
tho face, the discourse, and gesture, 278.
With some married partners in the nat
ural world, there is antipathy in inter
nals, combined with apparent sympathv-in
their externals, 292. Sympathy derives its
origin from the concordance of spiritual
spheres, which emanate from subjects,
171. Tabernacle. — In heaven, the most an
cient people dwell in tabernacles, because,
whilst in the world, they lived in taberna
cles, 75. Tabernacle of their worship exr-
actly similar to the tabernacle of whioh the
form was showed to Moses on Mount Si
nai, 76.
Tables of wood and stone on whioh were
the writings of the most ancient people,
77. Tablet with this inscription, "The
covenant between Jehovah and the Heav
ens," 75.
Tartarus, 75.— Shades of Tartarus, 75. ,
Tartaby.— The ante-Mosaic Word, at
this day lost, is reserved only in Great
Tartary, 77.
Taste, sense of.— The love of self-nour-
ishment, grounded in the love of imbibing
goods, is the sense of tasting, and the de
lights proper to it are the various kinds of
delicate foods,, 210.
Temperance is one of those moral virtues
whioh have respect to life and enter into it,
164. Temple, description of a, in heaven, 28.
Temple of wisdom, where the causes of the
beauty of the female sex were discussed,
56. Temporal. — Idea of what is temporal in
regard to marriages, effect that it produced
on two married partners from heaven pres
ent with Swedenborg, 216.
Theatres in the heavens, 17. — See
Actors. Thing, every, created by the Lord is rep
resentative, 294.
Think, to, spiritually is to think ab
stractedly from space and time, and to think
naturally is to think in conjunction with
space and time, 328. To think and con
clude from an interior and prior principle
is to think and conclude from ends and
causes to effects, but to think and conclude
from an exterior or posterior prinoiple, is
to think and conclude from effects to
causes and ends, 408. The spiritual man
thinks of things incomprehensible and in
effable to the natural man, 826.
Thought is the existere, or existence of
a man's life, from the esse or essence, whioh
is love, 86. Spiritual thoughts, compared
with natural, are thoughts of thoughts,
826. Spiritual thoughts are the begin-

CONJUGIAL LOVE.

nlngs and origins of natural thoughts, 826.
Spiritual thought so far exoeeds natural
thought as to be respectively ineffable, 826.
Thunder. — Clapping of the air like thun
der is a correspondence and consequent
appearance of the conflict and collision of
arguments amongst spirits, 415.
Tones, discordant, brought into harmo
ny, 243.
Touch, to. — This sense is common to all
the other senses, and hence borrows some
what from them, 210. It is the sense prop
er to conjugial love, 210. The love of
knowing objects, grounded on the love
of circumspection and self-preservation, is
the sense of touohing, and the gratifica
tions proper to it are the various kinds of
titillation, 210. The innocence of parents
and the innocence of children meet each
other by the touch, especially of the hands,
896. See Sense.
Trades. — In the spiritual world there are
trades, 207.
Tranquillity is iu conjugial love, and
relates to the mind, 180.
Transcribed, to be. — Whereas every man
(homo) by birth inclined to love himself, it.
was provided from creation, to prevent
man's perishing by self-love, and the con
ceit of his own intelligence, that that love
of the man (vir) should he transcribed into
the wife, 358, 88, 193, 293.
Transord?tion, the, of the good of one
person into another is impossible, 525.
Tree, a, signifies man, 135. The tree of
life signifies man living from God, or God
living in man, 135. To eat of this tree sig
nifies to receive eternal life, 135. The
tree of the knowledge of good and evil,
signifies the belief that life for man is not
God, but Belf, 135. By eating thereof sig
nifies damnation, 135.
Trinity, the Divine, is in Jesus Christ,
in whom dwells all the fulness of the God
head bodily, 24.
Truth. — What the understanding per
ceives and thinks is called truth, 490.
Truth is the form of good, 198, 493. There
is the truth of good, and from this the
good of truth, or truth grounded in good,
and good grounded in that truth : and in
these two principles is implanted from cre
ation an inclination to join themselves to
gether into one, 88. The truth of good,
or truth grounded in good, is male (or mas
culine), and the good of truth, or good
grounded in truth, is female (or feminine),
61, 88. See Good and Truth.
Truth does not admit of reasonings, 481.
Truths pertain to the understanding,
128. Two. — In every part of the body where
there are not two, they are divided into
two, 816.
Turn. — In hell, the forms of birds, and
under which the lascivious delights of
adulterous love are presented to the view,
ore birds called txiim, 480.
Ulcers, 258.
468

Ultimate. — It is a universal law that
things primary exist, subsist, and persist
from things ultimate, 44. That the ulti
mate state is such as the successive order
is, from which it is formed and exists, is a
canon which, from its truth, must be ac
knowledged in the learned world, 818.
Ulysses, companions of, changed inte
hogs, 521.
Unohastity, difference between, and
what is not chaste, 139. Unchastity is en
tirely opposed to ohastity, 189. There is a
conjugial love which is not chaste, and yet
is not unchastity, 189. The love opposite
to conjugial love is essential unchastity,
139. If the renunoiations of whoredoms
be not made from a principle of religion,
unchastity lies inwardly concealed like cor
rupt matter in a wound only outwardly
healed, 149.
Unclean or Filthy, every, principle of
hell is from adulterers, 500.
Unoleanness, 252, 472.
Understanding, the. — Man has under
standing from heavenly light, 288. The
understanding considered in itself is mere
ly the ministering and serving principle of
the will, 196. It is only the form of the
will, 493. Man is capable of elevating his
intellect above his natural loves, 96. See
Will and Understanding.
Union. — Spiritual union of two married
partners is the actual adjunction of the soul
and mind of the one to the soul and mind
of the other, 821. Conjugial love is the
union of souls, 179, 480, 482. Union be
tween two married partners in heaven is
like that of the two tents in the breast,
which are called the heart and the lungs,
75. Unity, the, of souls between two married
partners in heaven is seen in their faces ;
the life of the husband is in the wife, and
the life of the wife is in the husband — they
are two bodies but one soul, 75,
Universals. — Whoever knows universals
may afterwards comprehend particulars,
because the latter are in the former as parts
in a whole, 261. Good and truth are the
universals of creation, 84, 92. There are
three universals of heaven and three uni
versals of hell, 261. A universal principle
exists from, and consists of singulars, 888.
If we take away singulars, a universal is a
mere name, and is like somewhat superfi
cial, which has no contents within, 888. A
universal truth is acknowledged by every
intelligent man, 60. Every universal truth
is acknowledged as soon as it 1b heard, in
consequence of the Lord's influx and at
the same time of the confirmation of beav
en, 62.
Universe. — The universe, with all it*
created subjects, is from the divine love,
by the divine wisdem, or what is the same
thing, from the divine good, by the divine
truth, 87. All things which proceed from
the Lord, or from the sun, which iB from
him, and in which he is, pervade the area
ted universe, even to the last of all its prin

INDEX

ciples, 889. AA thing i» «he universe
have relation to good and trutj, 60. In
every thing in the universe good is con
joined with truth, and truth with good, 60.
Use is essential good, 188, 77. Use is
doing good from love by wisdom, 183.
Creation can only be from divine love by
divine wisdom, in divine use, 183. All
things in the universe are procreated and
formed from use, in use, and for use, 183.
All use is from the Lord, and is effected by
angels and men, as of themselves, 7. Uses
are the bonds or sooiety ; there are as many
bonds as there are uses, and the number of
uses is infinite, 18. There are spiritual
uses, such as regard love towards God, and
love towards our neighbor, 18, There are
moral and civil uses, such as regard the love
of the Bociety and state to which a man be-
longs,and of his fellow-citizens among whom
he lives, 18. There are natural uses, which
regard the love of the world and its ne
cessities, 18 ; and there are corporeal uses,
such as regard the love of self-preservation
with a view to superior uses, 18. The de
light of the love of uses is a heavenly de
light, whioh enters into succeeding delights
in their order, and according to the order
of succession exalts them and makes them
eternal, 18. Delights follow use, aud are
also communicated to man according to the
love thereof, 68. The delight of being
useful derives its essence from love, and
its existence from wisdom, 5. This de
light, originating in love and operating by
wisdom, is the very soul and life of all
heavenly joys, 5. Those who are only in
natural and corporeal uses are satans, lov
ing only the world and themselves, for the
sake of the world ; and those who are only
in corporeal uses are devils, because they
live to themselves alone, and to others
only for the sake of themselves, 18. Happi
ness is derived to every angel from the use
he performs in his function, 6. The pub
lic good requires that every individual, be
ing a member of the common body, should
be an instrument of use in the society to
which he belongs, 7. To such as faithfully
perform uses, the Lord gives the love
thereof, 7. So far as uses are done from
the love thereof, so far that love increases,
266. The use of conjugial love is the most
excellent of all uses, 183, 805. Conjugial
love is according to the love of growing
wise, for the sake of uses from the Lord,
188. How can any one know whether he
Jierforms uses from self-love, or from the
ove of uses? 266. Every one who believes
in the Lord, and shuns evils as sins, per
forms uses from the Lord ; but every one
who neither believes in the Lord, nor
shuns evils as sins, does uses from self, and
for the sake of self, 266. All good uses in
the heavens are splendid and refulgent,
£66. Blessed lot of those who are desirous
to have dominion from the love of uses,
166. Ofo. — Use consists in fulfilling faithfully,
sincerely, and carefully, the duties of
469

our functions, T. C. B., 744. Those
things are called uses which, proceed
ing from the Lord, are by oreation in
order, D. L. and W., 298.
Uses of apparent love and friendship be
tween married partners, for the sake of
preserving order in domestic affairs, 271,
aud following, .288.
Utility of apparent love and apparent
friendship between married partners, for
the sake of preserving order in domestio
affairs, 271, aud following, 283.
Vapor. — From reason it may be seen
that the soul of man after death is not a
mere vapor, 29.
Vardsty. — There is a perpetual variety,
and there is not any thing the same with
another thing, 524. Heaven consists of
perpetual varieties, 524. Distinction be
tween varieties and diversities, 824. See

Vegetables. — Wonders in the produc
tions of vegetables, 416.
Vein. — There is a certain vein latent in
the affection of the will of every angel which
attracts his mind to the execution of some
purpose, 6. Vein of conjugial love, 44, 68,
183, 293, 318, 483, 482.
Ventricles of the brain, 815.
Vernal, the, principle exists only whero
warmth is equally united to light, 187.
With men (homines) there is a perpetual
influx of vernal warmth from the Lord, it
is otherwise with animals, 187. In heaven,
where there is vernal warmth, there is love
truly conjugial, 137.
Violation of spiritual marriage, 515-520.
Violation of spiritual marriage is violation
of the Word, 516. Violation of the Word
is adulteration of good, and falsification of
truth, 517. This violation of the Word
corresponds to scortations and adulteries,
518. By whom, in the Christian church,
violation of the Word is committed, 519.
VmoiNiTY. — Fate of those who have
vowed perpetual virginity, 155, 460, 508.
Virgins, 21, 22, 298, 821, 502, 511. The
affection of truth is called a virgin, 298.
The virgins (Matt. xxv. 1) signify the
church, 21. Quality of the state of virgins
before and after marriage in heaven, 502.
Virgins of the fountain, 207, 293. The
nine virgins, or muses, signify knowledge
anil science of every kind, 182. How a
virgin is formed into a wife, 199.
Virtues, moral, and spiritual virtues, 164.
Various graces and virtues of moral life
represented in theatres in heaven, 17.
Manly virtue, 438, 355.
Visible. — Every one may confirm him
self in favor of a divine prinoiple or being,
from what is visible in nature, 416-421.
Vision, posterior, 283.
Vitiated states of mind and body which
are legitimate causes of separation, 252, 258.
Wars, the, of Jehovah. The name ot
the historical books of the ante Mosaic
Word, 77.

CONJUGIAL LOVE.

M ater from the Fountain, to drink, sig
nifies to be instructed concerning truths,
and by truths concerning goods, and there
by to grow wise, 182.
Weasels. — Who they are who appear at
a distance in the spiritual world like wea
sels, 514.
Whirlpools whioh are in the borders of
the worlds, 339.
White, the color, signifies intelligence,
76. White, what is, in heaven is truth, 816.
Whoredom, spiritual, is the falsification
»f truth, which actB in unity with that
which is natural, because they cohere, 80.
Whoredoms in the spiritual sense of the
word signify the connubial connection of
what is evil and false, 428. They signify
the falsification of truth, 518. Whoredom
is the destruction of society, 845. They
are imputed to every one after death, not
according to the deeds themselves, but ac
cording to the state of the minds in the
deeds, 530.
Whoredoms in the spiritual sense signify
the connection (connubmm) of evil and false,
428. Toleration of such evils in populous
cities, 451.
Widow. — Why the Btate of a widow is
more grievous than that of a widower, 825.
Wife, a, is the love of a wiBe man's wis
dom, 56. She represents the love of her
husband's wisdom, 21. The wife signifies
the good of truth, 76. In heaven, the wife
is the love of her husband's wisdom, and
the husband is the wisdom of her love, 75.
The wife perceives, sees, and is sensible of
the things which are in her husband, in
herself, and thence as it were herself in
him, 178. There is with wi ves a sixth sense,
which is the sense of all the delights of the
conjugial love of the husband, and this
sense is in the palms of the hands, 155*.
Conjugial love resides with chaste wives,
but still their love depends on the hus
band's, 216*. Wives love the bonds of
marriage if the men do, 217. Wives seated
on a bed of roses, 293. In a rosary, 294.
Acts which certain wives employ to sub
ject their husbands to their own authority,
292. See Wtman,, Married Partners.
Will, the. is the receptacle of love, for
what a man loves that he wills, 847. Will
principle, considered in itself, is nothing
but an affect and effect of some love, 461.
Whoever conjoins to himself the will of a
man, conjoins to himself the whole man,
196. The will acts by the body, wherefore,
.f the will were to be taken away, action
would be instantly at a stand, 494.
Will and Understanding. — The will is
the man himself, and the understanding is
the man as grounded in the will, 490. The
ife of man essentially is his will, and form
ally is his understanding, 493. The will is
the receptacle of good, and the understand-
.ng is the receptacle of truth, 121. Love,
charity, and affection, belong to the will,
and peroeption and thought to the under
standing, 121. All things which are done
470

by a man are done from his will and un
derstanding, and without these acting prin
ciples a man would not have either action
or speech, otherwise than as a machine,
527. Whoever conjoins to himself thewili
of another, conjoins also to himself his un
derstanding, 196. The understanding is
not so constant in its thoughts as the will
is in its affections, 221. He that does not
discriminate between will and understand
ing, cannot discriminate between evils and
goods, 490. The will alone of itself acts
nothing, but whatever it acts, it acts by the
understanding, and the understanding
alone of itself acts nothing, but whatever
it acts, it acts from the will, 490. With
every man the understanding is capable of
being elevated according to knowledges,
but the will only by a life according to the
truths of the church, 269 The natural
man can elevate his understating into the
light of heaven, and think and discourse
spiritually, but if the will at the same time
does not follow the understanding, he is
still not elevated, for he docs not remain in
that elevation, but in a short time he lets
himself down to his will, and there fixes
his station, 847, 495. The will flows into
the understanding, but not the understand
ing into the will, yet the understanding
teaches what is good and evil, and consults
with the will, that out of those .two prin
ciples it may choose, and do what is agree
able to it, 490. The will of the wife con
joins itself with the understanding of the
man, and thence the understanding of the
man with the will of the wife, 159. In
adultery of the reason,- the understanding
acts from within, and the will from with
out, but in adultery of the will, the will
acts from within, and the understanding
from without, 490.
Wisdom is nothing but a form of love,
493. It is a principle of life, 180. Wisdom,
considered in its fulness, is a principle, at
the same time, of knowledges, of reason,
and of life, 180. What wisdom is as a
principle of life, 180, 293. Wisdom con
sists of truths, 84. The understanding is
the receptacle of wisdom, 400. The abode
of wisdom is in use, 18. Wisdom cannot
exist with a man but by means of the love
of growing wiBe, 88. Wisdom with men
is twofold, rational and moral ; their ra
tional wisdom is of the understanding
alone, and their moral wisdom is of the
understanding and life together, 168, 293.
Rational wisdom regards the truths and
goods which appear inwardly in man, not
as its own, but as flowing in from the Lord,
102. Moral wisdom shuns evils and falses
as leprosies, especially the evils cf lasciv
iousness, which contaminate its conjugial
love, 102. The things which relate to ra
tional wisdom constitute man's understand
ing, and those whioh relate to moral wis
dom constitute his will, 195. Wisdom of
wives, 208. The perception, which is the
wisdom of the wife, is not communicable
to the man, neither is the rational wisdoe

INDEX.

of the man comm nri i cable to the w ife, 168,
208. The moral wisdom of the man is not
eommunicable to women, so far as it par
takes of rational wisdom, 168. Wisdom
and conjugial love are inseparable com
panions, 98. The Lord provides conjugial
love for those who desire wisdom, and who
consequent/y advance more and more into
wisdom, 98. There is no end to wisdom,
186. Temple of wisdom, 56. Sports of
wisdom, 182, 151*. See Love and Wisdom.
Wise. — A wise one is not a wise one
without a woman, or without love, a wife
being the love of a wise man's wisdom, 56.
Woman, the, was created and born to
become the love of the understanding of a
man, 55, 91. Woman was created out of
the man, hence she has an inclination to
unite, and, as it were, reunite herself with
the man, 178. Conjugial love is implanted
in every woman from creation, 409. Woman
is actually formed into a wife, according to
the description in the book of creation, 198.
In the universe nothing was created more
perfect than a woman of a beautiful coun
tenance and becoming manners, 56. The
woman receives from the man the truth of
the church, 125. Woman, by a peculiar
property with which she is gitted from her
birth, draw's back the internal affections
into the inner recesses of her mind, 274.
Affection, application, manners, and form
of woman, 91, 218. Women were created
by the Lord affections of the wisdom of
men, 56. They are created forms of the
love of the understanding of men, 187.
Women have an interior perception of love,
and men only an exterior, 47*. In assem
blies where the conversation of the men
turns on subjects proper to rational wis
dom, women are silent, and listen only, the
reason why, 165. Intelligence of wisdom,
218. Women cannot enter into the duties
proper to men, 175. Difference between
females, women, and wives, 199. See Wife.
Wonders conspicuous in eggs, 416.
Wood signifies natural good, 77. Woods
of palm-trees, and of rose-trees, 77.
Word, the ancient, at this day is lost,
and is only reserved in Great Tartary, 77.
The historical books of this Word are
called the Wars of Jehovah, and the pro
phetic books The Enunciations, 77.
Word, the, with the most ancient, and
with the ancient people, 77.
Word, the, is the Lord, 516. In every
thing of the Word there is the marriage of
good and truth, 516. The Word is the
medium of conjunction of the Lord with
man, and of man with the Lord, 128. In
its essence it is divine truth united to di
vine good, and divine good united to di
vine truth, 128. It is the perfect marriage
of good and truth, 128. In every part of
the Word there is a spiritual sense cor
responding to the natural sense, and by
means of the former sense the men of the
ehurch have conjunction with the Lord,
»nd consociation with angels, 582. The
sanctity of the Word resides in this sense,
471

632. While man reads the Word, and col
lects truths out of it, the Lord adjoins good,
128. Workhouses, infernal, 264. See also 54,
80,461. Works are good or bad, according as
they proceed from an upright will and
thought, or from a depraved will and
thought, whatever may be their appearance
in externals, 527. Good works are uses, 10.
World of Spirits, the, is intermediate
between heaven and hell, and there the
good are prepared for heaven, and the
wicked for hell, 48*, 485, 461, 477. It is
in the world of spirits that all men are first
collected after their departure out of the
natural world, 2, 477. The good are there
prepared for heaven, and the wicked for
hell ; and after such preparation, they dis
cover ways open for them to societies of
their like, with whom they are to live
eternally, 10, 477.
World, the natural, subsists from its
sun, whioh is pure fire, 880. There is not
any thing in the natural world which is not
also in the spiritual world, 182, 207. In the
natural world, almost all are capable of
being joined together as to external affec
tions, but not as to internal affections, if
these disagree and appear, 272.
World, the spiritual, subsists from its
sun, which is pure love, as the natural
world subsists from its sun, 880. In the
spiritual world there are not spaces, but
appearances of spaces, and these appear
ances are according to the states of life Oi
the inhabitants, 50. All things there ap
pear according to correspondences, 76. All
who, from the beginning of creation have
departed by death out of the natural world,
are in the spiritual world, and as to their
loves, resemble what they were when alive
in the natural world, and continue such to
eternity, 78. In the spiritual world there
are all such things there as there are on
earth, and those things in the heavens are
infinitely more perfect, 182.
Obs — The spiritual world in general com
prehends heaven, the world of spirits,
and hell.
Worms. — Wonders concerning them,
418. Silk-worms, 420.
Worship, the, of God in heaven returns
at stated periods, and lasts about two hours,
23. Wrath. — If love, especially the ruling
love, be touched, there ensues an emotion
of the mind (animus); if the touch hurts,
there ensues wrath, 858.
Writers. — The most ancient writers,
whose works remain to us, do not go baok
beyond the iron age, 78. See Writings.
Writings, the, of the most ancient and
of the ancient people are not extant ; the
writings whioh exist are those of authors
who lived after the ages of gold, silver, and
iron, 78. Writings of some learned au
thoresses, examined in the spiritual world
in the presence of thoBe authoresses, 176.
The writings, whioh proceed from ingenui-

CONJUGIAL LOVE.

cy and wit, on account of the elegance and
neatness of the style in whioh they are
written, have the appearance of sublimity
and erudition, but only in the eyes of those
who call all ingenuity by the name of wis
dom, 175. Writing in the heavens, 182,
826. Xenophon, 151*.
Youth. — In heaven, all are in the flower
of youth, and continue therein to eternity,
250. All who come into heaven return in
to their vernal youth, and into the powers
appertaining to that age, and thus contmue
to eternity, 44. Infants in heaven do not
grow up beyond their first age, and there
they stop, and remain therein to eternity,
411, 444: and that when they attain the
stature which is common to youths of eight
een years old in the word, and to virgins
of fifteen, 444.
Youth. — In heaven they remain forever
.l a suite of youth, 855. See Age.
Couth, A. — The state of marriage of a
478

youth with a widow, 822. How a youth
formed into a husband, 199.
Youthful. — With men, the youtlifwj
principle is changed into that of a husband,
199. Zeal is of love, 358. Zeal is a spiritual
burning or flame, 359. Zeal is not the
highest degree of love, but it is burning
love, 858. The quality of a man's zeal is
according to the quality of his love, 862.
There are the zeal of a good love and the
zeal of an evil love, 862. These two zeals
are alike in externals, but altogether unlike
in internals, 863. The zeal of a good love
in its internals contains a hidden store of
love and friendship ; but the zeal of an evil
love in its internals contains a hidden store
of hatred and revenge, 865. The zeal oi
conjugial love is called jealousy, 867. Wives
are, as it were, burning zeals for the pres
ervation of friendship and conjugial confi
dence, 155*.
Zealous (Zelotes). — Why Jehovah in the
Word is called zealous, 864.

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