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The Delights of Wisdom Pertaining to Conjugial Love
by Emanuel Swedenborg
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DRESS of a bridegroom and bride during their marriage in heaven, 20, 21.

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

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

DRUNKENNESS, 252, 472.

DURA-MATER, 315.

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

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

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

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

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

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

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

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

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

EDEN.—See Garden.

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

EFFECT.—See End.

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

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

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

ELYSIAN FIELDS, 182.

EMPLOYMENTS in the spiritual world, 207.

END of this Work, 295.

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

ENGLAND, 380

ENGLISH, 103, 107, 326.

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

EPICURUS, 182.

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

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

ERUDITION appertains to rational wisdom, 163.

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

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

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

ETERNITY is the infinity of time, 185.

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

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

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

EXTENSION cannot be predicated of things spiritual, 158. The reason why, 389.

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

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

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

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

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

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

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

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

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

FALSIFICATIONS of truth are spiritual whoredoms, 77, 80.

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

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

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

FEASTS.—There are in heaven, as in the world, both feasts and repasts, 6.

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

FEVERS, malignant and pestilential, 253, 470.

FIRE in heaven represents good, 326.

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

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

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

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

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

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

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

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

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

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

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

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

FOWLS.—Wonderful things conspicuous respecting fowls, 417.

FRANCE, 380, 381.

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

FRENCH, the, 103, 110, 326.

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

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

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

FROZEN SUBSTANCES, 510.

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

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

GALLERY, open, 208.

GANGRENES, 253.

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

GARLAND OF ROSES, a, in heaven signifies the delights of intelligence, 293.

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

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

GENERAL of an army, 481.

GENERALS cannot enter into particulars, 328.

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

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

GENITAL region, 183.

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

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

GERMANS, 103, 109.

GERMANY, 380.

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

GIANTS, abode of, 77.

GLAND, pineal, 315.

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

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

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

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

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

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

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

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

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

GROVES, 76, 132, 183, 316.

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

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

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

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

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

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

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

HEALING of the sick by the touch, 396.

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

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

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

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

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

HELICON, 151*, 182.

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

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

HERACLITUS, 182.

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

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

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

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

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

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

HOLLAND, 380.

HOLLANDERS or Dutchmen, 103, 105.

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

HOMOGENEOUS or CONCORDANT, what is, causes conjunction and presence, 171.

HONORS.—In heaven the angels feel that the honors of the dignities are out of themselves, and are as the garments with which they are clothed, 266.

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

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

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

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

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

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

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

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

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

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

IDOLATERS, ancient, in the spiritual world, 78.

IDOLATRY.—Its origin, 78, 342.

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

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

Obs.—In the writings of the Author, to illustrate is generally used in the sense of to enlighten.

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

Obs.—Illustration is an actual opening of the interiors which pertain to the mind, and also an elevation into the light of heaven, H.D., 256.

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

IMAGINATION, 4, 7. See Phantasy.

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

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

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

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

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

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

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

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

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

INACTIVITY or SLOTH occasions a universal languor, dulness, stupor, and drowsiness of the mind, and thence of the body, 207. In consequence of sloth the mind grows stupid and the body torpid, and the whole man becomes insensible to every vital love, especially to conjugial love, 249.

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

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

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

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

INFANCY is the appearance of innocence, 75.

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

INHERENT, 23, 217, 410, 422.

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

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

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

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

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

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

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

INTEGRITY, state of, 135, 155.

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

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

INTEMPERANCE, 252, 472.

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

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

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

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

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

IRON.—Age of iron, 78.

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

ITALIANS, 103, 106. Italian eunuchs, 156.

JAMES, the Apostle, represented charity, 119.

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

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

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

JESUIT, 499.

JESUS CHRIST.—The divine trinity is in Jesus Christ, in whom Dwells all the fulness of the Godhead bodily, 24. See God, Lord.

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

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

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

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

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

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

JUDGMENT.—Difference between corporeal judgment, and judgment of the mind, 57. By corporeal judgment is meant the judgment of the mind according to the external senses, which judgment is gross and dull, 57. See Justice and Judgment.

JUDICIAL PROCEEDINGS.—In heaven there are judicial proceedings, 207, 231.

JURISPRUDENCE is one of the sciences by which, as by doors, an entrance is made into things rational, which are the ground of rational wisdom, 164.

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

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

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

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

LABYRINTH, paradisiacal, 8.

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

LAMBS in the spiritual world are representative forms of the state of innocence and peace of the inhabitants, 75. The forms of animals under which the chaste delights of conjugial love are there presented to the view, are lambs, &c., 430. The Lord from innocence is called a lamb, 394.

LAMPS signify truth, 44.

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

LASCIVIOUS.—Angels discern in the extremes what is lascivious from what is not lascivious, 439. The external principle separated from the internal, is lascivious in the whole and in every part, 148. The lascivious mind acts lasciviously, and the chaste mind chastely; and the latter arranges the body, whereas the former is arranged by the body, 191.

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

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

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

LEAVE his father and mother, to, Gen. ii. 4; Matt. xix. 45, signifies to divest himself of the proprium of the will and of the understanding, 194.

LEFT, the, signifies truth, 316.

LEOPARDS in the spiritual world represent the falsities and depraved inclinations of the inhabitants to those things which pertain to idolatrous worship, 79. Those who only read the Word, and imbibe thence nothing of doctrine, but confirm false principles, appear like leopards, 78.

LEPROSY, 258, 470.

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

LIBERTY.—See Rationality and Liberty.

LIBRARIES in the spiritual world, 207.

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

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

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

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

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

LIPOTHAMIA, 253, 470.

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

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

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

LORD, the, is the God of heaven and earth, 129. The Lord is essential good and essential truth; and these in Him are not two, but one, 121. The Lord loves every one, and desires to do good to every one, 7. He promotes good or use by the mediation of angels in heaven, and of men on earth, 7. From the Lord, the creator and conservator of the universe, there continually proceed love, wisdom, and use, and these three as one, 400.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

LUCIFER, 209.

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

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

LUXURY, 252.

LYMPHS of the brain, 315.

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

MAHOMET, 342, 344.

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

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

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

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

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

MARRIAGE-APARTMENT of the will and understanding, 270.

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

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

MARRIED PARTNERS, two, who are principled in love truly conjugial, are actually forms of the marriage of good and truth, or of love and wisdom, 66, 101, 102. The will of the wife conjoins itself with the understanding of the man, and thence the understanding of the man with the will of the wife, 159, 160. Love is inspired into the man by his wife, 161. The conjunction of the wife with the man's rational principle is from within, 165. The wife is conjoined to her husband by the sphere of her life flowing forth from the love of him, 171-173. There are duties proper to the man, and duties proper to the wife; the wife cannot enter into the duties proper to the man, nor can the man enter into the duties proper to the wife, so as to perform them aright, 174, 175. Marriage induces other forms in the souls and minds of married partners, 192. The woman is actually formed into a wife according to the description in the book of creation, Gen. ii. 21, 22, 23, 193. Two married partners in heaven are called, not two angels, but one angel, 50. Two married partners most commonly meet after death, know each other, again associate, &c. 49. If they can live together, they remain married partners, but if they cannot, they separate themselves, 49, 51, 52.

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

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

MARY signifies the church, 119.

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

MATERIAL things derive their origin from things substantial, 207.

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

MEATS,—There are in heaven, as in the world, both meats and drinks, 6. See Food.

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

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

MEDULLARY substance of the brain, 315.

METEOR in the spiritual world, 315.

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

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

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

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

MISTRESS, 459.

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

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

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

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

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

MOTE.—Wonderful things respecting it, 329.

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

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

MULTIPLICABLE.—Every thing is multiplicable in infinitum, 185.

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

MUSES, nine, or virgins represent knowledges and sciences of every kind, 182.

NAKEDNESS signifies innocence, 413.

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

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

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

NEMESIS, 504.

NOVITIATES, 182.—Novitiate spirit, 461. See Spirits.

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

OBSTRUCTIONS of inmost life, whence they proceed, 313.

OCCIPUT, 267, 444.

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

ODE sung by virgins in the spiritual world, 207.

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

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

OFFICES and employments in the spiritual world, 207.

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

OIL signifies good, 44.

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

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

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

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

OPINIONS on celestial joys and eternal happiness, 3.

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

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

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

ORCHESTRA, 315.

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

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

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

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

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

Obs.—The outermost is predicated of what is most exterior, in opposition to the inmost, or that which is most interior.

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

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

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

PALLADIUM, 151*.

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

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

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

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

PARALYSIS, 253, 470.

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

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

PARNASSUS, 151*, 182, 207.

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

Obs.—Particulars taken together are called universals.

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

PATHOLOGY, 253.

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

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

PELLICACY, 459, 460, 462.

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

Obs.—Perception is a sensation derived from the Lord alone, and has relation to the good and true, A.C. 104. Perception consists in seeing that a truth is true, and that a good is good; also that an evil is evil, and a false is false, A.C. 7680. Its opposite is phantasy. See Phantasy, obs.

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

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

PERIOSTEUMS, 511.

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

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

Obs.—Phantasy is an appearance of perception: it consists in seeing what is true as false, and what is good as evil and what is evil as good, and what is false as true, A.C.. 7680.

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

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

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

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

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

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

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

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

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

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

PLATO, 151*.

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

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

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

POLAND, 521.

POLES, 103, 108.

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

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

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

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

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

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

PORTICO of palm-trees and laurels, 56.

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

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

PRECEPT.—He who from purpose or confirmation acts against one precept, acts against the rest, 528. The precepts of regeneration are five, see n. 82: among which are these, that evils ought to be shunned, because they are of the devil, and from the devil; that goods are to be done, because they are of God, and from God; and that men ought to go to the Lord, in order that He may lead them to do the latter, 525.

PREDICATES.—A subject without predicates is also an entity which has no existence in reason (ens nullius rationis), 66.

PREDICATIONS are made by a man according to his rational light, 485. Predications of four degrees of adulteries, 485 and following. Difference between predications, charges of blame, and imputations, 485.

PRELATES, why the, of the church have given the pre-eminence to faith, which is of truth, above charity, which is of good, 126.

PREPARATION for heaven or for hell, in the world of spirits, has for its end that the internal and external may agree together and make one, and not disagree and make two, 48*.

PRESENCE.—The origin or cause of presence in the spiritual world, 171. Man is receptible of the Lord's presence, and of conjunction with Him. To come to Him, causes presence, and to live according to His commandments, causes conjunction, 341. His presence alone is without reception, but presence and conjunction together are with reception, 341. The truth of faith constitutes the Lord's presence, 72.

PRESERVATION is perpetual creation, 86. Whence arises perpetual preservation, 85.

PRETENDER.—Every man who is not interiorly led by the Lord is a pretender, a sycophant, a hypocrite, and thereby an apparent man, and yet not a man, 267.

PRIEST, chief, of a society in heaven, 266.

PRIMARY.—What is first in respect to end, is first in the mind and its intention, because it is regarded as primary, 98. Things primary exist, subsist, and persist, from things ultimate, 44.

PRIMEVAL.—In the world, at the present day, nothing is known of the primeval state of man, which is called a state of integrity, 355. What the primeval state of creation was, and how man is led back to it by the Lord, 355.

PRINCE of a society in heaven, 14 and following, 266.

PRINCIPLE, the primary, of the church is the good of charity, and not the truth of faith, 126.

PRINCIPLES and PRINCIPIATES, 328.

Obs.—Principiates derive their essence from principles, T.C.R., 177. All things of the body are principiates, that is, are compositions of fibres, from principles which are receptacles of love and wisdom, D.L. and W., 369.

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

PROBLEM concerning the soul, 315.

PROCEED, to.—All things which proceed from the Lord, are in an instant from first principles in last, 389.

PROCREATION, sphere of the love of, 400.

PROGRESSION.—There is no progression of good to evil, but a progression of good to a greater and less good, and evil to a greater and less evil, 444. A progression from ends through causes into effects is inscribed on every man in general, and in every particular, 400, 401. Decreasing progression of conjugial love, 78.

PROLIFICATION corresponds to the propagation of truth, 127. Spiritual prolification is that of love and wisdom, 51, 52. Origin of natural prolifications, 115. The sphere of prolification is the same as the universal sphere of the marriage of good and truth, which proceeds from the Lord, 92. All prolification is originally derived from the influx of love, wisdom, and use from the Lord, from an immediate influx into the souls of men, from a mediate influx into the souls of animals, and from an influx still more mediate into the inmost principles of vegetables, 183. Prolifications are continuations of creation, 183. The principle of prolification is derived from the intellect alone, 90. In the principle of prolification of the husband is the soul, and also his mind as to its interiors, which are conjoined to the soul, 172. Its state with husbands, if married pairs were in the marriage of good and truth, 115.

PROMULGATION, cause of the, of the decalogue by Jehovah God upon Mount Sinai, 351.

PROPAGATE, to.—Love and wisdom, with use, not only constitute man (homo), but also are man, and propagate man, 183. A feminine principle is propagated from intellectual good, 220.

PROPAGATION, all, is originally derived from the influx of love, wisdom, and use from the Lord, from an immediate influx into the souls of men, from a mediate in flux into the souls of animals, and from an influx still more mediate into the inmost principles of vegetables, 183. Propagations are continuations of creation, 183. Propagation of the soul, 220, 236, 238, 245, 321. The propagation of the human race, and thence of the angelic heaven, was the chief end of creation. 68.

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