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The Delights of Wisdom Pertaining to Conjugial Love
by Emanuel Swedenborg
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534. After this I conversed with the angels, informing them that somewhat further is revealed in the world by the Lord. They asked, "What?" I said, "Concerning love truly conjugial and its heavenly delights." The angels said, "Who does not know that the delights of conjugial love exceed those of all other loves? and who cannot see, that into some love are collected all the blessednesses, satisfactions, and delights, which can possibly be conferred by the Lord, and that the receptacle thereof is love truly conjugial, which is capable of receiving and perceiving them fully and sensibly?" I replied, "They do not know this, because they have not come to the Lord, and lived according to his precepts, by shunning evils as sins and doing goods; and love truly conjugial with its delights is solely from the Lord, and is given to those who live according to his precepts; thus it is given to those who are received into the Lord's new church, which is meant in the Apocalypse by the New Jerusalem." To this I added, "I am in doubt whether in the world at this day they are willing to believe that this love in itself is a spiritual love, and hence grounded in religion, because they entertain only a corporeal idea respecting it." Then they said to me, "Write respecting it, and follow revelation; and afterwards the book written respecting it shall be sent down from us out of heaven, and we shall see whether the things contained in it are received; and at the same time whether they are willing to acknowledge, that that love is according to the state of religion with man, spiritual with the spiritual, natural with the natural, and merely carnal with adulterers."

535. After this I heard an outrageous murmur from below, and at the same time these words, "Do miracles; and we will believe you." And I asked, "Are not the things above-mentioned miracles?" Answer was made, "They are not." I again asked, "What miracles then do you mean?" And it was said, "Disclose and reveal things to come; and we will have faith." But I replied, "Such disclosures and revelation are not granted from heaven; since in proportion as a man knows things to come, in the same proportion his reason and understanding, together with his wisdom and prudence, fall into an indolence of inexertion, grow torpid, and decay." Again I asked, "What other miracles shall I do?" And a cry was made, "Do such miracles as Moses did in Egypt." To this I answered, "Possibly you may harden your hearts against them as Pharaoh and the Egyptians did." And reply was made, "We will not." But again I said, "Assure me of a certainty, that you will not dance about a golden calf and adore it, as the posterity of Jacob did within a month after they had seen the whole Mount Sinai on fire, and heard Jehovah himself speaking out of the fire, thus after the greatest of all miracles;" (a golden calf in the spiritual sense denotes the pleasure of the flesh;) and reply was made from below, "We will not be like the posterity of Jacob." But at that instant I heard it said to them from heaven, "If ye believe not Moses and the prophets,—that is, the Word of the Lord, ye will not believe from miracles, any more than the sons of Jacob did in the wilderness, nor any more than they believed when they saw with their own eyes the miracles done by the Lord himself, while he was in the world."



GENERAL INDEX.

PART THE FIRST.

PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE, n. 1-26.

ON MARRIAGES IN HEAVEN, n. 27-41.

A man lives a man after death, n. 28-31. In this case a male is a male, and a female a female, n. 32, 33. Every one's peculiar love remains with him after death, n. 34-36. The love of the sex especially remains; and with those who go to heaven, which is the case with all who become spiritual here on earth, conjugial love remains, n. 37, 38. These things fully confirmed by ocular demonstration, n. 39. Consequently there are marriages in heaven, n. 40. Spiritual nuptials are to be understood by the Lord's words, "After the resurrection they are not given in marriage," n. 41.

ON THE STATE OF MARRIED PARTNERS AFTER DEATH, n. 45-54.

The love of the sex remains with every man after death, according to its interior quality; that is, such as it had been in his interior will and thought in the world, n. 46, 47. Conjugial love in like manner remains such as it has been anteriorly; that is, such as it had been in the man's interior will and thought in the world, n. 48. Married partners most commonly meet after death, know each other, again associate, and for a time live together: this is the case in the first state, thus while they are in externals as in the world, n. 47*. But successively, as they put off their externals and enter into their internals, they perceive what had been the quality of their love and inclination for each other, and consequently whether they can live together or not, n. 48*. If they can live together, they remain married partners; but if they cannot, they separate, sometimes the husband from the wife, sometimes the wife from the husband, and sometimes each from the other, n. 49. In this case there is given to the man a suitable wife, and to the woman a suitable husband, n. 50. Married pairs enjoy similar communications with each other as in the world, but more delightful and blessed, yet without prolification; in the place of which they experience spiritual prolification, which is that of love and wisdom, n. 51, 52. This is the case with those who go to heaven; but it is otherwise with those who go to hell, n. 53, 54.

ON LOVE TRULY CONJUGIAL, n. 57-73.

There exists a love truly conjugial, which at this day is so rare, that it is not known what is its quality, and scarcely that it exists, n. 58, 59. This love originates in the marriage of good and truth, n. 60, 61. There is a correspondence of this love with the marriage of the Lord and the church, n. 62, 63. This love, from its origin and correspondence, is celestial, spiritual, holy, pure, and clean, above every other love imparted by the Lord to the angels of heaven and the men of the church, n. 64. It is also the foundation love of all celestial and spiritual loves, and thence of all natural loves, n. 65-67. Into this love are collected all joys and delights from first to last, n. 68, 69. None, however, come into this love, and can remain in it, but those who approach the Lord, and love the truths of the church, and practise its goods, n. 70-72. This love was the love of loves with the ancients, who lived in the golden, silver, and copper ages, n. 73.

ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD AND TRUTH n. 83-102.

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

ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE, n. 116-131.

The Lord in the Word is called the Bridegroom and Husband, and the church the bride and wife; and the conjunction of the Lord with the church, and the reciprocal conjunction of the church with the Lord, is called a marriage, n. 117. The Lord is also called a Father, and the church, a mother, n. 118, 119. The offspring derived from the Lord as a husband and father, and from the church as a wife and mother, are all spiritual; and in the spiritual sense of the Word are understood by sons and daughters, brothers and sisters, sons-in-law and daughters-in-law, and by other names of relations, n. 120. The spiritual offspring which are born from the Lord's marriage with the church, are truths and goods; truths, from which are derived understanding, perception, and all thought; and goods, from which are derived love, charity, and all affection, n. 121. From the marriage of good and truth, which proceeds from the Lord in the way of influx, man receives truth, and the Lord conjoins good thereto; and thus the church is formed by the Lord with man, n. 122-124. The husband does not represent the Lord, and the wife the church; because both together, the husband and the wife, constitute the church, n. 125. Therefore there is not a correspondence of the husband with the Lord, and of the wife with the church, in the marriages of the angels in the heavens, and of men on earth, n. 126. But there is a correspondence with conjugial love, semination, prolification, the love of infants, and similar things which exist in marriages and are derived from them, n. 127. The Word is the medium of conjunction, because it is from the Lord, and thereby is the Lord, n. 128. The church is from the Lord, and exists with those who come to him and live according to his precepts, n. 129. Conjugial love is according to the state of the church, because it is according to the state of wisdom with man, n. 130. And as the church is from the Lord, conjugial love is also from him, n. 131.

ON THE CHASTE PRINCIPLE AND THE NON-CHASTE, n. 138-156.

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

ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE LORD'S WORDS,—THEY ARE NO LONGER TWO BUT ONE FLESH, n. 156*-181.

From creation there is implanted in each sex a faculty and inclination, whereby they are able and willing to be joined together as it were into a one, n. 157. Conjugial love conjoins two souls, and thence two minds, into a one, n. 158. The will of the wife conjoins itself with the understanding of the man, and thence the understanding of the man with the will of the wife, n. 159. The inclination to unite the man to herself is constant and perpetual with the wife, but inconstant and alternate with the man, n. 160. Conjunction is inspired into the man from the wife according to her love, and is received by the man according to his wisdom, n. 161. This conjunction is effected successively from the first days of marriage; and with those who are principled in love truly conjugial, it is effected more and more thoroughly to eternity, n. 162. The conjunction of the wife with the rational wisdom of the husband is effected from within, but with his moral wisdom from without, n. 163-165. For the sake of this conjunction as an end, the wife has a perception of the affections of her husband, and also the utmost prudence in moderating them, n. 166. Wives conceal this perception with themselves, and hide it from their husbands for reasons of necessity, in order that conjugial love, friendship, and confidence, and thereby the blessedness of dwelling together, and the happiness of life may be secured, n. 167. This perception is the wisdom of the wife, and is not communicable to the man; neither is the rational wisdom of the man communicable to the wife, n. 168. The wife from a principle of love is continually thinking about the man's inclination to her, with the purpose of joining him to herself; it is otherwise with the man, n. 169. The wife conjoins herself to the man by applications to the desires of his will, n. 170. The wife is conjoined to her husband by the sphere of her life flowing from the love of him, n. 171. The wife is conjoined to the husband by the appropriation of the powers of his virtue; which however is effected according to their mutual spiritual love, n. 172. Thus the wife receives in herself the image of her husband, and thence perceives, sees, and is sensible of his affections, n. 173. There are duties proper to the husband, and others proper to the wife; and the wife cannot enter into the duties proper to the husband, nor the husband into the duties proper to the wife, so as to perform them aright, n. 174, 175. These duties also, according to mutual aid, conjoin the two into a one, and at the same time constitute one house, n. 176. Married partners, according to these conjunctions, become one man more and more, n. 177. Those who are principled in love truly conjugial, are sensible of their being a united man, as it were one flesh, n. 178. Love truly conjugial, considered in itself, is a union of souls, a conjunction of minds, and an endeavour towards conjunction in the bosoms, and thence in the body, n. 179. The states of this love are innocence, peace, tranquillity, inmost friendship, full confidence, and a mutual desire of mind and heart to do every good to each other; and the states derived from these are blessedness, satisfaction, delight, and pleasure; and from the eternal enjoyment of these is derived heavenly felicity, n. 180. These things can only exist in the marriage of one man with one wife, n. 181.

ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMEN BY MARRIAGE, n. 184-206

The state of a man's life, from infancy even to the end of his life, and afterwards to eternity, is continually changing, n. 185. In like manner a man's internal form, which is that of his spirit, is continually changing n. 186. These changes differ in the case of men and of women; since men from creation are forms of knowledge, intelligence, and wisdom, and women are forms of the love of those principles as existing with men, n. 187. With men there is an elevation of the mind into superior light, and with women an elevation of the mind into superior heat; and the woman is made sensible of the delights of her heat in the man's light, n. 188, 189. With both men and women, the states of life before marriage are different from what they are afterwards, n. 190. With married partners the states of life after marriage are changed, and succeed each other according to the conjunctions of their minds by conjugial love, n. 191. Marriage also induces other forms in the souls and minds of married partners, n. 192. The woman is actually formed into a wife, according to the description in the book of creation, n. 193. This formation is effected on the part of the wife by secret means: and this is meant by the woman's being created while the man slept, n. 194. This formation on the part of the wife, is effected by the conjunction of her own will with the internal will of the man, n. 195. The end herein is, that the will of both may become one, and that thus both may become one man, n. 196. This formation (on the part of the wife) is effected by an appropriation of the affections of the husband, n. 197. This formation (on the part of the wife) is effected by a reception of the propagations of the soul of the husband, with the delight arising from her desire to be the love of her husband's wisdom, n. 198. Thus a maiden is formed into a wife, and a youth into a husband, n. 199. In the marriage of one man with one wife, between whom there exists love truly conjugial, the wife becomes more and more a wife, and the husband more and more a husband, n. 200. Thus also their forms are successively perfected and ennobled from within, n. 201. Children born of parents who are principled in love truly conjugial, derive from them the conjugial principle of good and truth, whence they have an inclination and faculty, if sons, to perceive the things relating to wisdom; and if daughters, to love those things which wisdom teaches, n. 202-205. The reason of this is, because the soul of the offspring is from the father, and its clothing from the mother, n. 206.

UNIVERSALS RESPECTING MARRIAGES, n. 209-230.

The sense proper to conjugial love is the sense of touch, n. 210. With those who are in love truly conjugial, the faculty of growing wise increases; but with those who are not, it decreases, n. 211, 212. With those who are in love truly conjugial, the happiness of dwelling together increases; but with those who are not, it decreases, n. 213. With those who are in love truly conjugial, conjunction of minds increases, and therewith friendship; but with those who are not, they both decrease, n. 214. Those who are in love truly conjugial, continually desire to be one man; but those who are not in conjugial love, desire to be two, n. 215. Those who are in love truly conjugial, in marriage have respect to what is eternal; but with those who are not, the case is reversed, n. 216. Conjugial love resides with chaste wives; but still their love depends on the husbands, n. 216*. Wives love the bonds of marriage, if the men do, n. 217. The intelligence of women is in itself modest, elegant, pacific, yielding, soft, tender; but the intelligence of men is in itself grave, harsh, hard, daring, fond of licentiousness, n. 218. Wives are in no excitation as men are; but they have a state of preparation for reception, n. 219. Men have abundant store according to the love of propagating the truths of wisdom, and to the love of doing uses, n. 220. Determination is in the good pleasure of the husband, n. 221. The conjugial sphere flows from the Lord through heaven into everything in the universe, even to its ultimates, n. 222. This sphere is received by the female sex, and through that is transferred to the male sex, n. 223. Where there is love truly conjugial, this sphere is received by the wife, and only through her by the husband, n. 224. Where there is love not conjugial, this sphere is received indeed by the wife, but not by the husband through her, n. 225. Love truly conjugial may exist with one of the married partners, and not at the same time with the other, n. 226. There are various similitudes and dissimilitudes, both internal and external, with married partners, n. 227. Various similitudes can be conjoined, but not with dissimilitudes, n. 228. The Lord provides similitudes for those who desire love truly conjugial, and if not on earth he yet provides them in heaven, n. 229. A man, according to the deficiency and loss of conjugial love, approaches to the nature of a beast, n. 230.

ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES, n. 234-260.

There are spiritual heat and spiritual cold; and spiritual heat is love, and spiritual cold is the privation thereof, n. 235. Spiritual cold in marriages is a disunion of souls and a disjunction of minds, whence come indifference, discord, contempt, disdain, and aversion; from which, in several cases, at length comes separation as to bed, chamber, and house, n. 236. There are several successive causes of cold, some internal, some external, and some accidental, n. 237. Internal causes of cold are from religion, n. 238, 239. Of internal causes of cold the first is the rejection of religion by each of the parties, n. 240. Of internal causes of cold the second is that one of the parties has religion and not the other, n. 241. Of internal causes of cold the third is, that one of the parties is of one religion and the other of another, n. 242. Of internal causes of cold the fourth is, the falsity of the religion, n. 243. With many, the above-mentioned are causes of internal cold, but not at the same time of external, n. 244, 245. There are also several external causes of cold, the first of which is dissimilitude of minds and manner, n. 246. Of external causes of cold the second is, that conjugial love is believed to be the same as adulterous love, only that the latter is not allowed by law, but the former is, n. 247. Of external causes of cold the third is, a striving for preeminence between married partners, n. 248. Of external causes of cold the fourth is, a want of determination to any employment or business, whence comes wandering passion, n. 249. Of external causes of cold the fifth is, inequality of external rank and condition, n. 250. There are also causes of separation, n. 251. The first cause of legitimate separation is a vitiated state of mind, n. 252. The second cause of legitimate separation is a vitiated state of body, n. 253. The third cause of legitimate separation is impotence before marriage, n. 254. Adultery is the cause of divorce, n. 255. There are also several accidental causes of cold; the first of which is, that enjoyment is common (or cheap), because continually allowed, n. 256. Of accidental causes of cold the second is, that living with a married partner, from a covenant and contract, seems forced and not free, n. 257. Of accidental causes of cold the third is, affirmation on the part of the wife, and her talking incessantly about love, n. 258. Of accidental causes of cold the fourth is, the man's continually thinking that his wife is willing, and on the other hand, the wife's thinking that the man is not willing, n. 259. As cold is in the mind, it is also in the body; and according to the increase of that cold, the externals also of the body are closed, n. 260.

ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES, n. 271-292.

In the natural world almost all are capable of being joined together as to external, but not as to internal affections, if these disagree and are apparent, n. 272. In the spiritual world all are conjoined according to internal, but not according to external affections, unless these act in unity with the internal, n. 273. It is the external affections, according to which matrimony is generally contracted in the world, n. 274. But in case they are not influenced by internal affections which conjoin minds, the bonds of matrimony are loosed in the house, n. 275. Nevertheless those bonds must continue in the world till the decease of one of the parties, n. 276. In cases of matrimony, in which the internal affections do not conjoin, there are external affections, which assume a semblance of the internal, and tend to consociate, n. 277. Thence come apparent love, friendship, and favor between married partners, n. 278. These appearances are assumed conjugial semblances, and they are commendable, because useful and necessary, n. 279. These assumed conjugial semblances, in the case of a spiritual man conjoined to a natural, are founded in justice and judgement, n. 280. For various reasons, these assumed conjugial semblances with natural men are founded in prudence, n. 281. They are for the sake of amendment and accommodation, n. 282. They are for the sake of preserving order in domestic affairs, and for the sake of mutual aid, n. 283. They are for the sake of unanimity in the care of infants and the education of children, n. 284. They are for the sake of peace in the house, n. 285. They are for the sake of reputation out of the house, n. 286. They are for the sake of various favors expected from the married partner, or from his or her relations, and thus from the fear of losing such favors, n. 287. They are for the sake of having blemishes excused, and thereby of avoiding disgrace, n. 288. They are for the sake of reconciliations, n. 289. In case favor does not cease with the wife, when faculty ceases with the man, there may exist a friendship resembling conjugial friendship when the parties grow old, n. 290. There are various species of apparent love and friendship between married partners, one of whom is brought under the yoke, and therefore is subject to the other, n. 291. In the world there are infernal marriages between persons who interiorly are the most inveterate enemies, and exteriorly are as the closest friends, n. 292.

ON BETROTHINGS AND NUPTIALS, n. 295-314.

The right of choice belongs to the man, and not to the woman, n. 296. The man ought to court and intreat the woman respecting marriage with him, and not the woman the man, n. 297. The woman ought to consult her parents, or those who are in the place of parents, and then deliberate with herself before she consents, n. 298, 299. After a declaration of consent, pledges are to be given, n. 300. Consent is to be secured and established by solemn betrothing, n. 301. By betrothing, each party is prepared for conjugial love, n. 302. By betrothing, the mind of the one is united to the mind of the other, so as to effect a marriage of the spirit previous to a marriage of the body, n. 303. This is the case with those who think chastely of marriages; but it is otherwise with those who think unchastely of them, n. 304. Within the time of betrothing it is not allowable to be connected corporeally, n. 305. When the time of betrothing is completed, the nuptials ought to take place, n. 306. Previous to the celebration of the nuptials, the conjugial covenant is to be ratified in the presence of witnesses, n. 307. Marriage is to be consecrated by a priest, n. 308. The nuptials are to be celebrated with festivity, n. 309. After the nuptials, the marriage of the spirit is made also the marriage of the body, and thereby a full marriage, n. 310. Such is the order of conjugial love with its modes, from its first heat to its first torch, n. 311. Conjugial love precipitated without order and the modes thereof, burns up the marrows, and is consumed, n. 312. The states of the minds of each of the parties proceeding in successive order, flow into the state of marriage; nevertheless in one manner with the spiritual and in another with the natural, n. 313. There are successive and simultaneous order, and the latter is from the former and according to it, n. 314.

ON REPEATED MARRIAGES, n. 317-355.

After the death of a married partner, again to contract wedlock, depends on the preceding conjugial love, n. 318. After the death of a married partner, again to contract wedlock, depends also on the state of marriage in which the parties had lived, n. 319. With those who have not been in love truly conjugial, there is no obstacle or hindrance to their again contracting wedlock, n. 320. Those who had lived together in love truly conjugial, are unwilling to marry again, except for reasons separate from conjugial love, n. 321. The state of a marriage of a youth with a maiden differs from that of a youth with a widow, n. 322. Also the state of marriage of a widower with a maiden differs from that of a widower with a widow, n. 323. The varieties and diversities of these marriages, as to love and its attributes, are innumerable, n. 324. The state of a widow is more grievous that that of a widower n. 325.

ON POLYGAMY, n. 332-352.

Love truly conjugial can only exist with one wife, consequently neither can friendship, confidence, ability truly conjugial, and such a conjunction of minds that two may be one flesh, n. 333, 334. Thus celestial blessedness, spiritual satisfactions, and natural delights, which from the beginning were provided for those who are in love truly conjugial, can only exist with one wife, n. 335. All those things can only exist from the Lord alone; and they do not exist with any but those who come to him alone, and live according to his commandments, n. 336. Consequently love truly conjugial with its felicities can only exist with those who are of the Christian church, n. 337. Therefore a Christian is not allowed to marry more than one wife, n. 338. If a Christian marries several wives, he commits not only natural but also spiritual adultery, n. 339. The Israelitish nation was permitted to marry several wives, because they had not the Christian church, and consequently love truly conjugial could not exist with them, n. 340. At this day the Mahometans are permitted to marry several wives, because they do not acknowledge the Lord Jesus Christ to be one with Jehovah the Father, and thereby to be the God of heaven and earth, and hence cannot receive love truly conjugial, n. 341. The Mahometan heaven is out of the Christian heaven, and is divided into two heavens, the inferior and the superior; and only those are elevated into their superior heaven, who renounce concubines, and live with one wife, and acknowledge our Lord as equal to God the Father, to whom is given dominion over heaven and earth, n. 342-344. Polygamy is lasciviousness, n. 345. Conjugial chastity, purity, and sanctity, cannot exist with polygamists, n. 346. A polygamist, so long as he remains such, cannot become spiritual, n. 347. Polygamy is not sin with those who live in it from a religious notion, n. 348. Polygamy is not sin with those who are in ignorance respecting the Lord, n. 349, 350. Of these, although polygamists, such are saved as acknowledge a God, and from a religious notion live according to the civil laws of justice, n. 351. But none either of the latter or of the former can be associated with the angels in the Christian heavens, n. 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 according as the love is good or evil, n. 362. The zeal of a good love and the zeal of an evil love, are alike in externals, but altogether different in internals, n. 363, 364. The zeal of a good love in its internals contains a hidden store of love and friendship: but the zeal of an evil love in its internals contains a hidden store of hatred and revenge, n. 365, 366. The zeal of conjugial love is called jealousy, n. 367. Jealousy is like an ardent fire against those who infest love exercised towards a married partner, and like a terrible fear for the loss of that love, n. 368. There is spiritual jealousy with monogamists, and natural with polygamists, n. 369, 370. Jealousy with those married partners who tenderly love each other, is a just grief grounded in sound reason, lest conjugial love should be divided, and should thereby perish, n. 371, 372. Jealousy, with married partners who do not love each other, is grounded in several causes; arising in some instances from various mental weaknesses, n. 373-375. In some instances there is not any jealousy; and this also from various causes, n. 376. There is a jealousy also in regard to concubines, but not such as in regard to wives, n. 377. Jealousy likewise exists among beasts and birds, n. 378. The jealousy of men and husbands is different from that of women and wives, n. 379.

ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS, n. 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. 388-390. The sphere of the love of infants is a sphere of protection and support of those who cannot protect and support themselves, n. 391. This sphere affects both the evil and the good, and disposes every one to love, protect, and support his offspring from his own love, n. 392. This sphere principally affects the female sex, thus mothers; and the male sex, or fathers, by derivation from them, n. 393. This sphere is also a sphere of innocence and peace (from the Lord,) n. 394. The sphere of innocence flows into infants, and through them into the parents, and affects them, n. 395. It also flows into the souls of the parents, and unites with the same sphere with the infants; and it is principally insinuated by means of the touch, n. 396, 397. In the degree in which innocence retires from infants, affection and conjunction also abate, and this successively, even to separation, n. 398. A state of rational innocence and peace with parents towards infants, is grounded in the circumstance, that they know nothing and can do nothing from themselves, but from others, especially from the father and mother; and this state successively retires, in proportion as they know and have ability from themselves, and not from others, n. 399. The sphere of the love of procreating advances in order from the end through causes into effects, and makes periods; whereby creation is preserved in the state foreseen and provided for, n. 400, 401. The love of infants descends, and does not ascend, n. 402. Wives have one state of love before conception, and another state after, even to the birth, n. 403. With parents conjugial love is conjoined with the love of infants by spiritual causes, and thence by natural, n. 404. The love of infants and children is different with spiritual married partners from what it is with natural, n. 405-407. With the spiritual, that love is from what is interior or prior, but with the natural, from what is exterior or posterior, n. 408. In consequence hereof that love prevails with married partners who mutually love each other, and also with those who do not at all love each other, n. 409. The love of infants remains after death, especially with women, n. 410. Infants are educated under the Lord's auspices by such women, and grow in stature and intelligence as in the world, n. 411, 412. It is there provided by the Lord, that with those infants the innocence of infancy becomes the innocence of wisdom, (and thus they become angels) n. 413, 414.

PART THE SECOND.

PRELIMINARY NOTE BY THE EDITOR.

ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE, n. 423-443.

It is not known what adulterous love is, unless it be known what conjugial love is, n. 424. Adulterous love is opposed to conjugial love, n. 425. Adulterous love is opposed to conjugial love, as the natural man viewed in himself is opposed to the spiritual man, n. 426. Adulterous love is opposed to conjugial love, as the connubial connection of what is evil and false is opposed to the marriage of good and truth, n. 427, 428. Hence adulterous love is opposed to conjugial love as hell is to heaven, n. 429. The impurity of hell is from adulterous love, and the purity of heaven from conjugial love, n. 430. In the church, the impurity and the purity are similarly circumstanced, n. 431. Adulterous love more and more makes a man (homo) not a man (homo), and a man (vir) not a man (vir); and conjugial love makes a man (homo) more and more a man (homo) and a man (vir), n. 432, 433. There are a sphere of adulterous love and a sphere of conjugial love, n. 434. The sphere of adulterous love ascends from hell, and the sphere of conjugial love descends from heaven, n. 435. In each world those two spheres meet, but do not unite, n. 436. Between those two spheres there is an equilibrium, and man is in it, n. 437. A man can turn himself to whichever sphere he pleases; but so far as he turns himself to the one, so far he turns himself from the other, n. 438. Each sphere brings with it delights, n. 439. The delights of adulterous love commence from the flesh, and are of the flesh even in the spirit; but the delights of conjugial love commence in the spirit, and are of the spirit even in the flesh, n. 440, 441, The delights of adulterous love are the pleasures of insanity; but the delights of conjugial love are the delights of wisdom, n. 442, 443.

ON FORNICATION, n. 444*-460.

Fornication is of the love of the sex, n. 445. The love of the sex, from which fornication is derived, commences when a youth begins to think and act from his own understanding, and his voice to be masculine, n. 446. Fornication is of the natural man, n. 447. Fornication is lust, but not the lust of adultery, n. 448, 449. With some men, the love of the sex cannot without hurt be totally checked from going forth into fornication, n. 450. Therefore in populous cities public stews are tolerated, n. 451. Fornication is light, so far as it looks to conjugial love, and gives this love the preference, n. 452. The lust of fornication is grievous, so far as it looks to adultery, n. 453. The lust of fornication is more grievous as it verges to the desire of varieties and of defloration, n. 454. The sphere of the lust of fornication, such as it is in the beginning, is a middle sphere between the sphere of adulterous love and the sphere of conjugial love, and makes an equilibrium, n. 455. Care is to be taken, lest by immoderate and inordinate fornications conjugial love be destroyed, n. 456. Inasmuch as the conjugial principle of one man with one wife is the jewel of human life, and the reservoir of the Christian religion, n. 457, 458. With those who, from various reasons, cannot as yet enter into marriage, and from their passion for the sex, cannot moderate their lusts, this conjugial principle may be preserved, if the vague love of the sex be confined to one mistress, n. 459. Keeping a mistress is preferable to vague amours, provided only one be kept, and she be neither a maiden nor a married woman, and the love of the mistress be kept separate from conjugial love, n. 460.

ON CONCUBINAGE, n. 462-476.

There are two kinds of concubinage, which differ exceedingly from each other, the one conjointly with a wife, the other apart from a wife, n. 463. Concubinage conjointly with a wife, is altogether unlawful for Christians, and detestable, n. 464. It is polygamy, which has been condemned, and is to be condemned by the Christian world, n. 465. It is an adultery whereby the conjugial principle, which is the most precious jewel of the Christian life, is destroyed, n. 466. Concubinage apart from a wife, when it is engaged in from causes legitimate, just, and truly excusatory, is not unlawful, n. 467. The legitimate causes of this concubinage are the legitimate causes of divorce, while the wife is nevertheless retained at home, n. 468, 469. The just causes of this concubinage are the just causes of separation from the bed, n. 470. Of the excusatory causes of this concubinage some are real and some not, n. 471. The really excusatory causes are such as are grounded in what is just, n. 472, 473. The excusatory causes which are not real are such as are not grounded in what is just, although in the appearance of what is just, n. 474. Those who, from causes legitimate, just, and really excusatory, are engaged in this concubinage, may at the same time be principled in conjugial love, n. 475. While this concubinage continues, actual connection with a wife is not allowable, n. 476.

ON ADULTERIES AND THEIR GENERA AND DEGREES, n. 478-499.

There are three genera of adulteries,—simple, duplicate, and triplicate, n. 479. Simple adultery is that of an unmarried man with another's wife, or of an unmarried woman with another's husband, n. 480, 481. Duplicate adultery is that of a husband with another's wife, or of a wife with another's husband, n. 482, 483. Triplicate adultery is with relations by blood, n. 484. There are four degrees of adulteries, according to which they have their predications, their charges of blame, and after death their imputation, n. 485. Adulteries of the first degree are adulteries of ignorance, which are committed by those who cannot as yet, or cannot at all, consult the understanding, and thence check them, n. 486. In such cases adulteries are mild, n. 487. Adulteries of the second degree are adulteries of lust, which are committed by those who indeed are able to consult the understanding, but from accidental causes at the moment are not able, n. 488. Adulteries committed by such persons are imputatory, according as the understanding afterwards favors them or not, n. 489. Adulteries of the third degree are adulteries of the reason, which are committed by those who with the understanding confirm themselves in the persuasion that they are not evils of sin, n. 490. The adulteries committed by such persons are grievous, and are imputed to them according to confirmations, n. 491. Adulteries of the fourth degree are adulteries of the will, which are committed by those who make them lawful and pleasing, and who do not think them of importance enough to consult the understanding respecting them, n. 492. The adulteries committed by these persons are exceedingly grievous, and are imputed to them as evils of purpose, and remain in them as guilt, n. 493. Adulteries of the third and fourth degree are evils of sin, according to the quantity and quality of understanding and will in them, whether they are actually committed or not, n. 494. Adulteries grounded in purpose of the will, and adulteries grounded in confirmation of the understanding, render men natural, sensual, and corporeal, n. 495, 496. And this to such a degree, that at length they reject from themselves all things of the church and of religion, n. 497. Nevertheless they have the powers of human rationality like other men, n. 498. But they use that rationality while they are in externals, but abuse it while they are in externals, 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 villany of a robber, n. 504. The lot of those who have confirmed themselves in the persuasion that the lust of defloration is not an evil of sin, after death is grievous, n. 505.

ON THE LUST OF VARIETIES, n. 506-510.

By the lust of varieties is meant the entirely dissolute lust of adultery, n. 507. That lust is love, and at the same time loathing, in regard to the sex, n. 508. The lot of those (who have been addicted to that lust) after death is miserable, since they have not the inmost principle of life, n. 510.

ON THE LUST OF VIOLATION, n. 511, 512.

ON THE LUST OF SEDUCING INNOCENCIES, n. 513, 514.

ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUAL MARRIAGE, n. 515-520.

ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL, n. 523-531.

The evil in which every one is principled, is imputed to him after death; and so also the good, n. 524. The transference of the good of one person into another is impossible, n. 525. Imputation, if by it is meant such transference, is a frivolous term, n. 526. Evil or good is imputed to every one according to the quality of his will and of his understanding, n. 527-529. Thus adulterous love is imputed to every one, n. 530. Thus also conjugial love is imputed to every one, n. 531.

INDEX TO THE MEMORABLE RELATIONS.

Conjugial love seen in its form with two conjugial partners, who were conveyed down from heaven in a chariot, n. 42, 43.

Three novitiates from the world receive information respecting marriages in heaven, n. 44.

On the chaste love of the sex, n. 55.

On the temple of wisdom, where the causes of beauty in the female sex are discussed by wise ones, n. 56.

On conjugial love with those who lived in the golden age, n. 75.

On conjugial love with those who lived in the silver age, n. 76.

On conjugial love with those who lived in the copper age, n. 77.

On conjugial love with those who lived in the iron age, n. 78.

On conjugial love with those who lived after those ages, n. 79, 80.

On the glorification of the Lord by the angels in the heavens, on account of his advent, and of conjugial love, which is to be restored at that time, n. 81.

On the precepts of the New Church, n. 82.

On the origin of conjugial love, and of its virtue or potency, discussed by an assembly of the wise from Europe, n. 103, 104.

On a paper let down from heaven to the earth, on which was written, The marriage of good and truth, n. 115.

What the image and likeness of God is, and what the tree of life, and the tree of the knowledge of good and evil, n. 132-136.

Two angels out of the third heaven give information respecting conjugial love there, n. 137.

On the ancients in Greece, who inquired of strangers, What news from the earth? Also, on men found in the woods, n. 151*-154*.

On the golden shower and hall, where the wives said various things respecting conjugial love, n. 155*.

The opinion of the ancient sophi in Greece respecting the life of men after death, n. 182.

On the nuptial garden called Adramandoni, where there was a conversation respecting the influx of conjugial love, n. 183.

A declaration by the ancient sophi in Greece respecting employments in heaven, n. 207.

On the golden shower and hall, where the wives again conversed respecting conjugial love, n. 208.

On the judges who were influenced by friendship, of whom it was exclaimed, O how just! n. 231.

On the reasoners, of whom it was exclaimed, O how learned! n. 232.

On the confirmatory, of whom it was exclaimed, O how wise! n. 233.

On those who are in the love of ruling from the love of self, n. 261-266.

On those who are in the love of possessing all things of 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 respecting conjugial love, n. 293.

Observations by the same wives on the prudence of women, n. 294.

A discussion what the soul is, and what is its quality, n. 315.

On the garden, where there was a conversation respecting the divine providence in regard to marriages, n. 316.

On the distinction between what is spiritual and what is natural, n. 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, 356.

A discussion, whether nature is of life, or life of nature; also respecting the centre and expanse of life and nature, n. 380.

Orators delivering their sentiments on the origin of beauty in the female sex, n. 381-384.

That all things which exist and take place in the natural world, are from the Lord through the spiritual world, n. 415-422.

On the angels who were ignorant of the nature and meaning of adultery, n. 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. 521, 522.

On the new things revealed by the Lord, n. 532.



INDEX TO CONJUGIAL LOVE.

* * * * *

The Numbers refer to the Paragraphs, and not to the Pages.

* * * * *

ABOMINATION OF DESOLATION. Matt. xxiv. 15, signifies the falsification and deprivation of all truth, 80.

ABSENCE in the spiritual world, its cause, 171.

ACTION.—In all conjunction by love there must be action, reception, and reaction, 293. From the will, which in itself is spiritual, actions 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 delight, 461. The influx of Love and wisdom from the Lord is the essential activity from which comes all delight, 461. From conjugial love, as from a fountain, issue the activities and alacrities of life, 249.

ACTORS.—In heaven, out of the cities, are exhibited stage entertainments, wherein the actors represent the various virtues and graces of moral life, 17, 79.

ACTUALLY, 66, 98, 178, &c.

Obs.—This expression is used to distinguish Actualiter from Realiter, of which the author also makes use; thus between actually and really, there is the same distinction as between actual taken in a philosophical sense, and real.

ACUTION.—The spiritual purification of conjugial love may be compared with the purification of natural spirits effected by chemists, and called acution, 145.

ADAM.—In what his sin consisted, 444. Error of those who believe that Adam was wise and did good from himself, and that this was his state of integrity, 135. The evil in which each man is born, is not derived hereditarily from Adam, but from his parents, 525. If it is believed that the guilt of Adam is inscribed on all the human race, it is because few reflect on any evil in themselves, and thence know it, 525. Adam and man are one expression in the Hebrew tongue, 156*.

ADJUNCTION.—The union of the soul and mind of one married partner to those of the other, is an actual adjunction, and cannot possibly be dissolved, 321. This adjunction is close and near according to the love, and approaching to contact with those who are principled in love truly conjugial, 158. It may be called spiritual cohabitation, which takes place with married partners who love each other tenderly, however remote their bodies may be from each other, 158.

ADMINISTRATIONS in the spiritual world, 207. The discharge of them is attended with delight, 207.

ADMINISTRATORS.—In the spiritual world there are administrators, 207.

ADORATIONS.—Why the ancients in their adorations turned their faces to the rising sun, 342.

ADRAMANDONI is the name of a garden in the spiritual world; this word signifies the delight of conjugial love, 183.

ADULTERERS.—As soon as a man actually becomes an adulterer, heaven is closed to him, 500. Adulterers become more and more not men, 432. There are four kinds of adulterers:—1st, Adulterers from a purposed principle are those who are so from the lust of the will; 2d, adulterers from a confirmed principle are those who are so from the persuasion of the understanding; 3d, adulterers from a deliberate principle are those who are so from the allurements of the senses; 4th, adulterers from a non-deliberate principle are those who are not in the faculty or not in the liberty of consulting the understanding, 432. Those of the two former kinds become more and more not men, but the two latter kinds become men as they recede from those errors, 432. Reasonings of adulterers, 500. Every unclean principle of hell is from adulterers, 500, 477. Whoever is in spiritual adultery is also in natural adultery, 520.

ADULTERERS from a deliberate principle and from a non-deliberate principle, 432.

ADULTERY, by, is meant scortation opposite to marriage, 480. The horrible nature of adultery, 483. Spiritual adultery is the connection of evil and the false, 520. Adulteries are the complex of all evils, 356. Why hell in the total is called adultery, 520. There are three genera of adulteries, simple, duplicate, and triplicate, 478, 484. There are four degrees of adulteries, according to which they have their predications, their charges of blame, and after death, their imputations, 485-499:—1st, Adulteries of ignorance, &c., 486, 487; 2d, adulteries of lust, 488, 489; 3d, adulteries of the reason or understanding, &e., 490, 491; 4th, adulteries of the will, 492, 493. The distinction between adulteries of the will and those of the understanding, 490. The adultery of the reason is less grievous than the adultery of the will, 490.—Accessories of adultery and aggravations of it, 454. Adultery is the cause of divorce, 255. Representative of adultery in its business, 521.

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, 273. In the natural world, almost all are capable of being joined together as to external affections, but not as to internal affections, if these disagree and appear, 272. In the spiritual world all are conjoined as to internal affections, but not according to external, unless these act in unity with the internal, 273. The affections according to which wedlock is commonly contracted in the world, are external, 274; but in that case they are not influenced by internal affections, which conjoin minds, the bonds of wedlock are loosed in the house, 275. By internal affections are meant the mutual inclinations which influence the mind of each of the parties from heaven; whereas by external affections are meant the inclinations which influence the mind of each of the parties from the world, 277. The external affections by death follow the body, and are entombed with it, those only remaining which cohere with internal principles, 320. Women were created by the Lord affections of the wisdom of men, 56. Their affection of wisdom is essential beauty, 56. All the angels are affections of love in a human form, 42: the ruling affection itself shines forth from their faces; and from their affection, and according to it, the kind and quality of their raiment is derived and determined, 42.

AFFLICTION, great, Matt. xxiv. 21, signifies the state of the church infested by evils and falses, 80.

AFFLUX, 293.

Obs.—Afflux is that which flows upon or towards, and remains generally in the external, without penetrating interiorly, A.C., n. 7955. Efflux is that which flows from, and is generally predicated of that which proceeds from below upwards. Influx is that which flows into, or which penetrates interiorly, provided it meets with no obstacle; it is generally used when speaking of that which comes from above, thus from heaven, that is, from the Lord through heaven.

AFRICANS more intelligent than the learned of Europe, 114.

AGE.—The common states of a man's life are called infancy, childhood, youth, manhood, and old age, 185. Unequal ages induce coldness in marriage, 250. In the heavens there is no inequality of age, all there are in one flower of youth, and continue therein to eternity, 250. Golden age, 75. Silver age or period, 76. Copper age, 77. Iron age, 78. Age of iron mixed with miry clay, 79. Age of gold, 42, 75; of silver, 76; of copper, 77; of iron, 78; of iron mixed with clay, 79. The ages of gold, silver, and copper are anterior to the time of which we have any historical records, 73. Men of the golden age knew and acknowledged that they were forms receptive of life from God, and that on this account wisdom was inscribed on their souls and hearts, and hence that they saw truth from the light of truth, and by truths perceived good from the delight of the love thereof, 153*. All those who lived in the silver age had intelligence grounded in spiritual truths, and thence in natural truths, 76.

AID, mutual, of husband and wife, 176.

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

ALCOHOL.—Wisdom purified may be compared with alcohol, which is a spirit highly rectified, 145.

ALCORAN, 342.

ALPHA, the, and the Omega.—Why the Lord is so called, 326.

ALPHABET in the spiritual world, each letter of it is significative, 326.

AMBASSADOR in the spiritual world discussing with two priests on the subject of human prudence, 354.

ANCIENTS.—Of marriages among the ancients, and the most ancient, 75, 77. The most ancient people in this world did not acknowledge any other wisdom than the wisdom of life; but the ancient people acknowledged the wisdom of reason as wisdom, 130. Precepts concerning marriages left by the ancient people to their posterity, 77. Angels are men; their form is the human form, 30. They appear to man when the eyes of his spirit are opened, 30. All the angels are affections of love in the human form, 42. Angels who are loves, and thence wisdoms, are called celestial, and with them conjugial love is celestial; angels who are wisdoms, and thence loves, are called spiritual, and similar thereto is their conjugial principle, 64. There are among the angels some of a simple, and some of a wise character, and it is the part of the wise to judge, when the simple, from their simplicity and ignorance, are doubtful about what is just, or through mistake wander from it, 207. Every angel has conjugial love with its virtue, ability, and delights, according to his application to the genuine use in which he is, 207. Every man has angels associated to him from the Lord, and such is his conjunction with them, that if they were taken away, he would instantly fall to pieces, 404.

ANGER.—Why it is attributed to the Lord, 366.

ANIMALS.—Wonderful things conspicuous in the productions of animals, 416. Every animal is led by the love implanted in his science, as a blind person is led through the streets by a dog, 96. See Beasts.

ANIMUS.—By animus is meant the affections, and thence the external inclinations, which are principally insinuated after birth by education, social intercourse, and consequent habits of life, 246.

Obs.—These affections and inclinations constitute a sort of inferior mind.

ANTIPATHY.—In the spiritual world, antipathies are not only felt, but also appear in the face, the discourse, and the gesture, 273. It is otherwise in the natural world, where antipathies may be concealed, 272. Among certain married partners in the natural world, there is an antipathy in their internals, and an apparent sympathy in their externals, 292. Antipathy derives its origin from the opposition of spiritual spheres which emanate from subjects, 171.

ANTIQUITY.—Memorable things of antiquity seen in heaven amongst a nation that lived in the copper age, 77.

AORTA, 315.

APES.—Of those in hell who appear like apes, 505.

APOCALYPSE.—A voice from heaven commanded Swedenborg to apply to the work begun in the Apocalypse, and finish it within two years, 522, 532.

APOPLEXY.—Permanent infirmity, arising from apoplexy, a cause of separation, 253, 470.

APPEARANCE.—Spaces in the spiritual world are appearances; distances, also, and presences are appearances, 158. The appearances of distances and presences there, are according to the proximities, relationships, and affinities of love, 158. Those things which, from their origin, are celestial and spiritual, are not in space, but in the appearances of space, 158.

Obs.—Those things which in the spiritual world are present to the sight of spirits and angels are called appearances; those things are called appearances, because, corresponding to the interiors of spirits and of angels, they vary according to the states of those interiors. There are real appearances and appearances unreal; the unreal appearances are those which do not correspond to the interiors. See Heaven and Hell.

APPROPRIATION of evil how it is effected, 489.

ARCANA of wisdom respecting conjugial love; it is important that they should be discovered, 43. Arcana of conjugial love concealed with wives, 166, 155*, 293. Arcanum relative to conception, which takes place though the souls of two married partners be disjoined, 245. Arcanum respecting the actual habitation of every man in some society, either of heaven or hell, 530. Arcana known to the ancients, and at this day lost, 220. Arcana revealed, which exceed in excellence all the arcana heretofore revealed since the beginning of the church, 532. These arcana are yet reputed on earth as of no value, 533.

ARCHITECTONIC ART, the, is in its essential perfection in heaven, and hence are derived all the rules of that art in the world, 12.

ARISTIPPUS, 151*.

ARISTOTLE, 151*.

ARMIES of the Lord Jehovah. Thus the most ancient people called themselves, 75.

ARTIFICERS in the spiritual world, 207: wonderful works which they execute there, 207.

AS FROM HIMSELF, 132, 134, 269, 340.

ASSAULT.—How love defends itself when assaulted, 361.

ASSES.—Of those who, in the spiritual world, appear at a distance like asses heavily laden, 232. Blazing ass upon which a pope was seated in hell, 265.

ASSOCIATE, to.—All in the heavens are associated according to affinities and relationships of love, and have habitations accordingly, 50.

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

ATHEISTS, who are in the glory of reputation arising from self-love, and thence in a high conceit of their own intelligence, enjoy a more sublime rationality than many others; the reason why, 269. Why the understanding of atheists, in spiritual light, appeared open beneath but closed above, 421.

ATHENAEUM, city of, in the spiritual world, 151*, 182, 207. Sports of the Athenaeides, 207. These games were spiritual exercises, 207.

ATMOSPHERES.—The world is distinguished into regions as to the atmospheres, the lowest of which is the watery, the next above is the aerial, and still higher is the etherial, above which there is also the highest, 188, The reason why the atmosphere appears of a golden color in the heaven in which the love of uses reigns, 266.

AURA.—Thus the superior atmosphere is named, 145. The aura is the continent of celestial light and heat, or of the wisdom and love in which the angels are principled, 145. See Atmospheres.

AUTHORESSES, learned.—Examination of their writings in the spiritual world in their presence, 175.

AVERSION between married partners arises from spiritual cold, 236. Whence arises aversion on the part of the husband towards the wife, 305. Aversion between married partners arises from a disunion of souls and a disjunction of minds, 236.

BACK, the.—The sphere which issues forth from man encompasses him on the back and on the breast, lightly on the back, but more densely on the breast, 171, 224. The effect of this on married partners, who are of different minds and discordant affections. 171.

BALANCE.—Love truly conjugal is like a balance in which the inclinations for iterated marriages are made, 318. The mind is kept balancing to another marriage, according to the degree of love in which it was principled in the former marriage, 318.

BANK of roses, 8, 294.

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

BEARS signify those who read the Word in the natural sense, and see truths therein, without understanding, 193. Those who only read the Word, and imbibe thence nothing of doctrine, appear at a distance, in the spiritual world, like bears, 78.

BEASTS are born into natural loves, and thereby into sciences corresponding to them; still they do not know, think, understand, and relish any sciences, but are led through them by their loves, almost as blind persons are led through the streets by dogs, 134. Beasts are born into all the sciences of their loves, thus into all that concerns their nourishment, habitation, love of the sex, and the education of their young, 133. Difference between man and beasts, 133, 134. Every beast corresponds to some quality, either good or evil, 76. Beasts in the spiritual world are representative, but in the natural world they are real, 133. Wild beasts in the spiritual world are correspondences, and thus representatives of the lusts in which the spirits are, 79. The state of men compared with that of beasts, 151*. Men like beasts, found in the forests, 151*. Beast-men, 233.

BEAUTY.—The affection of wisdom is essential beauty, 56. Cause of beauty in the female sex, 56. Women have a two-fold beauty, one natural, which is that of the face and the body, and the other spiritual, which is that of the love and manners, 330. Beauty in the spiritual world is the form of the love and manners, 330. Discussion on the beauty of woman, 330. Origin of that beauty, 382-384. Ineffable beauty of a wife in the third heaven, 42.

BEES.—Their wonderful instinct, 419.

BEHIND.—In the spiritual world, it is not allowed any one to stand behind another, and speak to him, 444.

BEINGS.—The desire to continue in its form is implanted by creation in all living beings, 361.

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

BETROTHINGS, of, 295-314. Reasons of betrothings, 301. By betrothing each party is prepared for conjugial love, 302. By betrothing, the mind of one is conjoined to the mind of the other, so as to effect a marriage of the spirit, previous to marriage, 303, 305. Of betrothings in heaven, 20; 21.

BIRDS in the spiritual world are representative forms, 76. Every bird corresponds to some good or bad quality, 76.

BIRDS OF PARADISE.—In heaven the forms under which the chaste delights of conjugial love are presented to the view, are birds of paradise, &c., 430. A pair of birds of paradise represent the middle region of conjugial love, 270.

BLESSEDNESS, 69, 180. Love receives its blessedness from communication by uses with others, 266. The infinity of all blessedness is in the Lord, 335.

BLESSING of marriages by the priests, 308

BLUE.—What the color blue signifies, 76.

BODY, the material, is composed of watery and earthy elements, and of aerial vapors thence arising, 192. The material body of man is overcharged with lusts, which are in it as dregs that precipitate themselves to the bottom when the must of wine is clarified, 272. Such are the constituent substances of which the bodies of men in the world are composed, 272. The bodies of men viewed interiorly are merely forms of their minds exteriorly organized to effect the purposes of the soul, 310. See Mind. Every thing which is done in the body is from a spiritual origin, 220. All things which are done in the body by man flow in from his spirit, 310. Man when stripped of his body is in his internal affections, which his body had before concealed, 273. What is in the spirit as derived from the body does not long continue, but the love which is in the spirit and is derived from the body does continue, 162, 191. Marriages of the spirit ought to precede marriages of the body, 310.

BOND.—The internal or spiritual bond must keep the external or natural in its order and tenor, 320. Wives love the bonds of marriage if the men do, 217. Unless the external affections are influenced by internal, which conjoin minds, the bonds of wedlock are loosed in the house, 275.

BOOKS.—In heaven, as in the world, there are books, 207.

BORN, to be.—Man is born in total ignorance, 134. Every man by birth is merely corporeal, and from corporeal he becomes natural more and more interiorly, and thus rational, and at length spiritual, 59, 305, 447. He becomes rational in proportion as he loves intelligence, and spiritual if he loves wisdom, 94, 102. Man is not born into any knowledge, and if he does not receive instruction from others, is viler than a beast, 350. Man is born without sciences, to the end that he may receive them all, and he is born into no love, to the intent that he may come into all love, 134. Every man is born for heaven and no one for hell, and every one comes into heaven (by influence) from the Lord, and into hell (by influence) from self, 350.

BREAST, the, of man signifies wisdom, 198. All things which by derivation from the soul and mind have their determination in the body, first flow into the bosom, 179. The breast is as it were a place of public assembly, and a royal council chamber, and the body is as a populous city around it, 179. The sphere of the man's life encompasses him more densely on the breast, but lightly on the back, 171, 224. See Back.

BRETHREN.—The Lord calls those brethren 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 fire and brimstone, 79, 80.

CABINET of antiquities in the spiritual world, 77.

CALF, a golden, signifies the pleasure of the flesh, 535.

CAP, a, signifies intelligence, 293. Turreted cap, 78.

CAROTID ARTERIES, 315.

CASTIGATION.—The spiritual purification of conjugial love may be compared with the purification of natural spirits effected by chemists, and named castigation, 145.

CATS.—Comparison concerning them, 512.

CAUSE.—See End. To speak from causes is the speech of wisdom, 75. Causes of coldness, separations, and divorces in marriages, 234-260. Causes of concubinage, 467-474.

CAUSES, the various, of legitimate separation, 253, 470.

CELEBRATION of the Lord from the Word, 81.

CELESTIAL.—In proportion as a man loves his wife he becomes celestial and internal, 77.

CELIBACY ought not to be preferred to marriage, 156. Chastity cannot be predicated of those who have renounced marriage by vows of perpetual celibacy, unless there be and remain in them the love of a life truly conjugial, 155. The sphere of perpetual celibacy infests the sphere of conjugial love, which is the very essential sphere of heaven, 54. Those who live in celibacy, if they are spiritual, are on the side of heaven, 54. Those who in the world have lived a single life, and have altogether alienated their minds from marriage, in case they be spiritual, remain single; but if natural, they become whoremongers, 54. For those who in their single state have desired marriage, and have solicited it without success, if they are spiritual, blessed marriages are provided, but not until the; come into heaven, 54.

CENTRE of nature and of life, 380.

CERBERUS, 79.

CEREBELLUM, the, is beneath the hinder part of the head, and is designed for love and the goods thereof, 444.

CEREBRUM, the, is beneath the anterior and upper part of the head, and is designed for wisdom and the truths thereof, 444.

CHANGE, the, of the state of life which takes place with men and with women by marriage, 184-206. By changes of the state of life are meant changes of quality as to the things appertaining to the understanding, and as to those appertaining to the will, 184. The changes which take place in man's internal principles are more perfectly continuous than those which take place in his external principles, 185. The changes which take place in internal principles are changes of the state of the will as to affections, and changes of the state of the understanding as to thoughts, 185. The changes of these two faculties are perpetual with man from infancy even to the end of his life, and afterwards to eternity, 185. These changes differ in the case of men and in the case of women, 187.

CHARGES of blame are made by a judge according to the law, 485. Difference between predications, charges of blame, and imputations, 485.

CHARIOT, a, signifies the doctrine of truth, 76.

CHARITY is love, 10.

CHARITY AND FAITH.—Good has relation to charity, and truth to faith, 115, 124. To live well is charity, and to believe well is faith, 233. Charity and faith are the life of God in man, 135.

CHASTE PRINCIPLE, concerning the, and the non-chaste, 138-156. The chaste principle and the non-chaste are predicated solely of marriages, and of such things as relate to marriages, 139. The Christian conjugial principle alone is chaste, 142. See Conjugial.

CHASTITY OF MARRIAGE, 138, and following. See Contents. The chastity of marriage exists by a total abdication of what is opposed to it from a principle of religion, 147-149. The purity of conjugial love is what is called chastity, 139. Love truly conjugial is essential chastity, 139, 143. Non-chastity is a removal of what is unchaste from what is chaste, 138.

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

CHEMISTS.—Spiritual purification compared to the natural purification of spirits effected by chemists, 145.

CHILDREN born of parents who are principled in love truly conjugial, derive from their parents the conjugial principle of good and truth, 202-205. Infants in heaven become men of stature and comeliness, according to the increments of intelligence with them; it is otherwise with infants on earth, 187. When they have attained the stature of young men of eighteen, and young girls of fifteen years of age, in this world, then marriages are provided by the Lord for them, 444. The love of infants remains after death, especially with women, 410. Infants are educated under the Lord's auspices by such women, 411. Little children in the Word signify those who are in innocence, 414. The love of infants corresponds to the defence of good and truth, 127.

CHRIST.—The kingdom of Christ, which is heaven, is a kingdom of uses, 7. To reign with Christ signifies to be wise, and to perform uses, 7.

CHRISTIAN.—Love truly conjugial with its delights can only exist among those who are of the Christian church, 337. Not a single person throughout the Christian world is acquainted with the true nature of heavenly joy and eternal happiness, 4.

CHRYSALISES, 418.

CHURCH, the, is from the Lord, and exists with those who come to Him, and live according to His precepts, 129. The church is the Lord's kingdom in the world, corresponding to his kingdom in the heavens; and also the Lord conjoins them together, that they may make a one, 431. The church in general and in particular is a marriage of good and of truth, 115. The church with man is formed by the Lord by means of truths to which good is adjoined, 122-124. The church with its goods and truths can never exist but with those who live in love truly conjugial with one wife, 76. The church is of both sexes, 21. The husband and wife together are the church; with these the church first implanted in the man and by the man in the wife, 125. How the church is formed by the Lord with two married partners, and how conjugial love is formed thereby, 68. The origin of the church and of conjugial love are in one place of abode, 238.

CIRCE, 521.

CIRCLE.—What circles round the head represent in the spiritual life, 269. Circle and increasing progression of conjugial love, 78.

CIRCUMSTANCES and contingencies vary every thing, 485. The quality of every deed, and in general the quality of every thing, depends upon 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-connected order, 130. Civil things with man reside beneath spiritual things, and above natural things, 130.

CIVILITY is one of the moral virtues which have respect to life, and enter into it, 164. In heaven they show each other every token of civility, 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, 321.

COHABITATION, spiritual, takes place with married partners who love each other tenderly, however remote their bodies may be from each other, 158. See Adjunction. Internal and external cohabitation, 322. With those who are principled in love truly conjugial the happiness of cohabitation increases, but it decreases with those who are not principled in conjugial love, 213.

COHOBATION.—The spiritual purification of conjugial love may be compared to the purification of natural spirits, as effected by chemists, and called cohobation, 145.

COLD.—Spirits merely natural grow intensely cold while they apply themselves to the side of some angel, who is in a state of love, 235. Spiritual cold in marriages is a disunion of souls, 236. Causes of cold in marriages, 237-250. Cold arises from various causes, internal, external, and accidental, all of which originate in a dissimilitude of internal inclinations, 275. Spiritual cold is the privation of spiritual heat, 285. Whence it arises, 235. Whence conjugial cold arises, 294. Every one who is insane in spiritual things is cold towards his wife, and warm towards harlots, 294.

COLUMN.—Comparison of successive and simultaneous order to a column of steps, which, when it subsides, becomes a body ushering in a plane, 314.

COMMUNICATIONS.—After death, married pairs enjoy similar communications with each other as in the world, 51.

CONATUS is the very essence of motion, 215. From the endeavor of the two principles of good and truth to join themselves together into one, conjugial love exists by derivation, 288.

CONCEPTIONS.—Between the disjoined souls of married partners there is effected conjunction in a middle love, otherwise there would be no 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 order; but to conclude from an exterior or posterior principle, is to conclude from effects to causes and ends, which is contrary to order, 408.

CONCUBINAGE, 462-476. Difference between concubinage and pellicacy, 462. See Pellicacy. There are two kinds of concubinage which differ exceedingly from each other, the one conjointly with a wife, the other apart from a wife, 463. Concubinage conjointly with a wife is illicit to Christians and detestable, 464. See also 467, 476.

CONCUBINE, 462.

CONCUPISCENCE, concerning, 267. Every one is by truth interiorly in concupiscence, but by education exteriorly in intelligence, 267. Interesting particulars concerning concupiscence not visionary or fantastic, in which all men are born, 269. All the concupiscences of evil reside in the lowest region of the mind, which is called the natural; but in the region above, which is called the spiritual, there are not any concupiscences of evil, 305. In every thing that proceeds from the natural man there is concupiscence, 448. Imputation of concupiscence, 455. In the spiritual world every evil concupiscence presents a likeness of itself in some form, which is not perceived by those who are in the concupiscence, but by those who are at a distance, 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 confirmation of what is false with greater lucidity than the confirmation of what is true, 491. Intelligence does not consist in being able to confirm whatever a man pleases, but in being able to see that what is true is true, and that what is false is false, 233. Every one may confirm himself in favor of the divine principle or Being, by the visible things of nature, 416-419. Those who confirm themselves in favor of a divine principle or Being, attend to the wonderful things which are conspicuous in the productions both of vegetables and animals, 416. Those who had confirmed themselves in favor of nature, by what is visible in this world, so as to become atheists, appeared in spiritual light with the understanding open beneath, but closed above, 421.

CONFIRMATIONS are effected by reasonings, which the mind seizes for its use, deriving them either from its superior region or its inferior, 491. The form of the human mind is according to confirmations turned towards heaven, if its confirmations are in favor of marriages, but turned to hell, if they are in favor of adulteries, 491. Confirmations of falsities, so as to make them appear like truths, are represented in the spiritual world under the forms of birds of night, 233. See To 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, 233. Their fate in the other life, 233.

CONJUGIAL PAIRS.—It is provided by the Lord that conjugial pairs be born, and that these pairs be continually educated for marriage, neither the maiden nor the youth knowing any thing of the matter, 316.

CONJUGIAL PRINCIPLE, the, of good and truth is implanted from creation in every soul, and also in the principles derived from the soul, 204. The conjugial principle fills the universe from first principles to last, and from a man even to a worm, 204. It is inscribed on the soul, to the end that soul may be propagated from soul, 236. It is inscribed on both sexes from inmost principles to ultimates, and a man's quality as to his thoughts and affections, and consequently as to his bodily actions and behavior, is according to that principle, 140. In every substance, even the smallest, there is a conjugial principle, 316. In the minutest things with man, both male and female, there is a conjugial principle: still the conjugial principle with the male is different from what it is with the female, 316. There is implanted in every man from creation, and consequently from his birth, an internal conjugial principle, and an external conjugial principle; man comes first into the latter, and as he becomes spiritual he comes into the former. 148, 188. Children derive from their parents the conjugial principle of good and truth, for it is that principle which flows into man from the Lord, and constitutes his human life, 203. The conjugial human principle ever goes hand in hand with religion, 80. This conjugial principle is the desire of living with one wife, and every Christian has this desire according to his religion, 80. The Christian conjugial principle alone is chaste, 142. By the Christian conjugial principle is meant the marriage of one man with one wife, 142. The conjugial principle of one man with one wife, is the storehouse of human life, and the reservoir of the Christian religion, 457, 458. The conjugial principle is like a scale in which conjugial love is weighed, 531.

CONJUNCTION.—In every part, and even in every particular, there is a principle tending to conjunction, 33, 37; it was implanted from creation, and thence remains perpetually, 37. The conjunctive principle lies concealed in every part of the male, and in every part of the female, 37, 46. In the male conjugial principle there is what is conjunctive with the female conjugial principle, and vice versa, even in the minutest things, 316.

CONJUNCTION of souls and minds by marriage, so that they are no longer two but one flesh, 156, 181. Spiritual conjunction cannot possibly be dissolved, 321. How there is a conjunction of the created universe with its Creator, and by conjunction everlasting conservation, 85. There is conjunction with the Lord by a life according to his commandments, 341. There is no conjunction unless it be reciprocal, for conjunction on one part, and not on the other in its turn, is dissolved of itself, 61.

CONNECTION, the connubial, of what is evil and false is the spiritual origin of adultery, 428, 520. It is the anti-church, 497. In hell all are in this conmibium, 520.

CONNUBIAL PRINCIPLE, the, of what is evil and false, is the opposite of the conjugial principle of good and truth, 203. Beneath heaven there are only nuptial connections which are tied and loosed, 192.

CONSCIENCE is a spiritual virtue which flows from love towards God, and love towards the neighbor, 164. See To Flow.

CONSCIENTIOUSNESS in regard to marriage, 271.

CONSECRATION of marriages, 308.

CONSENT constitutes marriage and initiates the spirit into conjugial love, 299. Consent against the will, or extorted, does not initiate the spirit, 299.

CONSOCIATION, 45, 153*.

CONSUMMATION of the Age, signifies the last time or end of the church, 80.

CONTEMPT between married partners springs from disunion of souls, 236.

CONTINGENCIES and circumstances vary every thing, 485, 488.

CONTRARIES arise from an opposite principle in contrariety thereto, 425.

CONVICTION of the spirit of man, how it is effected, 295. Those things in which the spirit is convinced, obtain a place above those which, without consulting reason, enter from authority, and from the faith of 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 spiritual, are implanted in their order, 59. Man is born corporeal as a worm, and he remains corporeal, unless he learns to know, to understand, and to be wise from others, 133. Every man by birth is merely corporeal, and from corporeal he becomes natural more and more interiorly, and thus rational, and at length spiritual, 59, 148. By corporeal men are properly meant those who love only themselves, placing their heart in the quest of honor, 496; they immerse all things of the will, and consequently of the understanding in the body, and look backward at themselves from others, and love only what is proper to themselves, 496. Corporeal spirits, 495.

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

CORTICAL substance of the brain, 315.

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

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

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

CREATE, to.—Why man was so created that whatever he wills, thinks, and does, appears to him as in himself, and thereby from himself, 444. How man, created a form of God, could be changed into a form of the devil, 153*.

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

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

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

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

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

DANES, the, 103, 111.

DARKNESS of the north signifies dulness of mind and ignorance of truth, 77.

DAUGHTERS-IN-LAW.—What 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.

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

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

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

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

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

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

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

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

DEMOCRITUS, 182.

DEMOSTHENES, 182.

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

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

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

DIOGENES, 182.

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

DISCORD between married partners arises from spiritual cold, 236.

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

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

DISSIMILITUDES in the spiritual world are separated, 273. See 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 varieties and diversities. There are varieties between those things which are of one genus, or of one species, also between the genera and species; but there is a diversity between those things which are in the opposite principle, 324. In heaven there is infinite variety, and in hell infinite diversity, 324.

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

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

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

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

DIVISIBLE.—Every grain of thought, and every drop of affection, is divisible ad infinitum: in proportion as his ideas are divisible man is wise, 329. Every thing is divisible in infinitum, 185.

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

DOCTRINALS of the New Church in five precepts, 82.

DOGS in the spiritual world represent the lusts in which the inhabitants are principled, 79. Who those are who appear like dogs of indulgences, 505.

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

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

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