0. THE DELIGHTS OF WISDOM
PERTAINING TO
CONJUGIAL LOVE
AFTER WHICH FOLLOW
THE PLEASURES OF INSANITY
PERTAINING TO
SCORTATORY LOVE
CONTENTS.
[NOTE.-The tables of contents in this volume are the author’s own indexes.]
RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE (n. 1-26).
MARRIAGES IN HEAVEN (n. 27-41).
(1) That man lives as a man after death (n. 28-31).
(2) That a male is then a male, and a female is a female (n. 32, 33),
(3) That his own love remains with every one after death (n. 34-36).
(4) That especially the love of the sex, and with those who come into heaven, who are those that become spiritual on earth, conjugial love remains (n. 37, 38).
(5)These things fully confirmed by actual sight (n. 39).
(6) That consequently there are marriages in heaven (n. 40).
(7) That spiritual nuptials are meant by the Lord’s words, that after the resurrection they are not given in marriage (n. 41).
THE STATE OF MARRIED PARTNERS AFTER DEATH (n. 45-54).
(1) That the love of the sex remains with every man (homo) after death, of such quality as it was interiorly, that is, in his interior will and thought, in the world (n. 46).
(2) That conjugial love likewise remains of such quality as it was interiorly, that is, in the interior will and thought with man (homo) in the world (n. 48a).
(3) That married partners most commonly meet after death, recognize each other, consociate, and for some time live together; which takes place in the first state, that is, while they are in externals as in the world (n. 47b).
(4) But successively, as they put off the externals and come into their internals, they perceive the quality of the love and inclination which they mutually had for each other, and thus perceive whether they can live together or not (n. 48b).
(5) That if they can live together they remain married partners; but if they cannot, they separate, sometimes the man from the wife, sometimes the wife from the man, and sometimes each from the other (n. 49).
(6) That then a suitable wife is given to the man, and a suitable husband likewise to the woman (n. 50).
(7) That married partners enjoy similar intercourse with each other as in the world, only more delightful and blessed, but without prolification; for which, or in place of which, they have spiritual prolification, which is of love and wisdom (n. 51, 52).
(8) That it is thus with those that come into heaven; but with those that go into hell it is otherwise (n. 53, 64).
ON LOVE TRULY CONJUGIAL (n. 57-73).
(1) That there is love truly conjugial; which is so rare at this day that it is not known what is its quality, and scarcely that it exists (n. 58, 59).
(2) That the origin of this love is from the marriage of good and truth (n. 60, 61).
(3) That the correspondence of this love is with the marriage of the Lord and the church (n. 62, 63).
(4) That by virtue of its origin and correspondence this love is celestial, spiritual, holy, pure, and clean, beyond every love from the Lord which exists with the angels of heaven and with the men of the church (n. 64).
(5) That it is also the fundamental love of all loves, celestial, spiritual, and thence of all natural loves (n. 66-67).
(6) That into this love are gathered all joys and all delights, from first to last (n. 68, 69).
(7) That none come into this love, and can be in it, but those who come to the Lord and love the truths and do the goods of the church (n. 70-72).
(8) That 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 FROM THE MARRIAGE OF GOOD AND TRUTH (n. 83-102)
(1) That good and truth are the universals of creation, and thence they are in all created things; but that they are in created subjects according to the form of each (n. 84-86.).
(2) That there is no solitary good, nor solitary truth, but that everywhere they are conjoined (n. 87).
(3) That there is the truth of good and the good of truth from that, or truth from good and good from that truth; and that in these two there is implanted from creation an inclination to conjoin themselves into one (n. 88, 89).
(4) That in the subjects of the animal kingdom the truth of good, or truth from good is the masculine; and the good of truth from that, or good from that truth is the feminine (n. 90, 91).
(5) That from the influx of good and truth from the Lord there is the love of the sex, and there is conjugial love (n. 92, 93).
(6) That the love of the sex is of the external or natural man; and hence it is common to all animals (n. 94).
(7) But that conjugial love is of the internal or spiritual man (n. 95, 96).
(8) That with man conjugial love is within the love of the sex, as a gem in its matrix (n. 97).
(9) That the love of the sex with man is not the origin of conjugial love but is its first; thus it is as the external natural in which the internal spiritual is implanted (n. 98).
(10) That while conjugial love is being implanted the love of the sex inverts itself, and becomes the chaste love of the sex (n. 99).
(11) That the male and female were created to be the very form of the marriage of good and truth (n. 100).
(12) That two married partners are that form in their inmosts, and hence in the things that follow therefrom, according as the interiors of their mind are opened (n. 101, 102).
ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE (n. 116-131).
(1) That in the Word the Lord is called the Bridegroom and Husband, and the church, the Bride and Wife; and that the conjunction of the Lord with the church, and the reciprocal conjunction of the church with the Lord is called marriage (n. 117).
(2) Also that the Lord is called Father, and the Church, Mother (n. 118, 119).
(3) That the offspring of the Lord as Husband and Father, and of the Church as Wife and Mother, are all spiritual, and are meant in the spiritual sense of the Word by sons and daughters, sons-in-law and daughters-in-law, and by other names which are those of generation (n. 120).
(4) That the spiritual offspring which are born from the marriage of the Lord with the Church are truths, from which come understanding, perception, and thence thought; and goods, from which come love, charity, and affection (n. 121).
(6) That from the marriage of good and truth which proceeds and flows in from the Lord, man receives truth, and to this the Lord conjoins good; and that thus the church is formed with man by the Lord (n. 122, 123).
(6) That the husband does not represent the Lord and the wife the church; because both together, the husband and his wife make the church (n. 125).
(7) Therefore, that in the marriage of angels in the heavens, and of men on earth, the correspondence is not of the husband with the Lord and of the wife with the church (n. 126).
(8) But that the correspondence is with conjugial love, with semination, prolification, the love of infants, and like things which are in marriages and from them (n. 127).
(9) That the Word is the medium of conjunction; because it is from the Lord, and thus is the Lord (n. 128).
(10) That the church is from the Lord, and is with those who come to Him, and live according to His commandments (n. 129).
(11) That conjugial love is according to the state of the church, because it is according to the state of wisdom with man (n. 130).
(12) And that, because the church is from the Lord conjugial love also is from Him (n. 131).
ON THE CHASTE AND THE NON-CHASTE (n. 138-156).
(1) That chaste and non-chaste are [only] predicated of marriages, and of such things as pertain to marriage (n. 139, 140).
(2) That chaste is predicated only of monogamic marriages, or those of one man with one wife (n. 141).
(3) That only the Christian conjugial is chaste (n. 142).
(4) That love truly conjugial is chastity itself (n. 143).
(5) That all the delights of love truly conjugial, even the ultimate, are chaste (n. 144).
(6) That with those who become spiritual from the Lord, conjugial love is purified more and more, and becomes chaste (n. 145, 146).
(7) That chastity arises through the total renunciation of scortations, from religion (n. 147-149).
(8) That chastity cannot be predicated of infants; nor of boys and girls; nor of young men and virgins before they feel the love of the sex with themselves (n. 150).
(9) That chastity cannot be predicated of those born eunuchs; nor of those made eunuchs (n. 151a).
(10) That chastity cannot be predicated of those who do not believe adulteries to be evils of religion; and still less of those who do not believe adulteries to be hurtful to society (n. 152a).
(11) That chastity cannot be predicated of those who abstain from adulteries for various external reasons only (n. 153).
(12) That chastity cannot be predicated of those who believe marriages to be unchaste (n. 154).
(13) That chastity cannot be predicated of those who have renounced marriages by vowing perpetual celibacy, unless there is and remains in them a love of a life truly conjugial (n. 155).
(14) That the state of marriage is to be preferred to a state of celibacy (n. 156).
OF THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE LORD’S WORDS, THEY SHALL BE NO MORE TWAIN, BUT ONE FLESH (n. 156a-181).
(1) That there is inherent in each sex, by creation, the faculty and the inclination whereby they are able and desire to be conjoined as into one (n. 157).
(2) That conjugial love conjoins two souls and thence two minds into one (n. 158).
(8) That the will of the wife conjoins itself with the understanding of the man; and hence the understanding of the man with the will of the wife (n. 159).
(4) That the inclination to unite the man to herself is constant and perpetual with the wife; but with the man it is inconstant and alternating (n. 160).
(5) That conjunction is inspired into the man by the wife according to her love; and is received by the man according to his wisdom (n. 161).
(6) That this conjunction is effected successively from the first days of marriage; and with those who are in love truly conjugial it is effected more and more inwardly to eternity (n. 162).
(7) That 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).
(8) That for the sake of this conjunction as an end, to the wife is given a perception of the husband’s affections, and also consummate prudence in moderating them (n. 166).
(9) That wives hide this perception with them, and conceal it from their husbands, for reasons which are necessities; in order that conjugial love, friendship, and confidence, and thus the blessedness of living together and happiness of life, may be confirmed (n. 167).
(10) That this perception is the wisdom of the wife; that it cannot be with the man; and that the rational wisdom of the man cannot be with the wife (n. 168).
(11) That the wife is constantly thinking about the inclination of the man to herself with the purpose of conjoining him to herself (n. 169).
(12) That the wife conjoins herself to the man by applications to the desires of his will (n. 170).
(13) That the wife is conjoined to her man through the sphere of life going forth from her love (n 171).
(14) That the wife is conjoined to the husband by the appropriation of the powers of his manhood; but that this takes place according to their mutual spiritual love (n. 172).
(15) That the wife thus receives into herself the image of her husband, and from this perceives, sees, and feels his affections (n. 173).
(16) That there are duties proper to the man, and duties proper to the wife; and that the wife cannot enter into the duties proper to the man, nor the man into the duties proper to the wife, and rightly perform them (n. 174, 175).
(17) That these duties also, according to mutual aid, conjoin the two into one; and at the same time make one house (n. 176).
(18) That married partners, according to the above mentioned conjunctions, become one man more and more (n. 177).
(19) That they who are in love truly conjugial feel themselves a united man, and as one flesh (n. 178).
(20) That love truly conjugial regarded in itself is a union of souls, a conjunction of minds, and an effort to conjunction in bosoms, and thence in the body (n. 179).
(21) That the states of this love are innocence, peace, tranquillity, inmost friendship, full confidence, and mutual desire of heart to do each other every good; and from these come blessedness, happiness, joy, pleasure, and from their eternal fruition, heavenly felicity (n. 180).
(22) That these things can by no means be except in the marriage of one man with one wife (n. 181).
ON THE CHANGE OF STATE OF THE LIFE BY MARRIAGE, WITH MEN AND WITH WOMEN (n. 184-206).
(1) That the state of man’s life is continually changing, from infancy even to the end of life, and afterwards to eternity (n. 185).
(2) That in like manner the internal form of man changes, which is that of the spirit (n. 186).
(3) That these changes are of one kind with men, and of another kind with women; because men are by creation forms of knowledge, intelligence, and wisdom, and women are forms of the love of these with men (n. 187).
(4) That with men there is elevation of the mind into superior light; and with women there is elevation of the mind into superior heat; and that the woman feels the delights of her heat in the man’s light (n. 188, 189).
(5) That the states of life, with men and with women, are of one kind before marriage, and of another kind after marriage (n. 190).
(6) That with married partners the states of life after marriage are changed, and succeed one after another according to the conjunctions of their minds by conjugial love (n. 191).
(7) That marriages also induce other forms upon the souls and minds (n. 192).
(8) That the woman is actually formed into a wife, according to the description in the Book of Creation (n. 193).
(9) That this formation is effected by the wife, in secret ways; and that this is meant by the woman being created while the man slept (n. 194).
(10) That this formation by the wife is effected by the conjunction of her will with the internal will of the man (n. 195).
(11) To the end that the wills of both may become one, and thus that the two may be made one man (n. 196).
(12) That this formation is effected through the appropriation of the husband’s affections (n. 197).
(13) That this formation is effected through the reception of propagations of the soul of the husband, with the delight arising from the fact that she wills to be the love of her husband’s wisdom (n. 198).
(14) That the virgin is thus formed into a wife, and the young man into a husband (n. 199).
(15) That in the marriage of one man with one wife between whom there is love truly conjugial, the wife becomes more and more a wife, and the husband more and more a husband (n. 200).
(16) That thus also their forms are successively perfected and ennobled from the interior (n. 201).
(17) That the offspring born of two who are in love truly conjugial derive from their parents the conjugial of good and truth, from which they have an inclination and faculty, if a son, for perceiving the things that are of wisdom, if a daughter, for loving what wisdom teaches (n. 202-205).
(18) That this comes to pass because the soul of the offspring is from the father, and its clothing from the mother (n. 206).
UNIVERSALS CONCERNING MARRIAGES (n. 209-230).
(1) That the sense proper to conjugial love is the sense of touch (n. 210).
(2) That with those who are in love truly conjugial the faculty of becoming wise increases; but with those who are not in conjugial love it decreases (n. 211, 212).
(3) That with those who are in love truly conjugial the happiness of dwelling together increases; but with those who are not in conjugial love it decreases (n. 213).
(4) That with those who are in love truly conjugial conjunction of minds and therewith friendship increases; but with those who are not in conjugial love the latter with the former decreases (n. 214).
(5) That they who are in love truly conjugial continually will to be one man (homo); but they that are not in conjugial love will to be two (n. 215).
(6) That they who are in love truly conjugial look to the eternal; but reversely with those that are not in conjugial love (n. 216).
(7) That conjugial love resides with chaste wives; and yet their love depends on the husbands (n. 216a).
(8) That wives love the bonds of marriage if only the men love them (n. 217).
(9) That the intelligence of woman in itself is unassuming, refined, peaceful, yielding, gentle, and tender; but the intelligence of man, in itself, is grave, harsh, hard, daring, fond of unrestrained liberty (n. 218).
(10) That wives are in no excitation, as men are; but with them there is a state of preparation for reception (n. 219).
(11) That men have ability according to their love of propagating truths, and according to their love of performing uses (n. 220).
(12) That determinations are at the good pleasure of the husband (n. 221).
(13) That there is a conjugial sphere which flows in from the Lord through heaven into all things and everything of the universe, even to its ultimates (n. 222).
(14) That this sphere is received by the female sex, and through this is transmitted to the male sex (n. 223).
(15) That where there is love truly conjugial this sphere is received by the wife, and by the husband only through the wife (n. 224).
(16) That where there is no conjugial love this sphere is indeed received by the wife, but not by the husband through her (n. 225).
(17) That there may be conjugial love with one of the married partners, and not at the same time with the other (n. 226).
(18) That there are various similitudes and various dissimilitudes, both internal and external (n. 227).
(19) That various similitudes can be conjoined, but not with dissimilitudes (n. 228).
(20) That the Lord provides similitudes for those who desire conjugial love; and if not given on earth, He provides them in the heavens (n. 229).
(21) That according to deficiency and loss of conjugial love man approaches the nature of a beast (n. 230).
OF THE CAUSES OF COLDS, SEPARATIONS, AND DIVORCES IN MARRIAGES (n. 234-260).
(1) That there is spiritual heat and that there is spiritual cold; and spiritual heat is love and spiritual cold is deprivation of love (n. 236).
(2) That spiritual cold in marriages is disunion of souls and disjunction of minds, whence come indifference, discord, contempt, loathing, and aversion; which lead at length with many to separation from bed, chamber, and house (n. 236).
(3) That the causes of colds in their successions are numerous, some internal, some external, and some adventitious (n. 237).
(4) That the internal causes of colds are from religion (n. 238, 239).
(5) That of the internal causes of colds the first is the rejection of religion by both (n. 240).
(6) That the second of the internal causes of colds is, that one has religion and the other has not (n. 241).
(7) That the third of the internal causes of cold is, that one is of one religion and the other of another (n. 242).
(8) That the fourth of the internal causes of cold is, imbued falsity of religion (n. 243).
(9) That the causes above named are causes of internal cold, but with many not at the same time of external cold (n. 244, 246).
(10) That the external causes of cold are also numerous; and that of these the first is dissimilitude of dispositions and manners (n. 246).
(11) That the second of the external causes of cold is, that conjugial love is believed to be one with scortatory love, except that by law this is illicit and that is licit (n. 247).
(12) That the third of the external causes of cold is, a striving for pre-eminence between partners (n. 248).
(13) That the fourth of the external causes of cold is, no determination to any pursuit or business, whence comes wandering lust (n. 249).
(14) That the fifth of the external causes of cold is, inequality of station and condition in matters external (n. 250).
(15) That the causes of separations are also several (n. 251).
(16) That the first cause of legitimate separation is a vitiated condition of mind (n. 252).
(17) That the second cause of legitimate separation is a vitiated condition of the body (n. 253).
(18) That the third cause of legitimate separation is, impotence before marriage (n. 254).
(19) That adultery is the cause of divorce (n. 255).
(20) That there are also adventitious causes of cold, and that of these the first is, the being common, from being continually permitted (n. 266).
(21) That of the adventitious causes of cold the second is, that cohabitation with the married partner from covenant and law, seems constrained, and not free (n. 257).
(22) That of the adventitious causes of cold the third is, affirmation by the wife, and talk by her about love (n. 258).
(23) That of the adventitious causes of cold the fourth is, the thought of the man, by day and by night, about the wife, that she is willing; and on the other hand, the thought by the wife about the man, that he is not willing (n. 259).
(24) That as is the cold in the mind, so is it also in the body; and according to the increase of that cold the externals of the body also are closed (n. 260).
OF THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES (n. 271-292).
(1) That in the natural world almost all can be conjoined as to external affections, but not as to internal affections if these disagree and appear (n. 272).
(2) That in the spiritual world all are conjoined according to internal affections, and not according to external unless these act with the internal as one (n. 273).
(3) That the affections according to which matrimony is commonly contracted in the world are external (n. 274).
(4) But that if there are not internal affections within, which conjoin the minds matrimony is loosened in the house (n. 275).
(5) That nevertheless matrimony, in the world, is to continue to the end of life (n. 276).
(6) That in cases of matrimony in which internal affections do not conjoin, there are external affections which simulate internal, and which consociate (n. 277).
(7) That from these come apparent love, apparent friendship, and favor, between consorts (n. 278).
(8) That these appearances are conjugial simulations which are laudable, because useful and necessary (n. 279).
(9) That these conjugial simulations, with a spiritual man conjoined with a natural man, savor of judgment (n. 280).
(10) That these conjugial simulations, with a natural man savor of prudence, for various causes (n. 281).
(11) That they are for the sake of amendment, and for accommodation (n. 282).
(12) That they are for the sake of preserving order in domestic affairs, and for mutual aid (n. 283).
(13) That they are for the sake of unanimity in the care of infants, and in respect to children (n. 284).
(14) That they are for the sake of peace in the house (n. 285).
(15) That they are for the sake of reputation out of the house (n. 286).
(16) That they are for the sake of various favors expected from the consort, or from his or her kindred, and thus for fear of the loss of them (n. 287).
(17) That they are for the sake of having blemishes excused, and thus for avoidance of disgrace (n. 288).
(18) That they are for the sake of reconciliations (n. 289).
(19) That if on the part of the wife favor does not cease when faculty ceases with the man, there may spring up a friendship simulating conjugial friendship as they grow old (n. 290).
(20) That there are different kinds of apparent love and friendship between married partners of whom one is subjugated and is therefore subject to the other (n. 291).
(21) That there are infernal marriages in the world, between consorts who inwardly are the bitterest enemies and outwardly like most intimate friends (n. 292).
CONCERNING BETROTHALS AND NUPTIALS (n. 295-314).
(1) That selection belongs to the man, and not to the woman (n. 296).
(2) That the man ought to court and solicit the woman respecting marriage with him, and not the reverse (n. 297).
(3) That the woman ought to consult with her parents or those who are in the place of parents, and then deliberate with herself before she consents (n. 298, 299).
(4) That after declaration of consent pledges are to be given (n. 300).
(5) That consent is to be strengthened and confirmed by a solemn betrothal (n. 301).
(6) That by the betrothal each is prepared for conjugial love (n. 302).
(7) That by betrothal the mind of the one is conjoined to the mind of the other, so that a marriage of the spirit may be effected before that of the body takes place (n. 303).
(8) That it is so with those who think chastely concerning marriages, but not with those who think unchastely about them (n. 304).
(9) That during the time of betrothal it is not permissible to be bodily conjoined (n. 305).
(10) That when the time of betrothal is completed the nuptials ought to take place (n. 306).
(11) That before the celebration of the nuptials a conjugial covenant is to be entered into in the presence of witnesses (n. 307).
(12) That the marriage ought to be consecrated by a priest (n. 308).
(13) That the nuptials ought to be celebrated with festivity (n. 309)
(14) That after the nuptials the marriage of the spirit becomes also of the body, and thus full (n. 310).
(15) That this is the order of conjugial love, with its modes from its first heat to its first torch (n. 311)
(16) That conjugial love precipitated without order and its modes, burns out the marrows and is consumed (n. 312).
(17) That the states of mind of each, proceeding in successive order, flow into the state of marriage; and yet in one manner with the spiritual, and in another with the natural (n. 313).
(18) Because there is a successive order and a simultaneous order, and the latter is from the former and according to it (n. 314).
CONCERNING REPEATED MARRIAGES (n. 317-325)
(1) That whether to contract matrimony again after the death of a consort depends on the preceding conjugial love (n. 318).
(2) That whether to contract matrimony again after the death of a consort depends also on the state of marriage in which they had lived (n. 319).
(3) That with those who had not love truly conjugial nothing stands in the way and hinders their contracting matrimony again (n. 320).
(4) That those who have lived together in love truly conjugial do not wish to marry again, unless for reasons apart from conjugial love (n. 321).
(5) That the state of marriage of a young man with a virgin is different from that of a young man with a widow (n. 322).
(6) Also, that the state of marriage of a widower with a virgin is different from that of a widower with a widow (n. 323).
(7) That the varieties and diversities of these marriages, as to love and its attributes, exceed all number (n. 324).
(8) That the state of a widow is more grievous than the state of a widower (n. 325).
CONCERNING POLYGAMY (n. 332-362).
(1) That there cannot be love truly conjugial except with one wife; consequently neither can there be true conjugial friendship, confidence, potency, and such a conjunction of minds that the two may be one flesh (n. 333, 334).
(2) That thus it is only with one wife that there can be the celestial beatitudes, the spiritual satisfactions, and the natural delights which from the beginning have been provided for those who are in love truly conjugial (n. 335).
(3) That all these cannot be given except by the Lord only; and they are not given to others than those who come to Him alone, and live according to His commandments (n. 336).
(4) Consequently, that there cannot be love truly conjugial except with those who are of the Christian Church (n. 337).
(6) That this is the reason why it is not permitted a Christian to marry more than one wife (n. 338).
(6) That if a Christian marries more than one wife he commits not only natural adultery, but also spiritual adultery (n. 339).
(7) That the Israelitish nation were permitted to marry more wives than one because with them there was not a Christian Church, and they could not therefore have love truly conjugial (n. 340).
(8) That the Mahometans at this day are permitted to marry more wives than one because they do not acknowledge the Lord Jesus Christ to be one with Jehovah the Father, and thus as the God of heaven and earth, and therefore cannot receive love truly conjugial (n. 341).
(9) That the Mahometan heaven is outside the Christian heaven; and that it is divided into two heavens, a lower and a higher; and that none are elevated into their higher heaven but those who renounce concubines and live with one wife, and acknowledge our Lord as equal with God the Father, to whom is given dominion over heaven and earth (n. 342-344).
(10) That polygamy is lasciviousness (n. 345).
(11) That with polygamists there cannot be conjugial chastity, purity, and holiness (n. 346).
(12) That a polygamist, so long as he remains a polygamist, cannot become spiritual (n. 347).
(13) That polygamy is not a sin with those with whom it is from religion (n. 348).
(14) That polygamy is not a sin with those who are in ignorance concerning the Lord (n. 349, 350).
(15) That of these, they are saved, although polygamists, who acknowledge a God, and from religion live according to the civil laws of justice (n. 351).
(16) But that none from either of these heavens can be consociated with the angels in the Christian heavens (n. 352).
CONCERNING JEALOUSY (n. 357-379).
(1) That regarded in itself zeal is the fire of love burning (n. 358).
(2) That 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. 359-361).
(3) That the zeal of a man is such as his love is, thus of one kind with him whose love is good, and of another kind with him whose love is evil (n. 362).
(4) That the zeal of a good love and the zeal of an evil love are alike in externals, but in internals they are altogether unlike (n. 363, 364).
(5) That the zeal of a good love, in its internals, conceals love and friendship; but that the zeal of an evil love in its internals conceals hatred and vindictiveness (n. 365, 366).
(6) That the zeal of conjugial love is called jealousy (n. 367).
(7) That jealousy is as a flaming fire against those who infest the love with a married partner; and that it is as a horrible fear of a loss of that love (n. 368).
(8) That there is spiritual jealousy with monogamists, and natural with polygamists (n. 369, 370).
(9) That jealousy with married partners who tenderly love each other is a just grief., from sound reason, lest conjugial love be divided and thus perish (n. 371, 372)
(10) That with married partners who do not love each jealousy is from several causes; with some from a variety of infirmities of mind (n. 373-375).
(11) That with some there is no jealousy, also from various causes (n. 376).
(12) That there is also jealousy for concubines, but not of such kind as for wives (n. 377).
(13) That there is jealousy also among beasts; and among birds (n. 878).
(14) That jealousy with men and husbands is of another kind than with women and wives (n. 879)
ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS (n. 385-414).
(1) That two universal spheres proceed from the Lord, for the conservation of the universe in the state created; one of these is the sphere of procreating, and the other the sphere of protecting what is procreated (n. 386).
(2) That these two universal spheres make one with the sphere of conjugial love and the sphere of the love of infants (n. 387).
(3) That these two spheres inflow into all things of heaven, and into all things of the world, universally and singly, from first things to last (n. 388-390).
(4) That the sphere of love of infants is a sphere of protection and support of those who cannot protect and sustain themselves (n. 391).
(5) That this sphere affects the evil as well as the good, and disposes every one to love, protect, and sustain his offspring, from his own love (n. 392).
(6) That this sphere principally affects the female sex, thus mothers; and the male sex, or fathers, from them (n. 393).
(7) That this sphere is also a sphere of innocence and peace (n. 394).
(8) That the sphere of innocence inflows into infants, and through them into the parents and affects them (n. 395).
(9) That it also flows into the souls of parents and conjoins itself with the same sphere with infants; and that it is insinuated especially by the touch (n. 396, 397).
(10) That in the degree in which innocence recedes with infants, affection also is remitted, and conjunction, and this successively even to separation (n. 398).
(11) That the rational state of innocence and peace with parents towards infants is, that they know and can do nothing of themselves, but from others, especially from the father and mother; and that this state successively passes away, as they know and are able to act of themselves and not from them (n. 399).
(12) That the sphere of the love of procreating progresses in order from the end through causes into effects, and forms periods, through which creation is preserved in the state foreseen and provided (n. 400, 401).
(13) That the love of infants descends, and does not ascend (n. 402).
(14) That wives have one state of love before conception and another after it, even to the bringing forth (n. 403).
(15) That conjugial love is conjoined with the love of infants with parents, by causes spiritual and hence natural (n. 404).
(16) That the love of infants is of one kind with spiritual married partners, and of another with natural (n. 405-407).
(17) That with the spiritual the love is from the interior or prior, but with the natural it is from the exterior or posterior (n. 408),
(18) That it is owing to this that the love exists with married partners who mutually love each other, and also with married Partners who do not love each other at all (n. 409).
(19) That the love of infants remains after death, especially with women (n. 410).
(20) That infants are educated by them under the auspices of the Lord, and increase in stature and in intelligence, as in the world (n. 411, 412).
(21) That it is there provided by the Lord that the innocence of infancy with them becomes the innocence of wisdom (n. 413, 414).
THE PLEASURES OF INSANITY AS TO SCORTATORY LOVE.
ON THE OPPOSITION OF SCORTATORY LOVE AND CONJUGIAL LOVE (n. 423-443).
(1) That the quality of scortatory love is not known unless the quality of conjugial love is known (n. 424).
(2) That scortatory love is opposite to conjugial love (n. 425).
(3) That scortatory love is opposite to conjugial love just as the natural man, regarded in himself, is opposite to the spiritual man (n. 428).
(4) That scortatory love is opposite to conjugial just as the intermarriage of the evil and the false is opposite to the marriage of good and truth (n. 427, 428).
(5) That scortatory love is therefore opposite to conjugial love just as hell is opposite to heaven (n. 429).
(6) That the uncleanness of hell is from scortatory love; and that the cleanness of heaven is from conjugial love (n. 430).
(7) Likewise uncleanness in the church; and cleanness there,(n. 431).
(8) That scortatory love makes man more and more not man (homo), and man not a man (vir); and that conjugial love makes man more and more man (homo) and more and more a man (vir) (n. 432, 433).
(9) That there is a sphere of scortatory love, and a sphere of conjugial love (n. 434).
(10) That the sphere of scortatory love comes up out of hell, and that the sphere of conjugial love comes down from heaven (n. 436)
(11) That in each world these two spheres meet each other, but do not conjoin themselves (n. 436).
(12) That between these two spheres there is an equilibrium, and in this is man (n. 437).
(13) That man is able to turn himself to whichever sphere he pleases, but that in so far as he turns himself to the one he turns himself away from the other (n. 438).
(14) That each sphere carries delights with it (n. 439).
(15) That the delights of scortatory love begin from the flesh, and that they are of the flesh even in the spirit; but that the delights of conjugial love begin in the spirit, and that they are of the spirit even in the flesh (n. 440, 441).
(18) That the delights (jucunditates) of scortatory love are pleasures of insanity; and that the delights (jucunditates) of conjugial love are the delights (delitiae) of wisdom (n. 442, 443).
ON FORNICATION (n. 444-460).
(1) That fornication is of the love of the sex (n. 445).
(2) That the love of the sex, from which is fornication, has its beginning when a youth begins to think and act from his own understanding, and the voice of his speech begins to become masculine (n. 446).
(3) That fornication is of the natural man (n. 447).
(4) That fornication is lust, but not the lust of adultery (n. 448, 449).
(5) That with some the love of the sex cannot without harm be totally restrained from going forth into fornication (n. 460).
(6) That for this reason in populous cities brothels are tolerated (n. 451).
(7) That fornication is light in so far as it looks to conjugial love and prefers it (n. 452).
(8) That the lust of fornicating is grievous in the degree that it looks to adultery (n. 463).
(9) That the lust of fornicating is the more grievous as it inclines towards a desire for varieties, and towards a desire for defloration (n. 454).
(10) That the sphere of the lust of fornicating, as it is in its beginning, is intermediate between the sphere of scortatory love and the sphere of conjugial love, and makes the equilibrium (n. 455).
(11) That care should be taken lest by immoderate and inordinate fornications conjugial love should be destroyed (n. 466).
(12) Inasmuch as the conjugial of one man with one wife is the precious treasure of human life, and the repository of the Christian religion (n. 457, 458).
(13) That with those who for various causes cannot yet enter into marriage, and on account of salacity cannot control their lusts, it is possible that this conjugial may be preserved if the love of the sex be confined to one mistress (n. 459).
(14) That pellicacy is to be preferred to wandering lust, if only it be not entered into with more than one; and not with a virgin or unravished woman; nor with a married woman; and if it be kept apart from conjugial love (n. 460).
ON CONCUBINAGE (n. 462-476)
(1) That there are two kinds of concubinage, which differ very greatly from each other; one conjointly with a wife; the other apart from a wife (n. 463).
(2) That concubinage conjointly with a wife is, to Christians, unlawful and detestable (n. 464).
(3) That it is polygamy, which by the Christian world is condemned, and ought to be condemned (n. 465).
(4) That it is scortation by which the conjugial which is the precious jewel of Christian life, is destroyed (n. 466).
(5) That concubinage apart from the wife, when engaged in for legitimate, just, and truly weighty causes, is not unlawful (n. 467).
(6) That the legimate causes of this concubinage are the legitimate causes of divorce while the wife is, nevertheless, retained at home (n. 468, 469).
(7) That the just causes of this concubinage are the just causes of separation from the bed (n. 470).
(8) That the weighty causes of this concubinage are real, and not real (n. 471).
(9) That the weighty causes are real which are from what is just (n. 472, 473).
(10) That weighty causes not real are such as are not from what is just, although from an appearance of what is just (n. 474).
(11) That those who from legitimate, just, and really weighty causes are in this concubinage may at the same time be in conjugial love (n. 476).
(12) That while this concubinage lasts actual conjunction with the wife is not lawful (n. 476).
ON ADULTERIES, AND THE KINDS AND DEGREES OF THEM (n. 478-499).
(1) That there are three kinds of adulteries, simple, double, and triple (n. 479).
(2) That simple adultery is that of an unmarried man with the wife of another, or of an unmarried woman with the husband of another (n. 480, 481).
(3) That double adultery is that of a husband with the wife of another, or the converse (n. 482. 483).
(4) That triple adultery is that with blood relations (n. 484).
(5) That there are four degrees of adulteries, according to which the predications, inculpations, and after death, the imputations of them are made (n. 486).
(6) That adulteries of the first degree are adulteries of ignorance, committed by those who do not yet, or who cannot, take counsel of the understanding and thereby restrain them, (n. 486).
(7) That adulteries committed by such are mild (n. 487).
(8) That adulteries of the second degree are adulteries from lust, which are committed by those who indeed are able to consult the understanding, yet, for contingent causes at those moments cannot (n. 488).
(9) That adulteries committed by these are imputable according as the understanding afterwards favors them, or does not favor them (n. 489).
(10) That adulteries of the third degree are adulteries of the reason, committed by those who by the understanding confirm that they are not evils of sin (n. 490).
(11) That adulteries committed by these are grievous according to their confirmations (n. 491).
(12) That adulteries of the fourth degree are adulteries of the will, committed by those who regard them as allowable and pleasing, and not of so much account as to make it worth while to consult the understanding about them (n. 492).
(13) That adulteries committed by these are most grievous, and are imputed to them as evils of purpose; and they are deeply seated as guilt (n. 493).
(14) That adulteries of the third and the fourth degree are evils of sin according to the measure and the quality of the understanding and the will in them, whether they are committed in act or are not committed in act (n. 494).
(16) That adulteries from purpose of the will, and adulteries from confirmation of the understanding render men natural, sensual, and corporeal (n. 496, 496).
(16) And this to such a degree that they cast away from them all things of the church and of religion (n. 497).
(17) That nevertheless they are still possessed of human rationality, like others (n. 498).
(18) But that they use this rationality when they are in externals, but when in their internals they abuse it (n. 499).
ON THE LUST OF DEFLORATION (n. 501-505).
(1) Respecting the state of a virgin or of a woman before marriage, and after marriage (n. 502).
(2) That virginity is the crown of chastity, and the token of conjugial love (n. 503).
(3) That defloration without the purpose of marriage is the infamous act of a robber (n. 504).
(4) That the lot after death of those who have confirmed with themselves that the lust of defloration is not an evil of sin is grievous (n. 505).
ON THE LUST OF VARIETIES (n. 506-510).
(1) That by the lust of varieties is meant, the lust of scortation altogether unrestrained (n. 507).
(2) That this lust is a love of the sex and at the same time a loathing of it (n. 508).
(3) That this lust altogether annihilates conjugial love with them (n. 509).
(4) That their lot after death is miserable, since the inmost of life is wanting in them (n. 510).
ON THE LUST OF VIOLATION (n. 511, 512).
ON THE LUST OF SEDUCING INNOCENCES (n. 513, 514).
ON THE CORRESPONDENCE OF SCORTATIONS WITH THE VIOLATION OF SPIRITUAL MARRIAGE (n. 515-520).
ON THE IMPUTATION OF EACH LOVE, SCORTATORY AND CONJUGIAL (n. 523-531).
(1) That to every one after death is imputed the evil in which he is; likewise the good (n. 524).
(2) That the transcription of the good of one into another is impossible (n. 525).
(3) That imputation, if such a transcription is meant by it, is an idle word (n. 526).
(4) That the evil of every one is imputed according to the quality of his will, and according to the quality of his understanding (n. 527-529).
(6) That in this wise scortatory love is imputed to any one (n. 530).
(6) That conjugial love is imputed to any one in like manner (n. 531).
1. THE DELIGHTS OF WISDOM
PERTAINING TO
CONJUGIAL LOVE.
PRELIMINARIES.
THE JOYS OF HEAVEN AND NUPTIALS THERE.
I foresee that many who read the following Relations and those after the chapters will believe they are fictions of the imagination; but I declare in truth that they are not fictions, but things actually done and seen. Nor were they seen in any state of the mind asleep, but in a state of full wakefulness. For it has pleased the Lord to manifest Himself to me, and to send me to teach the things that will belong to the New Church which is meant by the New Jerusalem in the Apocalypse. To this end He has opened the interiors of my mind and spirit, whereby He has given me to be in the spiritual world with angels and at the same time in the natural world with men, and this now for five and twenty years.
“What is to come to pass now? I heard the sound of your trumpet and saw you descending through the air.”
The angel answered, “I am sent to call together the men most renowned for learning, of most penetrating genius, and most eminent reputation for wisdom, from the countries of the Christian world who are dwelling on this continent, that they may assemble on the hill where you now are, and from the heart express their minds as to what they had thought, understood, and conceived in the world, respecting Heavenly Joy and Eternal Happiness. The reason of my being sent was this: Certain new-comers from the world admitted into our heavenly society, which is in the east, have told us that not even one in the whole Christian world knows what heavenly joy and eternal happiness are, nor therefore what heaven is. This my brethren and companions greatly wondered at, and they said to me, Go down, call together, and assemble the wisest in the world of spirits’ (in which all mortals are first gathered after their departure from the natural world) �so that from the mouth of many we may make sure whether it is true that there is among Christians such thick darkness and dense ignorance of the future life.'” And he said, “Wait a little, and you will see companies of the wise flocking hither. The Lord will provide them an edifice of assembly.”
I waited, and lo! after half an hour I beheld two companies from the north, two from the west, and two from the south; and as they came they were conducted by the angel with the trumpet to the edifice provided, and took the places assigned them there according to the quarter from whence they came. There were six companies or groups. A seventh, from the east, was not seen by the others on account of the light. When they were assembled the angel disclosed to them the reason of their being called together, and requested that the companies would in order express their wisdom respecting Heavenly Joy and Eternal Happiness. And each company then gathered themselves into a circle, turned face to face, that they might recall this subject according to the ideas received in the former world, and now consider it, and after consideration and consultation present their conclusion.
When they had said this, the other company from the north, from their wisdom expressed this opinion: “Heavenly joy and eternal happiness are nothing but most delightful companionship with angels and sweetest converse with them, whereby the countenance is kept continually expanded with joy and the faces of the whole company are wreathed in smiles of gladness, from the courteous discourse and pleasantry. What are heavenly joys but the variations of such pleasures to eternity?”
The third company, which was the first of the wise from the western quarter, from the thoughts of their affections, declared: “What are heavenly joy and eternal happiness but feastings with Abraham, Isaac, and Jacob, upon whose tables will be rich and delicate viands, with generous and noble wines; and after the feasts, sports and dances of youths and maidens, tripping to the measures of symphonies and flutes, with intervening singing of sweetest songs; and then at evening there will be dramatic representations, and after these feastings again, and so on every day to eternity.”
After this utterance the fourth company, which was the second from the western quarter, announced their opinion, saying, “We have cherished many ideas respecting heavenly joy and eternal happiness, and have considered various joys, and compared them with each other, and have come to the conclusion that heavenly joys are paradisal joys. What else is heaven but a paradise, whose extent is from east to west and from south to north, wherein are fruit trees and delightful flowers, and in the midst of them the magnificent tree of life, about which the blessed will sit, eating fruits of delicate flavor, and adorned with wreaths of flowers of sweetest fragrance? And as these with the breath of perpetual spring come forth and forth again from day to day, with infinite variety, and as by their perpetual birth and blossom, and by the constant vernal temperature, their spirits are continually renewed, they cannot but inspire and breathe out new joys from day to day. And hence they return to the flower of their age, and thereby to the primeval state in which Adam and his wife were created, and thus they are brought again into their paradise translated from earth to heaven.”
The fifth company, which was the first of the gifted from the southern quarter, said, “Heavenly joy and eternal happiness are none other than super-eminent dominion, with boundless wealth, and consequent more than regal magnificence, and more than illustrious splendor. That the joys of heaven and their continual fruition, which is eternal happiness, are these, we have perceived clearly from those who had acquired. them in the former world; and from the fact, moreover, that. the blessed in heaven are to reign with the Lord, and are to be kings and princes, because they are the sons of Him who is King of kings and Lord of lords, and are to sit upon thrones, and the angels will minister unto them. We have gained a conception of the magnificence of heaven from the fact that the New Jerusalem, by which the glory of heaven is portrayed, is to have gates each of one pearl, and streets of pure gold, and a wall with foundations of precious stones; consequently that every one received into heaven has his own palace, resplendent with gold and precious things; and dominion in successive rank one above another. And as we know that joys and inborn happiness are inherent in such things, and that they are God’s promise which cannot be broken, we are unable to deduce the most happy state of heavenly life from any other source.”
After this the sixth company, which was the second from the southern quarter, lifted up their voice and said, “The joy of heaven and its eternal happiness are none other than the perpetual glorification of God, a solemn festival continuing to eternity, and most blessed worship, with songs and jubilee; and thus a constant uplifting of the heart to God, with full trust in His acceptance of prayers and praises for the Divine bounty of their beatitude.”
Some of this company added that this glorification would be attended with magnificent illuminations and most fragrant incense; and with processions of great pomp, a chief pontiff with great sound of the trumpet going before, primates and key-bearers great and small following him, and after them men carrying palms and women with golden images in their hands.
This is done in the world of spirits, in the case of the most of those who in the former life have meditated about heaven, and have formed some conclusion respecting the joys there, even so far as to desire them.
Having heard these words the angel with the trumpet said to the six companies called together from the wise of the Christian world, “Follow me, and I will lead you into your joys, and so into your heaven.”
The angel then spoke to them, and said, “This state is the death of your joys, which you believed to be alone heavenly although in truth they are but the accessories of heavenly joys.” And they asked the angel:
“What then is heavenly joy?”
To which the angel replied in these few words:
“It is the delight of doing something that is useful to ourselves and to others; and the delight of use derives its essence from love and its existence from wisdom. The delight of use springing from love by wisdom is the life and soul of all heavenly joys. There are most joyous companionships in the heavens, which gladden the minds of angels, amuse their spirits, fill their bosoms with delight, and revive their bodies; but they enjoy these delights when they have performed the uses of their employments and occupations. From these are the soul and life in all their joys and pleasures; but if you take away this soul or life the accessory joys successively become no joys, but become at first indifferent, then as if frivolous, and finally bring sadness and anxiety.” When these words had been said the door was opened, and those sitting near sprang out and fled to their homes, every one to his employment and to his occupation, and revived.
“Follow me, and I will bring you into the felicities of your j oys.”
And he led them through a grove to a level place covered with a floor, on which tables were placed, fifteen on one side and fifteen on the other.
And they asked, “Why so many tables?”
The angel answered, “The first table is that of Abraham, the second that of Isaac, the third that of Jacob; and next to these in order are the tables of the twelve apostles. On the other side is the same number of tables, those of their wives; the first three are those of Sarah the wife of Abraham, Rebecca the wife of Isaac, and Leah and Rachel the wives of Jacob; and the other twelve are those of the wives of the twelve apostles.”
After some delay all the tables appeared to be filled with dishes of food, and the little spaces between them were ornamented by small pyramids with sweetmeats. The guests stood around them in expectation of seeing the hosts of the tables. They who were expected were shortly seen to enter, in order of procession from Abraham to the last of the apostles; and presently each approached his own table, and reclined upon a couch at its head. And from their places they said to those that stood around, “Recline ye also with us.” And they did so, the men with the Fathers, and the women with their wives; and they ate and drank in joy and with veneration.
After the feast the Fathers went out, and then began the sports, the dances of youths and maidens, and after them the public shows.
These being ended they were invited to feast again, but with the condition that they were to eat on the first day with Abraham, on the second with Isaac, on the third with Jacob, on the fourth with Peter, on the fifth with James, on the sixth with John, on the seventh with Paul, and with the rest in order to the fifteenth day; from which again the festivities would be renewed in the same order, changing seats, and so on to eternity.
After this the angel called together the men of the company and said to them, “All those whom you saw at the tables had been in similar imaginary thought with yourselves concerning the joys of heaven and eternal happiness therefrom; and such mock festivities were provided and were permitted by the Lord to the end that they may themselves see the vanity of their ideas, and thereby be led out of them. The chief men whom you saw at the head of the tables were old men playing a part, most of them rustics, who being bearded and of some wealth were prouder than others, upon whom was induced the phantasy that they were these ancient Fathers. But follow me into the ways leading out of this place of discipline.”
And they followed and saw some fifty here and fifty there who had filled their bellies with food even to nausea, and were longing to return to the familiar scenes of their homes, some to their public offices, some to their merchandise, and some to their labor. But many were detained by the keepers of the grove, and were asked about their days of feasting, and whether they had yet eaten at the table with Peter and with Paul, and if they were going away before they had done so? For as this would be unbecoming, it would be to their shame. But most of them answered, “We are sated with our joys; food has become insipid to us; we have lost relish for it; our stomachs loathe it; we cannot bear to taste it. We have dragged on some days and nights in this luxury, and beg earnestly that we may be permitted to go away.” And being allowed to go, they with rapid pace and panting breath fled to their homes.
The angel then called together the men of the company, and on the way gave them this instruction concerning heaven: “In heaven, as in the world, there are foods and drinks, there are festive meals and banquets; and with the principal persons there are tables spread with sumptuous delicacies, with choice and delicious viands, wherewith they are exhilarated and refreshed in spirit. And there are also sports and exhibitions, and entertainments of music and song; and all these in the highest perfection. And such things give them joys, but not happiness. This must be within the joys, and thence from the joys. Happiness within joys makes them joys indeed. It enriches and sustains them, that they do not become worthless nor disdained. And this happiness every one has from the performance of use in his employment. There is a certain latent vein within the affection of the will of every angel which draws the mind on to do something. By this the mind tranquillizes and satisfies itself. This satisfaction and this tranquillity induce a state of mind receptive of the love of use from the Lord. And from the reception of this comes heavenly happiness, which is the life of their joys before mentioned. Heavenly food in its essence is nothing else than love, wisdom, and use together, that is, use from love by wisdom. Wherefore, in heaven, food for the body is given to every one according to the use that he performs, sumptuous to those who are in eminent use, moderate but of exquisite flavor to those in a medium degree of use, simple to those in inferior use, but none to the slothful.”
“Follow me, and I will introduce you into your joys.”
And he brought them in to a portico constructed with columns and pyramids. In front of it was a lower palace through, which the way opened into the portico. Through this he introduced them. And lo! twenty here and twenty there were seen waiting. And then suddenly one appeared who personated an angel; and he said to them, “Through this portico is the way to heaven. Stay a little while and prepare yourselves; for the elder among you are to be kings, and the younger men princes.”
When this was said there appeared by each column a throne, upon the throne a robe of silk, and upon the robe a scepter and a crown; and by each pyramid there appeared a chair of state, elevated some three cubits from the ground, and on the chair a chain with links of gold, and the ribbon of an order of knighthood joined at the ends with circlets of diamonds. And then it was proclaimed, “Go now, enrobe yourselves, be seated, and wait.”
And immediately the elder men hastened to the thrones, and the younger to the chairs of state, and put on their robes and sat down. And then there appeared as it were a mist ascending from beneath, from inhaling which those sitting upon the thrones and chairs began to swell in the face and to be puffed up as to their chest and filled with the confidence that now they were kings and princes. The mist was an aura of the phantasy with which they were inspired. And suddenly young men flew to them, as if from heaven, and stood two behind each throne and one behind each chair of state, to minister. And then by turns some herald cried out, “Ye kings and princes, wait yet a little while. Your palaces are now being prepared in heaven. Courtiers with a retinue will presently come and conduct you in.” They waited and waited until their spirits panted for breath and they were utterly wearied with eager longing.
After three hours heaven was opened above their heads, and angels looked down and having compassion on them said,
“Why do you sit so foolish, and take an actor’s part? They have been playing tricks upon you, and have changed you from men to idols, because you have set your hearts upon the idea that you are to reign with Christ as kings and princes, and are to be ministered unto by the angels. Have you forgotten the Lord’s words, that he who would be great in heaven must become a servant? Learn then what is meant by kings and princes, and by reigning with Christ, that it is to be wise and perform uses; for the kingdom of Christ, which is heaven, is a kingdom of uses. For the Lord loves all, and from love wills good to all, and good is use. And as the Lord does goods or uses mediately through the angels, and in the world through men, therefore to them that perform uses faithfully He gives the love of use and its reward, which is internal blessedness; and this is eternal happiness. In the heavens as on earth there is pre-eminent dominion and boundless wealth; for there are governments and forms of governments, and therefore there are greater and lesser powers and dignities. And those who are in the highest dignity have palaces and courts, which in magnificence and splendor excel the palaces and courts of emperors and kings on earth; and they are surrounded with honor and glory from the number of courtiers, ministers, and attendants, and the splendor of their apparel. But the highest among these are chosen from them whose heart is in the public welfare, and whose bodily senses only are in the grandeur of magnificence for the sake of obedience. And as it is for the public welfare that every one in a society as in a common body shall be of some use, and as every use is from the Lord, and is done by angels and men as if of themselves, it is plain that this is to reign with the Lord.”
Hearing these words from heaven the mimic kings and princes decended from their thrones and chairs of state, threw down their scepters, crowns, and robes; and the mist wherein was the aura of phantasy departed from them, and a bright cloud overveiled them wherein was an aura of wisdom, whereby sanity was restored to their minds.
And he led them through a lofty gateway formed of the interlacing boughs and branches of noble trees. After entering he led them about through winding ways from place to place. It was a paradise indeed, at the first entrance of the heaven to which they are sent who in the world had believed that the whole heaven is one paradise, because it is called paradise; and who had impressed upon themselves the idea that after death there is entire rest from labor, and that this rest is nothing else than breathing in the very soul of delights, walking upon roses, gladdened with most delicious juice of grapes, and celebrating festive banquets; and that this life is only found in a heavenly paradise. Being led by the angel they beheld a vast multitude of old and young men, and boys, and also women and girls, sitting three by three and ten by ten upon beds of roses, weaving garlands with which they adorned the heads of the aged, the arms of the young men, and twined as bands about the breasts of the boys; others plucking fruit from the trees and bearing it in osier baskets to their companies; others pressing into cups and genially quaffing the juice of grapes, cherries, and berries; others drawing into their nostrils the fragrance exhaled and diffused around from the flowers and fruits and fragrant leaves; others singing melodious songs with which they softly charmed the listeners’ ears; others sitting by fountains, and turning into various forms the waters of the gushing stream; others walking about, talking and scattering pleasantries; others running, playing, and dancing, here in rhythm and there in circles; others entering into little garden-houses that they might repose on couches; and many other paradisal delights.
When they had seen these the angel led his attendants hither and thither through winding ways, and finally to some who were sitting in a most beautiful rose-bed surrounded by olive, orange, and citron trees, who nodding, were holding their hands to their cheeks, wailing and weeping. The attendants of the angel spoke to them, and said “Why do you sit thus?”
They answered, “It is now the seventh day since we came into this paradise. When we entered our minds seemed as if elevated into heaven, and admitted to the inmost happiness of its joys. But after three days this happiness began to grow dull and to decrease in our minds and become imperceptible, and so it came to be no happiness. And when our imaginary joys thus ended, we feared the loss of all the delight of our life, and became doubtful about eternal happiness, even whether there is any eternal happiness. Afterwards we rambled through paths and open places seeking the gate by which we entered; but we wandered round and round in circles.
“And we inquired of those we met: Some of them said, The gate cannot be found, because this paradisal garden is a spacious labyrinth, and is such that whoever thinks to go out enters more deeply in. Therefore you cannot but stay here to eternity. You are in the midst of it where all delights are in their center.”
And they said further to the angel’s attendants, “Here now have we sat for a day and a half; and as we are without hope of finding the way out, we have been resting ourselves on this bed of roses and we see around us an abundance of olives, grapes, oranges, and citrons; but the more we look at them the more our eyes tire with looking, our nostrils with smelling, and our taste with tasting. This is the reason of the sadness, lamentation, and weeping in which you see us.”
Hearing this the angel of the company said to them, “This paradisal labyrinth is really an entrance to a heaven. I know the way out and will lead you forth.”
At these words the sitters arose and embraced the angel, and with his company followed him. And the angel taught them by the way what heavenly joy is, and the eternal happiness therefrom, saying, “They are not the outward paradisal delights, unless at the same time there are within them the inward paradisal delights. The outward paradisal delights are only delights of the bodily senses, but the inward paradisal delights are delights of the affections of the soul. Unless these are in the former there is no heavenly life in them, for there is no soul in them; and every delight without its correspondent soul gradually grows feeble and torpid, and wearies the mind more than labor. There are paradisal gardens everywhere in heaven, and the angels derive joys from them; but these joys are joys to them in so far as the delight of the soul is in them.”
Hearing this they all inquired, “What is the delight of the soul, and whence is it?”
The angel responded, “The delight of the soul is from love and wisdom from the Lord; and as love is effective, and is effective through wisdom, the seat of both is therefore in the effect, and the effect is use. This delight flows into the soul from the Lord, and descends through the higher and the lower degrees of the mind into all the senses of the body, and fills itself full in them. Thence the joy becomes joy indeed, and becomes eternal, from the Eternal from whom it is. You have seen things paradisal; and I assure you that there is not a thing therein, not so much as a little leaf, that is not from the marriage of love and wisdom in use. If therefore a man is in this marriage he is in a heavenly paradise, and so is in heaven.”
The angel said to them, “Follow me, and I will introduce you into your joy.”
And he brought them to a small city, in the midst of which was a temple, and all the houses were called sacred buildings. In this city they saw a gathering from every corner of the surrounding country; and among them a number of priests, who received the comers, saluted them, and taking them by the hand led them to the gates of the temple, and from thence into some of the buildings around the temple, and initiated them into the perpetual worship of God, saying:
“This city is an entrance court of heaven; and the temple of the city is the entrance to a very magnificent and spacious temple which is in heaven, where God is glorified in prayers and praises by the angels to eternity. The regulations, both here and there, are, that they who come are first to enter the temple and abide there three days and three nights; and after this initiation are to go into the houses of the city, which are so many buildings consecrated by us, and go from building to building, and in communion with those assembled therein to pray, shout, and recite sermons:
“Take great care that you think nothing within yourselves and speak nothing with your companions, but what is holy, pious, and religious.”
The angel then introduced his company into the temple, which was filled and crowded with many who in the world had been in great dignity, and with many of the common people also; and guards were stationed at the gates lest any one should go out before abiding there three days. And the angel said:
“This is the second day since these entered. Observe them, and you will see their glorification of God.”
And they observed and saw most of them sleeping, and they that were awake were yawning and gaping; and some they saw-from the continual uplifting of their thoughts to God and no return of them into the body-as faces cut off from the body; for thus they appeared to themselves and thence also to others. Some looked wild in the eyes from their perpetual abstraction. In a word all were oppressed at heart and weary in spirit from tedium; and they turned away from the pulpit crying out:
“Our ears are stunned. End your preaching, we no longer hear a word, and are beginning to loathe the sound.”
And then they arose and rushed in a body to the gates, broke them open, and pressed upon the guards and drove them away. Seeing this the priests followed, and clung close beside them, teaching and teaching, praying, sighing, and saying:
“Celebrate the festival! Glorify God! Sanctify yourselves! In this entrance court of heaven we will induct you into the eternal glorification of God in a most magnificent and spacious temple which is in heaven, and so into the enjoyment of eternal happiness.”
But these entreaties were not understood and were scarcely heard by them, on account of their dullness from the two days’ suspension of mental activity and detention from their domestic and out-door affairs. But when they tried to tear themselves away from the priests, the priests seized them by their arms, and also by their garments, urging them to the buildings where they were to preach; but in vain, for they cried out, “Let us alone. We feel in our body as if we should drop down.”
At these words, lo! four men appeared in bright white raiment and wearing miters. One of them in the world had been an archbishop, and the three others had been bishops. They had now become angels. They called the priests together, and addressing them said:
“We saw you from heaven with these sheep, and how you feed them. You feed them even to insanity. You do not know what is meant by the glorification of God. It means, to bring forth the fruits of love; that is, faithfully, sincerely, and diligently to do the work of one’s employment-for this is of love to God and of love to the neighbor. And this is the bond of society and its good. By this God is glorified, and then by worship at stated times. Have you not read these words of the Lord:-
Herein is my Father glorified, that ye bear much fruit. So shall ye become my disciples (John xv. 8).
You priests can be in the glorification of worship, because it is your office, and you have honor, glory, and recompense therefrom; but you no more than they could be in that glorification if there were not the honor, glory, and recompense connected with your office.”
Having said this the bishops commanded the keepers of the gate that they should let all go in and all go out, “for there is a multitude who can think of no other heavenly joy than perpetual worship of God, because they have known nothing about the state of heaven.”
“Remain here a while, and I will sound the trumpet, and there will come hither men famed for wisdom in the spiritual things of the church.”
After some hours nine men came, each decked with laurel as a mark of his renown. The angel introduced them into the house of assembly in which all were present who had been called before. In their presence the angel addressed the laureled nine and said:
“I know that to you, by your wish and in furtherance of your idea, it was granted to ascend into heaven; and that you have returned into this lower or sub-celestial earth with full knowledge of the state of heaven. Relate therefore how heaven appeared to you.”
They answered in order: and the first said, “From very early boyhood to the end of my life in the world my idea of heaven had been that it was a place of all blessedness, happiness, enjoyment, delightfulness, and pleasure; and that if I should be admitted there I should be surrounded with an aura of such felicities, and should breathe them in with full breast, as a bridegroom when he celebrates his nuptials and when he enters the bridal chamber with his bride. With this idea I ascended into heaven, and passed the first guards, and also the second; but when I came to the third, the officer of the guard addressed me and said:
�Who are you, friend?’
I answered, Is not this heaven? From the wish of my desire I have ascended hither. I pray you admit me.’ And he did admit me.
And I saw angels in white raiment; and they came about me, and surveyed me, and murmured, �Lo! this new guest is not clad in heavenly raiment.’
And hearing this I thought, �This appears to me as with him of whom the Lord said that he had come in to the wedding not having a wedding garment.’ And I said, �Give me such raiment.’
And they smiled.
Then one came running from the court with the command: Strip him naked, cast him out, and throw his garments after him.’ And so I was cast out.”
The second in turn said, “I believed, as he did, that if only I could be admitted into the heaven which is above my head, joys would flow around me, and I should be animated. by them to eternity. And I too obtained my wish. But the angels fled when they saw me, and said among themselves, �What is this monster? How came this bird of night here?’ And I actually felt changed from a man, although I was not changed. This feeling came from drawing in the heavenly atmosphere. But presently one came running from the court with the command that two servants should lead me out, and take me back by the way I came, even to my own home. And when I reached home I appeared to others and to myself as a man.”
The third said, “The idea of heaven constantly with me was that from place, and not from love. Therefore when I came into this world I longed for heaven with a great longing; and seeing men ascending I followed them and was admitted, but not beyond a few steps. But when I would gladden my spirit according to my idea of the joys and beatitudes there, owing to the light of the heaven which was dazzling white as snow, the essence of which is said to be wisdom, a stupor came over my mind, and thence a thick darkness upon my eyes, and I began to rave. And presently, owing to the heat of heaven, which corresponded to its dazzling light, and the essence of which is said to be love, my heart palpitated, and I was seized with anxiety and racked with inward pain, and I threw myself on my back there upon the ground. And as I lay an attendant from the court came with the command to carry me gently away into my own light and heat. When I came into these my spirit and my heart returned to me.”
The fourth said that he also had the idea of a place respecting heaven, and not an idea of love. He said:
“When I first came into the spiritual world I asked the wise whether one would be permitted to ascend into heaven. They told me that it was permitted to every one, but that they must take heed lest they be cast down. I smiled at this, and ascended, believing, as others do, that all in the whole world are capable of receiving the joys of heaven in their fulness. But in truth, as soon as I was in I almost lost my breath; and from pain and consequent torment in head and body, I prostrated myself on the ground, and writhed as a serpent before a fire. And I crawled to a precipice and cast myself down; and then by some standing below, I was taken up and carried to an inn, where my health was restored to me.”
The other five also told wonderful things about their ascent into heaven, and compared the changes of the state of their life to the state of fishes when raised up out of the water into the air, and to the state of birds in the ether. And they said that after these severe experiences they no longer had any desire for heaven, but only for common life with their like, wherever they are. And that they know that “In the world of spirits where we are, all are first prepared, the good for heaven and the evil for hell; that when they are prepared they see ways open for them to societies of their like, with whom they will dwell to eternity; and that then they enter these ways joyously, because they are the ways of their love.”
All of the first convocation hearing these things, confessed that they too had no other idea of heaven than of a place, where with open mouth they would drink in circumfluent joys to eternity.
The angel with the trumpet then said to them, “You see now that the joys of heaven and eternal happiness are not the joys of a place, but of the state of a man’s life; and that the state of heavenly life is from love and wisdom; and since the containant of these two is use, the state of heavenly life is from the conjunction of these in use. It is the same if it be said that it is charity, faith, and good works; for charity is love, faith is truth whence comes wisdom, and good works are use. Moreover there are places in our spiritual world as in the natural world; otherwise there would not be habitations and separate abodes. And yet place there is not place, but an appearance of place according to the state of love and wisdom, or of charity and faith. Every one who becomes an angel carries his heaven within him, because he carries the love of his heaven; for man is by creation the least effigy, image, and type of the great heaven. The human form is nothing else. Each one therefore comes into the society of heaven whose form he is in an individual effigy. So that when he enters into that society he enters into a form corresponding to himself; thus, as it were, from himself he enters into that self, and as from that he enters into it within himself, and inhales its life as his own, and his own as its life. Each society is as something general; and the angels there are as similar parts whence this general body co-exists. Now, it follows from this that they who are in evils and thence in falsities, have formed an effigy of hell in themselves, and this in heaven is tormented by the influx and the violence of activity of opposite against opposite; for infernal love is opposite to heavenly love, and therefore the delights of the two loves clash with each other as enemies, and when they come together they destroy each other.”
And ten were chosen and followed the angel. And by a steep path they ascended a certain hill, and from this a mountain on which was the heaven of those angels, which had been seen by them before in the distance as an expanse among the clouds. And the gates were opened to them. And when they had passed the third gate the angel guide ran to the prince of that society, or of that heaven, and announced their coming. And the prince responded:
“Take some of my attendants and inform them that their coming is welcome to me; and bring them into my outer court, and assign to each his room with its bed-chamber; and take some of my courtiers and of my servants who will minister to them, and serve them at their pleasure.” And it was done.
But when they were introduced by the angel they asked whether they would be permitted to go and see the prince. The angel answered, “It is now morning, and it would not be permitted before noon. Until then all are engaged in their offices and employments. But you are invited to dine, and then you will sit at the table with our prince. Meanwhile I will conduct you into his palace, where you will see magnificent and splendid things.”
“Marvel not. The things that you see were made and fashioned by no angelic hand, but were formed by the Maker of the Universe, and bestowed as presents upon our prince. Here then is the art of architecture in its very art; and from the art here are all the rules of the art in the world.”
The angel said further, “You may suppose that such things enchant our eyes and infatuate them even that we believe them to be the joys of our heaven; but as our hearts are not in them they are only accessory to the joys of our hearts. In so far therefore as we look upon them as accessory, and as the workmanship of God, we contemplate the Divine omnipotence and benignity in them.”
“Behold the most magnificent garden in this heavenly society.”
But they replied, “What do you say? There is no garden here. We see only one tree; and among its branches and on its top fruit as if of gold, and leaves as of silver with their edges bedecked with emeralds, and under that tree little children with their nurses.”
To this with inspired voice the angel said, “This tree is in the midst of the garden, and is called by us the tree of our heaven, and by some the tree of life. But go on, draw near, and your eyes will be opened, and you will see the garden.”
They did so; and their eyes were opened, and they saw trees filled with delicious fruits, twined about with the tendrils of vines, their tops bending with fruit towards the tree of life in the midst. The trees were set in a continuous series, which ran out and onwards in endless circlings or gyres as of a perpetual spiral. It was a perfect spiral of trees, wherein kind after kind followed in succession according to the nobility of their fruits. The beginning of this gyration was separated by a considerable space from the tree in the midst; and the intervening space gleamed with a blaze of light wherefrom the trees of the spiral glowed with a graduated and continuous splendor from the first to the last. The first trees were the most excellent of all, luxuriant with exquisite fruits, and were called trees of paradise, never seen, because they do not and cannot exist in any country of the natural world; next came olive trees; after these trees with vines; then fragrant trees and lastly trees whose wood is useful for timber. Here and there in this spiral or gyre of trees were seats formed by training and interlacing the young branches of the trees behind and enriched and adorned by their fruits. In this perpetual cycle of trees there were openings which led to gardens of flowers, and thence to lawns, laid out in beds and plots.
Seeing these things the angel’s attendants exclaimed, “Lo! heaven in form! Whichever way we turn our eyes something heavenly, paradisal, flows in, which is ineffable.”
The angel rejoiced at hearing this, and said, “The gardens in our heaven are all representative forms or types of states of heavenly blessedness in their origin; and it is because an influx of these states of blessedness uplifted your minds that you exclaimed, Lo! heaven in form.’ But those that do not receive this influx see these paradises as nothing but forests. All who are in the love of uses receive the influx; but they who are in the, love of glory and not from use do not receive it.” Afterwards he explained and taught them what the several things in that garden represented and signified.
And the prince said to the ten new-comers, “Recline yourselves also with me. See, there are your places.” And they reclined. And the court attendants who before were sent by the prince to minister to them stood behind them. The prince then said to them, “Take each a plate from its circle, and then a little dish from the pyramid.” And they took them; and lo! instantly new plates and dishes appeared set there in the place of them. And their cups were filled with wine from the fountain gushing out of the great pyramid, and they ate and drank. When they were moderately satisfied, the prince addressed the ten invited guests, and said:
“I have heard that on the earth which is beneath this heaven you have been called together to disclose your thoughts respecting the joys of heaven and the eternal happiness therefrom; and that you have declared your views differently, each according to the delights of his bodily senses. But what are the delights of the senses of the body without the delights of the soul? It is the soul which makes them delightful. The delights of the soul in themselves are imperceptible beatitudes; but as they descend into the thoughts of the mind, and from these into the sensations of the body they become more and more perceptible. In the thoughts of the mind they are perceived as states of happiness; in the sensations of the body as delights; and in the body itself as pleasures. Eternal happiness comes of all these together. But the happiness from the last alone is not eternal but transitory, which comes to an end and passes away, and sometimes becomes unhappiness. You have seen now that all your joys are joys of heaven also, and are more exquisite than ever you could have thought; and yet these do not affect our minds interiorly. There are three things which flow as one from the Lord into our souls. These three as one, or this trine, are love, wisdom, and use. But the love and wisdom do not appear except in idea, because in the affection and thought of the mind only; but in use they appear really, because together in bodily act and work; and where they really exist they also subsist; and as love and wisdom exist and subsist in use, it is use which affects us; and use is the faithful, sincere, and diligent performance of the works of one’s employment. The love of use, and from this love earnest activity in use, keeps the mind from dissipating itself, and from wandering about and drinking in all the lusts that with their allurements flow in from the body and from the world, through the senses, whereby the truths of religion and the truths of morality with their goods are scattered to all the winds. But earnest activity of the mind in use keeps and binds these together, and disposes the mind into a form receptive of wisdom from these truths; and then it thrusts aside the illusions and the mockeries of both falsities and vanities. But you will hear more on these subjects from wise men of our society whom I will send to you this afternoon.”
When he had said this the prince arose, and with him the guests, and after a salutation of peace he bade their angel guide return them to their chambers, and to show them every courteous attention; and also that he should invite urbane and affable men to entertain them with conversation concerning the various joys of this society.
“These ten men were invited into this heaven that they might see its joys, and thus gain a new conception of eternal happiness. Tell them, therefore, something about its joys which affect the senses of the body; after that wise men will come who will speak of some things that render these joys satisfying and happy.” The men invited from the city then told them these things:
(1) There are days of festivity here appointed by the prince, that the mind may be relaxed from the weariness which is brought upon some by the zeal of emulation. On these days there are concerts of music with song in public places; and outside of the city are public games and shows. At such times orchestras are erected in the public places, surrounded by lattices thick with vines and hanging clusters, within which the musicians sit, at three elevations, with stringed instruments and wind instruments, of high and low tone, and loud and soft. On either side are singers, male and female; and they delight the citizens with most charming, melodious rejoicings and songs, in chorus and with solos, varying in character at intervals. These diversions continue there on such festive days from morning to noon, and afterwards until evening. (2) Besides this, every morning from out the houses around the public places are heard the sweetest songs of virgins and young girls-with which the whole city resounds. Each morning there is some one affection of spiritual love which they sing, that is, which is expressed by modifications or modulations of the voice in singing; and the affection is perceived in the singing as if the song were the affection itself. It flows into the souls of the listeners, exciting them into correspondence with it. Such is heavenly song. Those who sing say that the sound of their singing inspires and animates itself as it were from within, and is joyously exalted according as it is received by the listeners. This ended, the windows and also the doors of the houses on the public places are closed, and at the same time those of the houses on the streets, and the whole city is still, not a sound is anywhere heard, and no loiterers appear; all being ready then engage in the duties of their several occupations. (3) But at noon the doors are opened, and in some places in the afternoon the windows also, and boys and girls are seen playing in the streets, their nurses and tutors sitting in the porches of the houses overseeing them. (4) At the sides in the extreme parts of the city are various games for boys and youths; there are games of running; games at ball; games with balls driven back and forth called tennis; trials of skill among the boys as to which are more and which less ready in speech, in action, and in perception, and to the more active some laurel leaves are given as a reward. And there are many other games for calling forth the latent abilities of boys. (5) Outside of the city there are also spectacular entertainments by players on the stage, representing the various virtues and excellencies of the moral life, among whom are also actors for the sake of comparison.”
One of the ten asked, “Why for comparison?”
They answered, “No one of the virtues can be presented in its grace and excellence to the life, except by comparisons from the greatest of them to the least; the actors present their least even until they become none. But it is established by law that nothing of the opposite shall be exhibited, which is called dishonorable or unseemly, unless by metaphor and remotely as it were. The reason why it is so established is that nothing honorable or good of any virtue, passes by successive progression down to what is dishonorable and evil; but only to its least until it perishes; and when it perishes the opposite begins. And therefore heaven, where all things are honorable and good, has nothing in common with hell where all things are dishonorable and evil.”
On hearing this the angel of the company said to the wise men, “Our prince at table spoke to these men about the seat of wisdom, that it is in use. Speak also to them, if you please, on this subject.” And they said:
“As first created man was imbued with wisdom and its love, not for himself, but that he might communicate it from himself to others. Hence it is inscribed in the wisdom of the wise that no one is wise and none lives for himself alone, but at the same time for others. From this comes society, which would not otherwise exist. To live for others is to perform uses. Uses are the bonds of society; which are as many as there are good uses, and uses are infinite in number. There are spiritual uses, which are of love to God and of love towards the neighbor; there are moral and civil uses, which are of the love of the society and the community in which a man resides, and of his companions and fellow-citizens among whom he dwells; there are natural uses, which belong to the love of the world and its necessaries; and there are uses of the body, which belong to the love of its conservation for the sake of the higher uses. All these uses are inscribed on man, and follow in order one after the other; and when they exist together one is within the other. They who are in the first uses, which are spiritual, are also in those that follow; and these are wise men. But those that are not in the first, and yet are in the second and thence in the following, are not so wise but only appear to be so from their outward morality and civility. They that are not in the first and second, but are in the third and fourth, are not at all wise; they in fact are satans because they love only the world, and themselves on account of the world. And they that are only in the fourth are the least wise of all; for they are devils, because they live for themselves alone, and if for others it is only for the sake of themselves. Every love, moreover, has its own delight, for love lives by this; and the delight of the love of uses is a heavenly delight which enters into the delights that follow in order, and in the order of succession exalts them and makes them eternal.”
Then they enumerated some heavenly delights proceeding from the love of use, and said, “They are myriads of myriads, and they who enter heaven enter into them.”
And in further discourses of wisdom respecting the love of use they passed the day with them until evening.
When the time was come the angel said, “Make ready and array yourselves in the heavenly garments that our prince has sent for you.” And they put them on, and lo! the garments shone as with a flaming light.
And they asked the angel, “Why is this?” He replied, “Because you are going to a wedding. With us at such a time garments are resplendent and become wedding garments.”
But the bride wore a scarlet mantle, and under that an embroidered dress reaching from the neck to the feet; and below the breast a golden girdle; and on her head was a crown of gold set with rubies.
After they had thus sat down together, the bridegroom turned to the bride and placed on her finger a gold ring; and drew forth bracelets and a necklace of large pearls, and fastened the bracelets upon her wrists and the necklace about her neck, and said, “Accept these pledges.” And as she took them he kissed her and said, “Now you are mine,” and called her his wife. This done the guests cried out, “A blessing on you;” each exclaimed this by himself and then all together. One sent by the prince in his stead joined also in the cry And at that moment the room was filled with an aromatic fragrance, a sign of blessing from heaven. The servants then took bread from the two tables beside the candlestick, and cups now filled with wine from the tables in the corners, and gave to each of the guests his bread and his cup, and they ate and drank. After this the husband and his wife arose, the six virgins with the silver lamps in their hands, now lighted, following to the threshold; and the married pair entered the bridal chamber, and the door was shut.
And he asked, “May they be permitted to have some conversation also with you?” And they came and spoke with them.
And one of the wedding-guests, a wise man, asked, “Do you understand what these things signify that you have seen?” They replied, “That they understood a little of them; and asked him then, why the bridegroom, now the husband, was arrayed in such apparel?”
He answered, “The bridegroom, now the husband, represented the Lord, and the bride, now the wife, represented the church, because in heaven nuptials represent the marriage of the Lord with the church. That is why he wore a miter on his head, and was arrayed like Aaron in a robe, a tunic, and an ephod; and why the bride, now the wife, wore upon her head a crown, and was attired in a mantle like a queen. But to-morrow they will be differently clad, for this representation lasts only to-day.”
They asked again, “Since he represented the Lord, and she the church, why did she sit at his right hand?”
The wise man replied, “Because there are two things which make the marriage of the Lord and the church, love and wisdom, and the Lord is love and the church is wisdom, and wisdom is at love’s right hand. For the man of the church has wisdom as if of himself, and as he becomes wise, he receives love from the Lord. Besides, the right hand signifies power, and the power of love is by wisdom. But as I said before, after the nuptials the representation is changed; for then the husband represents wisdom, and the wife the love of his wisdom. But this is not the prior, but a secondary love, which the wife has from the Lord through the wisdom of the husband The love of the Lord, which is the prior love, with the husband is the love of growing wise. Therefore after marriage both together, the husband and his wife, represent the church.”
Again they asked, “Why did you men not stand beside the bridegroom, now the husband, as the six virgins stood beside the bride, now the wife?”
The wise man replied, “The reason is that we to-day are numbered among the virgins, and the number six signifies all, and what is complete.” But they asked, “How is this?”
He answered, “Virgins signify the church, and the church is of both sexes, and therefore as respects the church also we are virgins. That this is so appears from these words in the Apocalypse:-
These are they that were not defiled with women, for they are virgins; and they follow the Lamb whithersoever He goeth (xiv. 4).
And because virgins signify the church, therefore the Lord likened it to �ten virgins who were invited to the nuptials’ (Matt. xxv. 1-13). And it is because the church is signified by Israel, Zion, and Jerusalem, that �the virgin and daughter of Israel, of Zion, and of Jerusalem’ is so often spoken of in the Word; and that the Lord describes His marriage with the Church by the words in David:-
Upon thy right hand did stand the queen in pure gold of Ophir. Her clothing is of wrought gold; she shall be brought unto the King in embroideries; the virgins, her companions, that follow her, shall come into the king’s palace (Ps. xlv. 9-13-15).”
Afterwards they asked, “Whether it is not proper that a priest should be present and minister in these ceremonies?” The wise man answered, “It is proper on earth, but not in the heavens on account of the representation of the Lord Himself and the church. This is not known on earth. And even with us a priest ministers at betrothals, and hears, receives, confirms, and consecrates the consent. Consent is the essential of marriage; and the other things that follow are its formalities.”
And they replied, “We could not go near them.”
He asked, “Why?” And they answered, “We do not know. But we perceived something that repelled us and drove us back. They must excuse us.”
The angel returned to his companions and told them the answer, and added, “I surmise that you have not a chaste love of the sex. In heaven we love virgins for their beauty and loveliness of manner, and we love them exceedingly but chastely.” His companions smiled at this, and said, “You have rightly guessed. Who is able to behold such beauty near and feel no desire?”
At dawn they heard a proclamation, “To-day is the Sabbath.” And they arose, and asked the angel what that was. He answered, “It is for the worship of God which recurs at stated times and is proclaimed by the priests. It is celebrated in our temples, and continues about two hours. Come with me, therefore, if you like, and I will conduct you. And they made ready and went with the angel and entered. And lo! a large temple, capable of containing about three thousand, semi-circular, with benches or seats extending around in a continuous sweep, according to the form of the temple, the hinder seats more elevated than those before. The pulpit in front of them was a little back from the center. The door was behind the pulpit at the left. The ten new-comers went in with their angel guide, and the angel assigned them the places where they were to sit, saying to them, “Every one that enters the temple knows his place. He knows it from a something within and cannot sit elsewhere. If he sits in any other place he hears nothing and perceives nothing; and he also disturbs order, by reason of which disturbance the priest is not inspired.”
The audience having departed, the angel requested the priest to speak a few words of peace with his ten companions; and he came to them, and they conversed for about half an hour.
He spoke of the Divine Trinity that it is in Jesus Christ in whom dwelleth all the fulness of the God-head bodily, according to the declaration of the Apostle Paul. And afterwards he spoke of the union of charity and faith, but he said the union of charity and truth, because faith is truth.
27. ON MARRIAGES IN HEAVEN.
That there are marriages in heaven cannot enter into the belief of those who think that man is a soul or spirit after death, and cherish an idea of the soul and spirit as of subtle ether or a breath of air; and who believe that man will not live as a man until after the last judgment-day; who in general know nothing about the spiritual world in which angels and spirits dwell, and therefore do not know where heaven and hell are. And because that world has been hitherto unknown, and it has been entirely unknown that the angels of heaven are men in perfect form-and infernal spirits also, but in imperfect form-for these reasons nothing could be revealed concerning marriages there. For men would have said, “How can a soul be conjoined with a soul, or a breath of air with a breath of air as consort with consort on earth?” and many things which the instant they were said would take away and dissipate belief in marriages there. But now, because many things have been revealed concerning that world, and what it is has been described in the work on Heaven and Hell, and also in the Apocalypse Revealed, it may be confirmed that there are marriages there, even by considerations addressed to the reason through the following propositions:
(1) That man lives as a man after death.
(2) That a male is then a male and a female is a female.
(3) That with every one his own love remains after death.
(4) That especially the love of the sex, and with those that come into heaven, who are those that become spiritual on earth, conjugial love remains.
(5) These things fully confirmed by actual sight.
(6) That consequently there are marriages in the heavens.
(7) That spiritual nuptials are meant by the Lord’s words that after the resurrection they are not given in marriage.
The exposition of these propositions follow now in their order.
All the dead are raised, and that God is not the God of the dead but of the living (Matt. xxii. 31-32; Luke xx. 37, 38).
And besides, as to the affections and the thoughts of his mind man is in the midst of angels and spirits, and is so consociated with them that if torn apart from them he would die. And it is still more extraordinary that this is unknown when it is considered that every man who has died, from the first creation, has come and comes to his own, or as it is said in the Word has been gathered and is gathered unto his fathers.* Moreover, man has a common perception, which is the same with the influx from heaven into the interiors of his mind, whereby he perceives truths interiorly in himself, and as it were sees them; and especially this truth, that he lives as a man after death, happy if he has lived well, unhappy if ill. For who does not think this, whilst he raises his mind a little above the body, and away from the thought that is nearest to his senses? which he does when inwardly he is in Divine worship, and when he lies upon the bed about to die and expects the end; likewise when he hears about the dead, and of their lot. I have related a thousand things about them, as, what was the condition of the brothers, consorts, and friends of some; and I have also written about the lot of the English, the Dutch, the Papists, the Jews, the Gentiles, and also of the lot of Luther, of Calvin, and Melancthon; and as yet I have never heard any one say: “How can their lot be such when they have not yet risen out of their sepulchres, for the last judgment has not yet taken place? Are they not in the mean time souls, which are breaths of air? and in a certain Pu? or somewhere?” By no one have I heard such things said, up to this time. Whence I may conclude that every one perceives within himself that he lives as a man after death. What man who has loved his wife, and his infants and children, does not say within himself when they are dying, or have died, if in thought he is elevated above the sensual things of the body, that they are in God’s hand, and he will see them again after his own death, and will be conjoined with them again in a life of love and joy?
* Judaea ii. 10; 2 Kings xxii. 20; etc.
Jehovah God took one of the ribs of the man and closed up the flesh instead thereof, and He builded the rib which He had taken out of the man into a woman, and brought her unto the man. And the man said, This is bone of my bones, and flesh of my flesh; hence she shall be called woman (Ishah), because she was taken out of the man (Ish) (ii. 21-23).
What is signified by rib, and what by flesh, will be shown elsewhere.
Certain of the Sadducees which say there is no resurrection, asked Jesus, saying, Master, Moses wrote, If any man’s brother die, having a wife, and without children, his brother shall take his wife and raise up seed unto his brother. Now there were seven brethren, one after the other of whom took a wife; but they died without children. At last the woman died also. Therefore in the resurrection whose wife of them is she? But Jesus, answering, said unto them, The sons of this age marry and are given in marriage; but they which shall be accounted worthy to attain the other age, and the resurrection from the dead, shall neither marry nor be given in marriage; neither can they die any more; for they are like unto the angels, and are sons of God, being sons of the resurrection. But that the dead rise again even Moses showed at the bush, when he called the Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. For He is not the God of the dead, but of the living; for all live unto Him (Luke xx. 27-38; Matt. xxii. 23-33; Mark xii. 18-27).
There are two things which the Lord taught by these words: First, that man rises again after death; and secondly, that in heaven they are not given in marriage. That man rises again after death He taught by saying that, “God is not the God of the dead, but of the living,” and that Abraham, Isaac, and Jacob are alive. He also taught the same in the parable of the rich man in hell and Lazarus in heaven (Luke xvi. 22-31); secondly, that in heaven they are not given in marriage, He taught by the words: “They that shall be accounted worthy to attain the other age neither marry nor are given in marriage.” From the words which immediately follow, that they cannot die any more, because they are like the angels and are sons of God, being sons of the resurrection, it is very evident that no other nuptials are meant here than spiritual nuptials. By spiritual nuptials conjunction with the Lord is meant, and this is effected on earth; and when it has been effected on earth it has been effected in the heavens also; and therefore they are not married and given in marriage again in the heavens. And this is also meant by the words, “The sons of this age marry and are given in marriage, but they that are accounted worthy to attain the other age neither marry nor are given in marriage. They are also called by the Lord sons of nuptials” (Matt. ix. 15; Mark ii. 19); and here angels, sons of God, and sons of the resurrection. That to be married is to be conjoined with the Lord, and that to enter into marriage is to be received in heaven by the Lord, is clear from the following passages:-
The kingdom of the heavens is like unto a man, a king, who made a marriage for his son, and sent forth servants and invited to the nuptials (Matt. xxii. 1-14).
The kingdom of heaven is like unto ten virgins, who went forth to meet the bridegroom; five of whom that were ready went in to the nuptials (Matt. xxv. 1, seq.).
It is evident from verse 13 there (where it is said, “Watch, for ye know neither the day nor the hour wherein the Son of man cometh”) that the Lord here meant Himself. Also from the Apocalypse:-
The time of the marriage of the Lamb is come, and His wife hath made herself ready. Blessed are they that are called to the marriage supper of the Lamb (xix. 7, 9).
That there is a spiritual meaning in all the words, and in every single word that the Lord spoke, is fully shown in The Doctrine of the New Jerusalem concerning the Sacred Scripture, published at Amsterdam in the year 1763.
One morning I was looking up to heaven and beheld above me expanse above expanse; and I saw that the first expanse, which was near, opened, and presently the second which was higher, and lastly the third which was the highest. And by illustration therefrom I perceived that upon the first expanse there were the angels who form the first or lowest heaven; upon the second expanse were the angels who form the second or middle heaven; and upon the third expanse were the angels who form the third or highest heaven. At first I wondered what and why it was. But presently a voice was heard from heaven as of a trumpet, saying:
“We have perceived and now see that you are meditating on Conjugial Love; and we know that as yet no one on earth knows what love truly conjugial is in its origin and in its essence; and yet it is important that it should be known. It has therefore pleased the Lord to open the heavens to you, that illustrating light and thence perception may flow into the interiors of your mind. With us in the heavens, especially in the third heaven, our heavenly delights are chiefly from conjugial love. By permission given us we will therefore send down to you a married pair that you may see them.”
And lo! a chariot then appeared descending from the highest or third heaven, in which one angel was seen; but as it approached two were seen in it. In the distance the chariot glittered like a diamond before my eyes. And young horses were harnessed to it, white as snow; and they that sat in the chariot held two turtle doves in their hands. And they called to me, saying:
“Do you wish us to come nearer? But have a care then that the effulgence from our heaven whence we have descended, and which is flaming, does not penetrate interiorly. By the influx of this the higher ideas of your understanding are indeed illustrated, which in themselves are celestial; but in the world in which you are these are ineffable. Receive therefore what you are about to hear rationally, and so explain it to the understanding.”
I answered, “I will take heed; come nearer.”
And they came, and lo! they were a husband and his wife.
And they said, “We are married partners. From the first age, called by you the Golden Age, we have lived blessed in heaven; and always in the same flower of youth in which you see us to-day.”
I observed them both attentively, for I perceived that they represented conjugial love, in its life and in its adornment; in its life in their faces, and in its adornment in their apparel. For all angels are affections of love in human form; their ruling affection itself shines forth from their faces. And from their affection and in harmony with it their garments are allotted. It is therefore said in heaven that his own affection clothes every one. The husband appeared to be of a middle age between youth and early manhood. From his eyes beamed forth a light sparkling with the wisdom of love. His countenance was as if inmostly radiant from this light, and by the irradiation from it the skin outwardly was as it were refulgent. Thence his whole face was one resplendent comeliness. He was clothed in a long robe that reached to the ankles, and under the robe a vestment of blue, and this was girded with a golden girdle on which were three precious stones, two sapphires at the sides and in the middle a carbuncle. His stockings were of shining linen interwoven with threads of silver; and his shoes were entirely of silk. This was the representative form of conjugial love with the husband.
But with the wife it was this: I saw her face and did not see it. I saw it as beauty itself, and did not see it because this was inexpressible. For there was a splendor of flaming light in her countenance, such light as is with the angels of the third heaven, and it dimmed my sight, so that I was simply struck with amazement. Observing this she spoke to me saying:
“What do you see?”
I answered, “I see only conjugial love and its form. But I see and do not see.”
At this she turned herself partly away from her husband and then I could regard her more intently. Her eyes sparkled with the light of her heaven, which as was said is flaming, and therefore flows from the love of wisdom. For in that heaven wives love their husbands from wisdom and in their wisdom; and husbands love their wives from and in that love toward themselves-and they are thus united. Hence her beauty, which was such as no painter could emulate and portray in its form; for there is no such luster in his color, nor any such beauty expressible by his art. Her hair was gracefully arranged in correspondence with her beauty, and had flowers inserted in it from diadems. She wore a necklace of carbuncles, and pendent from this a rosary of chrysolites; and she had bracelets of large pearls. She was arrayed in a flowing robe of scarlet, and under this had a stomacher of purple clasped in front with rubies. But, what was a marvel to me, the colors varied according to her aspect towards her husband, and also according to this they were now more now less brilliant, more when they mutually turned towards each other, and less when they were partly turned from each other.
When I had observed these things they spoke with me again, and when the husband was speaking he spoke as if at the same time from his wife; and when the wife was speaking she spoke as if at the same time from her husband; for such was the union of minds whence the speech flows. Then I heard also the tone of voice of conjugial love, that it was inwardly simultaneous with, and also proceeding from, the delights of a state of peace and innocence.
At length they said, “We are recalled. We must depart.”
And then again they appeared to ride in a chariot as before, and were carried along a paved way among gardens of flowers, out of whose beds sprang olive trees and orange trees laden with fruit; and as they came near their heaven virgins came out to meet them, and received, and conducted them in.
“I saw that you were meditating on conjugial love. In this parchment there are arcana of wisdom on that subject not hitherto made known in the world. They are now disclosed, because now it is of importance. There are more of these arcana in our heaven than in the others, because we are in the marriage of love and wisdom. But I predict that none will appropriate that love to themselves but those who are received by the Lord into the New Church, which is the New Jerusalem.”
Saying this the angel let down the unrolled parchment. And a certain angelic spirit* took it up and laid it on a table in a certain room which he immediately closed, and handed to me the key and said, “Write.”
* Angelic spirits are good spirits in the world of spirits, not yet prepared for heaven. T.C.R. n. 387.
I once saw three spirits newly arrived from the world, who were wandering about, observing and inquiring. They were in astonishment that they were living as men, just as before, and that they saw similar things as before. For they knew that they had left the former or natural world, and had believed there that they should not live as men until after the day of the last judgment, when, they would be clothed with the flesh and bones that were laid away in the sepulchre. Therefore to relieve themselves of all doubt whether they really were men, they by turns examined and touched themselves and others, and felt of objects, and by a thousand things confirmed themselves in the fact that they were now men, just as in the former world, except that they saw each other in brighter light, and saw objects in greater splendor and thus more perfectly.
Two angelic spirits chancing to meet them at that time detained them, and asked:
“Whence are you?”
They answered:
“We have departed out of the world. And are living again in a world. So that we have migrated from world to world. Now, we are wondering at this.”
And then they asked the two angelic spirits about heaven. And two of the new-comers being young men, a slight glow of lust for the sex shone from their eyes, and the angelic spirits said:
“Perchance you have seen women?”
They replied, “We have.”
As they were asking about heaven, the angelic spirits said this:
“In heaven all things are magnificent and splendid such as eye has never seen. And there are young men and maidens there, maidens of such beauty that they may be said to be beauty in its own form; and young men of such morality that they may be called morality in its own form. And the beauty of the maidens and the morality of the young men correspond to each other, as mutual and adapted forms.”
The two new-comers asked, “Whether human forms in heaven are altogether like those in the natural world?”
And it was answered: “They are entirely like them; nothing is taken from the man, and nothing from the woman. In a word, a man is a man and a woman is a woman in all the perfection of form in which they were created. If you like, step aside and examine yourselves, and see whether anything whatever is wanting, and whether you are not men just as before.”
Again the new-comers said:
“We have heard, in the world from whence we have departed, that in heaven they are not given in marriage, because they are angels. Is there then the love of the sex?”
The angelic spirits replied: “Your love of the sex is not there, but the angelic love of the sex which is chaste, free from all allurement of lust.”
To this the new-comers said: “If there is the love of the sex without allurement, what is then the love of the sex?”
And as they thought of this love they sighed and exclaimed, “O! how dry is the joy of heaven. What young man can then wish for heaven? Is not such love barren and devoid of life?”
The angelic spirits, smiling, replied: “Yet the angelic love of the sex, or such love of the sex as there is in heaven is full of inmost delights. It is a most pleasing expansion of all things of the mind, and thence of all things in the breast. And within the breast it is as if the heart were playing with the lungs, and as if from this play, the breathing, the voice, and the speech went forth, making the companionship between the sexes, or between young men and maidens, heavenly sweetness itself, which is pure. All new-comers ascending into heaven are explored as to their chastity. For they are admitted into the companionship of maidens-the beauties of heaven-who perceive from the tone of voice, from the speech, from the countenance, from the eyes, from the gesture, and from the out-flowing sphere, what their quality is in respect to the love of the sex; and if it is unchaste they flee, and tell their companions that they have seen satyrs or priapi. And to the eyes of the angels such new-comers also are actually changed, and appear hairy, and as to their feet like calves or leopards. And very soon they are cast down, that they may not pollute the aura of heaven with their lust.”
Hearing this the two new-comers said again: “Then there is no love of the sex in heaven. What is a chaste love of the sex but the love emptied of the essence of its life? Are not then the companionships of young men and maidens there dry joys? We are not stones and stocks, but perceptions and affections of life.”
Hearing this, the two angelic spirits, indignant, replied:
“You do not know at all what the chaste love of the sex is, because you are not yet chaste. That love is the very delight of the mind, and thence of the heart, but not at the same time of the flesh below the heart. Angelic chastity, which is common to both sexes, prevents the passing of that love beyond the enclosure of the heart; but within that and above that, the morality of the youth is delighted with the beauty of the maiden, with the delights of the chaste love of the sex that are too interior and too rich in pleasantness to be described by words. But the angels have this love of the sex because they have only conjugial love, and this cannot co-exist with the unchaste love of the sex. Love truly conjugial is a chaste love, and has nothing in common with unchaste love. It is with one only of the sex, all others being removed; for it is a love of the spirit and thence of the body, and not a love of the body and thence of the spirit. That is, it is not a love that infests the spirit.”
The two young novitiates were rejoiced at hearing this, and said:
“There is still a love of the sex in heaven. What else is conjugial love?”
But to this the angelic spirits replied: “Think more deeply, reflect, and you will perceive that your love of the sex is outside of conjugial love and that conjugial love is altogether different; that it is as different from the former as wheat from chaff, or rather as the human from the bestial. Ask women in heaven what love outside of the conjugial is, and I assure you they will answer: What is that? What do you say? How can such a question come out of your mouth that so offends the ears? How can a love that was not created be begotten in a man?’ Then ask them what love truly conjugial is, and I know they will answer that, �It is not the love of the sex, but the love of one of the sex,’ which only springs forth when a young man sees the maiden, and the maiden the young man whom the Lord has provided, and they mutually feel the conjugial enkindled in their hearts, and perceive, he that she is his, and she that he is hers. For love meets love and makes itself known, and instantly conjoins the souls, and afterwards the minds, and thence enters the breasts, and after the nuptials, farther; and thus it becomes a full love, which from day to day grows into conjunction, until they are no more twain but as one. I know also that they will solemnly aver that they know no other love of the sex. For they say, �How can there be a love of the sex unless it is so responsive and reciprocal that it breathes after an eternal union, which is that the twain may be one flesh?'”
To this the angelic spirits added: “In heaven they do not know at all what scortation is, nor that it exists, nor that it can be. Angels are cold throughout the whole body towards unchaste love, or love outside of marriage; and, on the other hand, they grow warm throughout the whole body from chaste or conjugial love. As to the men in heaven, all their nerves are unstrung at the sight of a harlot, and grow tense at the sight of a wife.”
Having heard these things the three new-comers asked “Whether there is a similar love between married partners in heaven as on earth?”
And the two angelic spirits answered: “It is quite similar.”
And perceiving that they wished to know whether there are similar ultimate delights there, they said: “They are altogether similar, but far more blessed, because the perception and sensation of the angels is far more exquisite than human perception and sensation. And what life has that love unless from a vein of potency? If this fails does not that love diminish and grow cold? And is not that vigor the very measure, the very degree, and the very basis of that love? Is it not the beginning, the foundation, and the complement of it? It is a universal law that first things exist, subsist, and endure from the last. And so it is also with this love. If then there were no ultimate delights, there would be no delights of conjugial love.”
Then the new-comers asked, “Whether from the ultimate delights of this love offspring are born there, and if there are not offspring, of what use are they?”
The angelic spirits replied, “That there are no natural offspring, but spiritual offspring.”
And they asked, “What are spiritual offspring?” They answered:
“Through ultimate delights married partners are the more united in the marriage of good and truth, and the marriage of good and truth is the marriage of love and wisdom; and love and wisdom are the offspring which are born of that marriage. And as the husband in heaven is wisdom, and the wife is the love of it, and as both of these are spiritual, therefore no other than spiritual offspring can be conceived and born there. Hence it is that the angels do not become sad after the delights, as some do on earth, but cheerful. And this comes of the perpetual inflowing of fresh powers succeeding the former, which renew and at the same time illustrate them; for all who come into heaven return into the springtime of their youth, and into the vigor of that age, and remain so to eternity.”
Hearing these things the three new-comers said: “Do we not read in the Word that in heaven there are no nuptials because they are angels?”
To this the angelic spirits replied: “Look up into heaven and you will be answered.”
And they asked: “Why look up into heaven?”
They said: “Because from thence we have all interpretations of the Word. The Word within is spiritual, and the angels being spiritual must teach the spiritual meaning of it.”
And after some delay heaven was opened above their head, and two angels came in sight, and said:
“There are nuptials in heaven as on earth; but with none there but those who are in the marriage of good and truth, nor are any others angels. Therefore spiritual nuptials are there meant, which are marriages of good and truth. These take place on earth, and not after death, thus not in the heavens; as it is said of the five foolish virgins who also were invited to the nuptials, that they could not enter, because there was no marriage of good and truth in them for they had no oil, but only lamps; by oil, good is meant, and by lamps, truth, and to be given in marriage is to enter into heaven where that marriage is.”
The three new-comers were rejoiced at hearing these things; and filled with desire for heaven and with the hope of nuptials there, they said: “We will strive eagerly after morality and a virtuous life, that we may realize our desires.”
45. ON THE STATE OF MARRIED PARTNERS AFTER DEATH.
It has just been shown above that there are marriages in the heavens. It is now to be shown whether or not the marriage covenant entered into in the world will continue and be enduring after death or not. As this is not a matter of judgment, but of experience, and this experience has been granted me through consociation with angels and spirits, by me it is to be made known; but yet in such wise that reason also shall assent. It is also among the wishes and desires of the married to have this knowledge; for men who loved their wives, and wives who loved their husbands desire, if they have died, to know whether it is well with them, and whether they will meet again. And many of the married desire to know beforehand whether they will be separated after death, or will live together-those who are mentally discordant with each other, whether they shall be separated; and those that are in mental concord, whether they will live together. This information being desired is to be given, and in this order:-
(1) That the love of the sex remains after death with every man (homo), of such quality as it was interiorly, that is, in. his interior will and thought, in the world.
(2) That the same is true of conjugial love.
(3) That two married partners most commonly meet after death, recognize each other, consociate again, and for some time live together; which takes place in the first state, that is, while they are in externals as in the world.
(4) But successively, as they put off things external and come into their internals, they perceive the quality of the love and inclination which they mutually had for each other, and thus perceive whether they can live together or not.
(5) That 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.
(6) And that then a suitable wife is given to the man, and a suitable husband to the woman.
(T) That married partners enjoy similar intercourse with each other as in the world, only more delightful and blessed, but without prolification; for which, or in place of it, they have spiritual prolification, which is of love and wisdom.
(8) That this is thus with those that come into heaven; but with those that go into hell it is otherwise.
The explanation now follows whereby these propositions are illustrated and confirmed.
As to the love of the sex it is the universal of all loves; for it is implanted by creation in man’s very soul, whence is the essence of the whole man, and this for the sake of propagating the human race. That this love especially remains, is because a man is a man after death and a woman is a woman, and because there is nothing in soul, in mind, and in body, that is not masculine in the male and feminine in the female; and these two are so created that they urgently strive for conjunction, yea, for such conjunction that they may become one. This incitement is the love of the sex which precedes conjugial love. Now, as this conjunctive inclination is inscribed upon all things, and upon every single thing of the male and of the female, it follows that this inclination cannot be obliterated and die with the body.
47b. (3) That married partners most commonly meet after death, recognize each other, consociate, and for some time live together; which takes place in the first state, that is, while they are in externals as in the world. There are two states through which man (homo) passes after death, an external and an internal. He comes first into his external state, and afterwards into his internal. While in the external state, married partner meets and recognizes married partner if both have died, and if they have lived together in the world they consociate, and for a time live together. Yet in this state they do not know the inclination of either one to the other, because this conceals itself in their internals. But afterwards, as they come into their internal state, the inclination manifests itself. If then it is concordant and sympathetic they continue the conjugial life; but if it is discordant and antipathetic they dissolve it. If a man has had several wives he conjoins himself with them in their order while in the external state; but when he comes into the internal state, in which he perceives the inclinations of love as they are, he then either adopts one, or leaves them all. For in the spiritual world, as in the natural, no Christian is permitted to take more than one wife, because it infests and profanes religion. It is the same with a woman who has had several husbands. These do not however adjoin themselves, but only present themselves, and the husband adjoins them to himself. It is to be known that husbands rarely recognize their wives, but that wives readily recognize their husbands. The reason is that women have an interior and men only an exterior perception of love.
48b. (4) But successively, as they put off things external and come into their internals, they perceive the quality of the love and inclination which they mutually had for each other, and thus whether they can live together or not. This need not be further explained, since it follows from the things set forth in the preceding article. Here it shall only be shown how a man puts off externals and puts on internals after death.
Every one after death is introduced first into the world that is called the world of spirits-which is intermediate between heaven and hell-and is there prepared, the good for heaven and the wicked for hell. The preparation there has for its object, that the internal and external may be in accord and make one, and not be at variance and make two. In the natural world they make two; and only with the sincere of heart do they make one. That they are two is evident from the crafty and cunning, especially from hypocrites, flatterers, dissemblers, and liars. But in the spiritual world a man is not permitted thus to have a divided mind, but he that had been evil in the internal must be evil also in externals; and so the good must be good in both. For after death every man becomes of such character as he had been inwardly, and not such as he had been outwardly. For this purpose he is then by turns let into his external and into his internal. And while in the external every man is wise, that is, wishes to have it appear that he is wise, even the evil; but in the internal an evil man is insane. Through these vicissitudes he is enabled to see his insanities and repent of them. But if he had not repented of them in the world he cannot afterwards, because he loves his insanities and desires to remain in them, and therefore drives his external likewise into insanity. Thus do his internal and his external become one; and when this is done he is prepared for hell. But with a good man it is just the contrary. Because in the world he had looked up to God, and had repented, he is wiser in his internal than in his external, for as to the external he was sometimes led astray, owing to the allurements and vanities of the world. Therefore also his external must be brought into accordance with his internal, which, as was said, is wise. When this is done he is prepared for heaven. This illustrates how the putting off of the external and putting on of the internal after death is effected.
They are no more twain, but one flesh (Matt. xix. 6).
That no other married pairs are received into heaven is because no others can live together there, that is, be together in one house and in one chamber and bed. For in heaven all are consociated according to affinities and nearnesses of love; and according to these they have their abodes. For in the spiritual world there are not spaces but appearances of space, and these are according to the states of their life, and states of life are according to the states of love. For this reason no one there can dwell in any but his own house, which is provided and assigned to him according to the quality of his love. If he abides elsewhere he labors in the breast and breathing. Nor can two live together in the same house unless they are similitudes; and especially married partners cannot, unless they are mutual inclinations. If they are external inclinations and not at the same time internal, the very house or very place separates, rejects, and expels them. This is the reason why, for those who after preparation are introduced into heaven, a marriage is provided with a consort whose soul so inclines to union with that of the other that they do not desire to be two lives but one. And it is for this reason that after separation a suitable wife is given to the man, and a suitable husband to the woman in like manner.
* In C. L. we see that: “By scortatory love is meant a love of adultery which destroys conjugial love,” n. 424.
First this. Once there was heard from heaven the sweetest melody; wives with maidens were there singing together a song the sweetness of which was as the affection of some love flowing forth harmoniously. Heavenly songs are nothing else than sonorous affections, or affections expressed and modified by sounds; for just as thoughts are expressed by speech, so affections are by song. From the symmetry and flow of the melody the angels perceive the subject of the affection.
There were many spirits about me at the time, and I heard from certain of them that they heard this most sweet melody, and that it was the song of some lovely affection the subject of which they did not know; wherefore they made various conjectures, but in vain; they conjectured that the song was an expression of the affection of a bridegroom and bride when betrothed. Some that it expressed the affection of a bridegroom and bride when they enter into the nuptials. And others that it expressed the first love of husband and wife.
But an angel from heaven then appeared in their midst, and said, that they were singing the chaste love of the sex. But those standing around asked:
“What is the chaste love of the sex?”
The angel said: “It is the love of a man towards a maiden or wife of beautiful form and decorous manner, free from all idea of lasciviousness, and the similar love of a maiden or wife towards a man.” Saying this the angel vanished.
The singing continued, and as they then knew the subject of the affection it expressed they heard it with much variety, each one according to the state of his love. Those that looked chastely upon women heard the song as harmonious and sweet; but they that looked unchastely upon women heard it as inharmonious and sad; and those that looked disdainfully upon women heard it as discordant and harsh. Then suddenly the plain on which they were standing was changed into a theater, and a voice was heard, saying, “Investigate this love.”
And immediately there were spirits present from various societies, and in the midst of them several angels in white; and these then spoke and said:
“We have inquired into all kinds of love in this spiritual world, not only into the love of man towards man and of woman towards woman, and into the reciprocal love of husband and wife, but also into the love of man towards women and of woman towards men; and it has been given us to pass through societies and explore them, and not yet have we found the love of the sex chaste except with those who from love truly conjugial are in constant potency, and these are in the highest heavens. And it was also given us to perceive the influx of this love into the affections of our hearts; and we clearly felt it to exceed in sweetness every other love, except the love of two married partners whose hearts are one. But we pray you to investigate this love, for to you it is new and unknown; and by us in heaven it is called heavenly sweetness, because it is pleasantness itself.”
When they therefore investigated the subject, those spoke first who could not think of chastity as pertaining to marriages, and they said: “Who, when he sees a beautiful and lovely maiden or wife is able to so chasten and purify the ideas of his thought from concupiscence as to love her beauty and yet not at all desire, if it were allowed, to taste it? Who is able to convert the concupiscence that is innate in every man into such chastity, that is, into what is not itself, and yet to love? Can the love of the sex, as it passes by the eyes into the thoughts, stop at the face of a woman? Does it not instantly descend into the breast and beyond? The angels have idly said that this love can be chaste and yet be of all loves the sweetest; and that it is only possible with husbands who are in love truly conjugial and thence are in surpassing potency with their wives. Can they more than others when they see the beautiful keep the ideas of their thoughts on high and as it were suspended, so that they do not descend and go on to what constitutes the love?”
After these they spoke who were both in cold and in heat, in cold towards their wives and in heat towards the sex; and they said:
“What is a chaste love of the sex? Is not love of the sex when chastity is added a contradiction? And what is the contradiction in the addition but a subject from which its predicate is taken away, which then is nothing? How can the chaste love of the sex be the sweetest of all loves when chastity robs it of its sweetness? You all know wherein the sweetness of that love resides. When therefore the idea of conjunction with this is banished, where and whence is then its sweetness?”
Some then followed, saying, “We have been with the most beautiful and felt no desire; and we therefore know what the chaste love of the sex is.”
But their companions who knew their lewdness answered, “You were then in a state of distaste for the sex from lack of potency; and this is not the chaste love of the sex, but the last state of unchaste love.”
The angels were indignant at hearing these things, and asked that they who were standing on the right, or at the south, would speak. And these said:
“There is a love of man and man and of woman and woman; and there is a love of man to woman and of woman to man; and these three pairs of loves are entirely different from each other. The love of man and man is as the love of understanding and understanding; for man was created and hence is born that he may become understanding. The love of woman and woman is as the love of affection and affection for the understanding of men; for the woman was created and is born to become the love of man’s understanding. These loves, that is to say of man for man and of woman for woman, do not enter deeply into the breast, but stand without, and merely touch each other; thus they do not inwardly conjoin the two. And therefore two men contend with each other by reasonings and reasonings like two athletes; and two women sometimes by concupiscences against concupiscences like two pugilists fighting with their fists. But the love of man and woman is the love between the understanding and its affection, and this enters deeply and conjoins; and this conjunction is that love. But conjunctions of minds and not at the same time of bodies, or the effort toward this conjunction alone is a spiritual and therefore a chaste love. And this love they alone have who are in love truly conjugial; and from this they are in eminent potency, because by reason of their chastity they do not admit the influx of love from the body of any other woman than their own wife; and being in super-eminent potency they cannot but love the sex and at the same time hold in aversion what is unchaste. Thence they have a chaste love of the sex which regarded in itself is interior spiritual friendship, that derives its sweetness from eminent but chaste potency. This eminent potency they have from their total renunciation of scortation; and it is chaste because the wife only is loved. Now, this love is chaste with them because it does not partake of the flesh but only of the spirit; and it is sweet, because the beauty of the woman by native inclination enters at the same time into the mind.”
On hearing these things many of those standing by put their hands to their ears, saying, “These words offend our ears; and to us what you have said is nothing.” They were unchaste.
And then again that singing was heard from heaven, and sweeter now than before. But to the unchaste it grated so discordantly, that because of the harshness of the discord they rushed from the theater and fled, a few only remaining who from wisdom loved conjugial chastity.
Once while talking with angels in the world of spirits I was inspired with a pleasing desire to see the Temple of Wisdom which I had seen once before; and I asked them the way to it. They said:
“Follow the light and you will find it.”
I said, “What do you mean by, Follow the light?”
They said, “Our light shines more and more brightly as we approach that temple. Therefore follow the light according to the increase of its brightness; for our light proceeds from the Lord as a Sun and therefore considered in itself is wisdom.”
Then in company with two angels I walked on, following the increasing brightness of the light, and ascended by a steep path to the summit of a hill which lay in the southern quarter, where there was a magnificent gate.
And the keeper seeing the angels with me opened the gate, and lo! there appeared an avenue of palm and laurel trees along which we walked. It was a winding avenue and terminated in a garden in the midst of which was the Temple of Wisdom.
As I looked around me there I saw smaller buildings, similitudes of the temple, wherein were wise men. We approached one of them, and at the entrance spoke to the one who dwelt there, and told him the reason of our coming, and how we came. And the host said:
“Welcome! come in; be seated; and let us join in discourses of wisdom.”
I observed that the house within was divided into two and yet was one. It was divided into two by a translucid partition; and it appeared as one by reason of its translucency which was as of the purest crystal. I asked why it was so? He said:
“I am not alone. My wife is with me; and we are two and yet not two but one flesh.”
And I said: “I know that you are a wise man, and what has a wise man or wisdom to do with a woman?” At this our host with a certain indignation changed countenance. And he put forth his hand, and lo! immediately other wise men were present from neighboring houses, to whom he playfully said:
“Our new-comer here says inquiringly, �What has a wise man or wisdom to do with a woman?'”
They all smiled at this, and said: “What is a wise man or wisdom without a woman, or without love? The wife is the love of a wise man’s wisdom.”
But the host said, “Now let us join in some conversation of wisdom. Let the conversation be respecting causes; and first, about the cause of the beauty of the female sex.” And then they spoke in succession. The first gave this cause: That women were created by the Lord affections of the wisdom of men; and the affection of wisdom is beauty itself. Another mentioned this: That woman was created of the Lord through the wisdom of the man because from the man; and therefore she is a form of wisdom inspired with the affection of love; and as the affection of love is life itself, woman is the life of wisdom; but the male is wisdom and the life of wisdom is beauty itself. The third mentioned this cause: That to women is given the perception of the delights of conjugial love; and as their whole body is an organ of that perception it cannot but be that the habitation of the delights of conjugial love with their perception is beauty. The fourth mentioned this cause: That the Lord has taken the beauty and grace of life from the man and transcribed them into the woman; and for this reason the man without reunition with his own beauty and grace in woman is stern, austere, dry, and unlovely; and is not wise unless for himself alone and such a one is foolish. But when the man is united with his beauty and grace of life in the wife, he becomes agreeable, pleasant, animated, and lovely and thus wise. The fifth mentioned this cause: That women are created beauties not for their own sake but for men; that men, of themselves hard, may be softened; that their dispositions, of themselves severe, may become gentle; and their hearts, of themselves cold, may become warm. And such they do become when they become one flesh with their wives. The sixth mentioned this cause: The universe was created by the Lord a most perfect work; but nothing more perfect was created therein than woman, beautiful in countenance and charming in manner, to the end that the man may render thanks to the Lord for this bountiful gift, and repay it by the reception of wisdom from Him.
After these and many such things had been said, the wife appeared through the crystal partition, and said to her husband, “Speak, if you please.” And as he spoke, the life of wisdom from the wife was perceived in his speech; for the love of it was in the tone of his voice. Thus did experience bear witness to that truth.
Afterwards we viewed the Temple of Wisdom, and also the scenes of the surrounding paradise, and filled thereby with joy we took our leave, passed through the avenue to the gate, and descended by the way we came.
57. ON LOVE TRULY CONJUGIAL.
Conjugial love is of infinite variety. It is not alike in one as in any other. It appears indeed as if it were alike with many, but it appears so only before the judgment of the body, and by that judgment man has little discernment of such things, because it is gross and dull. By the judgment of the body is meant the judgment of the mind from the external senses. But to those who see from the judgment of the spirit the differences appear; and more distinctly before them who can more highly elevate the sight of this judgment, which is done by withdrawing it from the senses and raising it into higher light. They can finally confirm themselves by the understanding, and thus see that conjugial love is not alike in one as in another. And yet no one can see the infinite varieties of that love in any light of the understanding, though elevated, unless he first knows what that love is in its very essence and integrity; that is to say, what it was when together with life it was implanted in man by God. Unless this state which was most perfect is known, in vain can its distinctions be disclosed by any inquiry, because there is no settled point as a beginning whence distinctions may be deduced, or to which they may be referred as a criterion, and so appear truly and without fallacy. This is the reason why we here proceed to describe that love in its genuine essence and-because it was in this when together with life it was infused into man by God-to describe it in its primeval state. And as in this state it was truly conjugial this chapter is inscribed, On Love Truly Conjugial. The description of it shall be given in the following order:
(1) That there is love truly conjugial; which is so rare at the present day that its quality is not known, and scarcely that it exists.
(2) That the origin of this love is from the marriage of good and truth.
(3) That the correspondence of this love is with the marriage of the Lord and the church.
(4) That by virtue of its origin and its correspondence this love is celestial, spiritual, holy, pure, and clean, beyond any love from the Lord which exists with the angels of heaven and with the men of the church.
(5) That it is also the fundamental love of all loves, celestial and spiritual, and thence of all natural loves.
(6) That into this love are gathered all joys and all delights from first to last.
(7) That none come into this love, and can be in it, but those who come to the Lord and love the truths and do the goods of the church.
(8) That this love was the love of loves with the ancients who lived in the golden, silver, and copper ages; but afterwards it successively ceased.
The explanation of these subjects now follows.
It is known that every man when born is merely corporeal, and that from corporeal he becomes natural, more and more interiorly, and thus rational; and finally becomes spiritual. The reason why this takes place progressively is that the corporeal is as the ground in which things natural, rational, and spiritual in their order are implanted. A man thus becomes more and more a man. Almost the same takes place when he enters into marriage; then man becomes a fuller man because united with a consort with whom he acts as one man. But in the first state this takes place in a certain image already spoken of. He then in like manner begins from the corporeal and advances into the natural, but as to the conjugial life and thence as to conjunction into one. They who then love corporeal natural things, and only from them love things rational, cannot be conjoined with a consort as into one except as to those externals; and when the externals fail, a coldness invades the internals, and dispels the delights of that love, as from the mind so from the body, and afterwards as from the body so from the mind, and this until nothing is left of the remembrance of the earliest state of their marriage, and consequently no cognizance of it. Now since this occurs with most men at the present day, it is clear that it is not known what love truly conjugial is, and scarcely that there is any such love. It is different with those that are spiritual. With them the first state is the introduction to perpetual states of bliss; which increase in degree as the spiritual rational of the mind, and from this the sensual natural of the body of the one conjoin and unite themselves with those of the other. But these instances are rare.
Conjugial love is called celestial and spiritual for the reason that it is with the angels of the heavens; celestial with the angels of the highest heaven because they are called celestial angels; and spiritual with the angels below that heaven because they are called spiritual angels. The angels are so called for the reason that the celestial are loves and wisdoms therefrom, and the spiritual are wisdoms and loves therefrom. It is similar with their conjugial. Now, as conjugial love is with the angels of both the higher and the lower heavens, as was shown also in the first chapter, On Marriages in Heaven, it is evident that it is holy and pure. That considered in its essence by virtue of its derivation, it is holy and pure beyond every love with angels and with men, is the reason why this love is as it were the head of all other loves. Of this its eminence something shall now be said in the following section.
It is to be well-known that there is neither good nor truth which is not in a substance as in its subject. There are no abstract goods and truths; for they are nowhere because they have no abiding-place. Nay, they cannot even appear as fleeting things. They are, therefore, merely entities about which reason seems to itself to think abstractly, but yet of which it cannot think except in subjects. For every idea of man, even the sublimest is substantial, that is, affixed to substances. Moreover it should be known that there is no substance except it be a form. A substance not formed is not anything; for nothing can be predicated of it, and a subject without predicates is likewise not a rational entity. These philosophic considerations are added that it may be seen by them also, that two married partners who are in love truly conjugial are actually forms of the marriage of good and truth, or of love and wisdom.
Once when I was meditating on conjugial love my mind was seized with a desire to know what the quality of that love was with those who lived in the Golden Age; and what it was afterwards among those that lived in the ages following, named from silver, copper, and iron. And as I knew that all who lived well in those ages are in the heavens, I prayed the Lord that He would permit me to discourse with them and be instructed.
And lo! an angel stood by me and said, “I am sent by the Lord to be your guide and companion. And first I will conduct and accompany you to those who lived in the first age or period, called the Golden Age.” And he added, “The way to them is difficult. It lies through a dark forest which no one can pass through without a guide given him by the Lord.”
I was in. the spirit and girded myself for the journey and we turned our faces towards the east. As we went on I saw a mountain whose height extended above the region of the clouds. We crossed a great desert and came into the forest, which the angel had told me of, thick with various kinds of trees and dark by reason of their density. But the forest was intersected by many narrow paths, and the angel said they were so many winding ways leading astray; and that unless the eyes were opened by the Lord to see olive trees wound around with vine tendrils, and the steps were directed from olive tree to olive tree, the traveller would wander away into the regions of Tartarus which are round about at the sides. Such is this forest to the end that it may guard the approach; for none but a primeval race dwell upon that mountain. After we entered the forest our eyes were opened and we saw the olive trees here and there, encircled with vines from which hung clusters of grapes of azure color. And the olive trees were disposed in perpetual circles, so that we went round and round according as the trees came into view. At length we saw a grove of lofty cedars and several eagles on their branches:
Seeing which the angel said, “We are now on the mountain not far from its summit.”
We continued on, and lo! beyond the grove a circular plain where male and ewe lambs were feeding, which were representative forms of the state of innocence and peace of the mountaineers. Then we passed over this plain and behold! tents on tents appeared before us and on either side, many thousands in number, as far as eye could reach.
And the angel said, “Now we are in the camp. There is the army of the Lord Jehovih! So they call themselves and their habitations. These most ancient people dwelt in tents when they lived in the world and they therefore dwell in them now also. But let us bend our way to the south, where the wiser of them are, that we .may meet some one with whom we may converse.”
As we went on I saw at a distance three boys and three girls sitting at the door of a certain tent; but as we came near they were seen to be men and women of middle stature.
And the angel said, “All the inhabitants of this mountain appear from a distance like little children because they are in a state of innocence, and infancy is the appearance of innocence.”
On seeing us the men ran up to us and asked, “From whence are you? And how came you here? Your faces are not of the faces of our mountain.”
In reply the angel told them how we passed through the forest and the reason of our coming. Hearing which one of the three men invited and introduced us into his tent. The man was clothed with a mantle the color of hyacinth and a tunic of white wool; and his wife with a flowing robe of crimson, and under it a tunic about the breast of fine linen embroidered. As in thought I had a desire to learn about the marriages of the most ancient people I looked alternately at the husband and the wife, and observed as it were a oneness of souls in their faces.
And I said, “You two are one.”
The man replied, “We are one. Her life is in me and mine in her. We are two bodies but one soul. The union between us is as that of the two tents in the breast called the heart and the lungs. She is my heart and I am her lungs. But as by the heart we here mean love and by the lungs wisdom, she is the love of my wisdom and I am the wisdom of her love. Therefore her love from without veils my wisdom, and my wisdom is inwardly in her love. Hence there is as you have said an appearance of oneness of souls in our faces.”
I then asked, “If such is the union can you look at any other woman than your own?”
He replied, “I can; but as my wife is united to my soul we two look together, and then nothing of desire can enter. For when I look at the wives of others I look at them through my wife whom alone I love. And as she, my own, has a perception of all my inclinations, she as an intermediate gives direction to my thoughts, and turns away everything discordant, and imparts a cold and horror of everything unchaste. It is therefore as impossible for us here to look from lust upon any wife of a companion as it is to look from Tartarean shade at the light of our heavens. With us therefore there is no idea of thought, still less any word of language for the allurements of wanton love.” He could not say scortation, for the chastity of their heaven strove against it.
The angel guide said to me, “You hear now the speech of the angels of this heaven that it is the language of wisdom; for they speak from causes.”
Then looking about I saw that their tent was as if covered with gold, and asked, “Whence is this?”
He replied, “It is from the flaming light that gleams and glistens and touches the curtains of our tent as with gold when we are in conversation about conjugial love. For then the heat of our sun, which in its essence is love, bares itself, and tinges the light, which in its essence is wisdom, with its own golden color. And this is because in its origin conjugial love is the sport of wisdom and love; for a man is born that he may be wisdom; and a woman, that she may be the love of the man’s wisdom. Hence are the delights of that sport in conjugial love and from that love between us and our wives. We here for thousands of years have seen clearly that these delights, as to abundance, degree, and vigor, are superlative and eminent, according to the worship of the Lord Jehovih with us, from whom inflows the heavenly union, or the heavenly marriage, which is of love and wisdom.”
When these words were said I saw a great light upon a hill in the midst among the tents, and asked, “Whence is that light?”
He replied, “It is from the holy place of the Tabernacle of our worship.”
And I asked whether it was permitted to go to it. He said it was; and I went and saw a tabernacle, fashioned without and within exactly like the tabernacle that was built for the sons of Israel in the wilderness, the pattern of which was shown to Moses on Mount Sinai (Exod. xxv. 40; xxvi. 30).
And I asked, “What is within the holy place from whence proceeds so great a light?”
He replied, “A tablet on which is the inscription, The Covenant between Jehovah and the Heavens.” He said no more.
As now we were ready to depart I asked, “Did any of you while you lived in the natural world live with more than one wife?”
He answered, that he knew not one: “For we could not think of more. Those who had thought of more have told us that instantly the states of heavenly blessedness of their souls had retreated from the inmosts to the extremities of their bodies, even to the toe-nails, and with them at the same time the praiseworthy qualities of manhood. When this was perceived they were expelled from our countries.”
Having said this the man ran to his tent and returned with a pomegranate, in which there was an abundance of seeds of gold; and he gave it to me and I brought it away as a token that we had been with those who lived in the Golden Age. And then after a salutation of peace we departed and returned home.
The next day the same angel came to me and said, “Would you like me to conduct you and go with you to the people who lived in the Silver Age or Period, that we may hear from them about the marriages of their time?” And he added that neither can they be approached except under the Lord’s auspices.
I was as before in the spirit and was accompanied by my guide. We came first to a hill on the border between the east and the south. And while we were on its sloping height he showed me a very extended region of country, and far away an eminence as if mountainous, between which and the hill on which we stood was a valley, and beyond that a plain and an acclivity gently rising from it.
We descended the hill to cross the valley and saw here and there on either side wood and stone carved in images of men, and of various beasts, birds, and fishes; and I asked the angel, “What are these? Are they idols?”
He replied, “Not at all. They are figures representative of various moral virtues and spiritual truths. With the peoples of this age there was a knowledge of correspondences; and as every man, beast, bird, and fish corresponds to some quality, therefore each sculptured form represents some aspect of a virtue or truth, and several together the virtue or truth itself in a general extended form. These in Egypt were called hieroglyphics.”
We passed on through the valley, and as we entered upon the plain, lo! we saw horses and chariots, horses variously caparisoned and harnessed, and chariots of different forms; some carved like eagles, others like whales, others like stags with horns, others like unicorns; and finally some wagons also and stables around at the sides. But as we came near both horses and chariots disappeared and we saw in their stead men, by twos and twos, walking, conversing, and reasoning together. And the angel said to me, “The figures of horses, chariots, and stables, seen from a distance, were appearances of the rational intelligence of the men of that age. For horses by correspondence signify the understanding of truth; a chariot, its doctrine; and stables, instructions. You know that in this world all things appear according to correspondences.”
But we passed by these and went up a long ascent, and at last saw a city which we entered. And in going through, we from the streets and public places took note of its houses. They were as many palaces built of marble. In front of them were steps of alabaster and at the sides of the steps columns of jasper. We also saw a temple of precious stone of the color of sapphire and lapis lazuli.
And the angel told me, “Their houses are of stone, because stones signify natural truths, and the precious stones spiritual truths; and all those that lived in the Silver Age had intelligence from spiritual truths and thence from natural truths. Silver has also a like signification.”
As we wandered through the city we saw consorts here and there, pairs and pairs; and as they were husbands and wives we expected that we should be invited somewhere. While this was in mind, as we were passing along we were called back by two to their house; and we ascended and entered. And the angel speaking for me explained to them the reason of our coming to this heaven, that it was “for instruction respecting marriages among the ancients from whom you in this heaven are.”
He answered, “We were from the peoples in Asia; and the pursuit of our age was the pursuit of truths, by which we had intelligence. This was the pursuit of our soul and mind. But the pursuit of our bodily senses was the representations of truths in forms; and the knowledge of correspondences connected the sensuals of our bodies with the perceptions of our minds and gained us intelligence.”
Hearing this the angel requested that they would tell us something about marriages among them.
The husband said, “There is a correspondence between spiritual marriage which is of truth with good, and natural marriage which is that of a man with one wife. And as we have studied correspondences we have seen that the church with its truths and goods cannot exist at all except with those who live in love truly conjugial with one wife. For the marriage of good and truth is the church in man. Therefore all of us who are here say that the husband is truth and the wife is its good; and that good cannot love other truth than its own, nor truth love in return other good than its own. If other were loved internal marriage which makes the church would vanish, and the marriage would become merely external, to which idolatry and not the church corresponds. For this reason we call marriage with one wife a sacrament, and if it should take place among us with more than one we should call it sacrilege.”
When he had said this, we were introduced into an antechamber where were many works of art upon the walls, and small statues as if cast of silver; and I asked, “What are these?” He said, “They are pictures and forms representative of many of the qualities, attributes, and delights which come of conjugial love. These represent the oneness of souls; these the conjunction of minds; these the concord of hearts; and those the delights springing from them.”
While we were examining them we saw as it were a rainbow upon the wall, composed of three colors, crimson (purple),* blue (hyacinthinum), and white; and we saw how the crimson passed over into the blue and tinged the white with dark blue, and that this color flowed back through the blue into the crimson and raised it as it were to a splendor of flaming red. And the husband said to me:
“Do you understand these things?”
I answered, “Instruct me.”
He replied, “The crimson, from its correspondence, signifies the conjugial love of the wife; the white, the intelligence of the husband; the blue, the beginning of conjugial love in the husband’s perception from the wife; and the dark blue with which the white was tinged, conjugial love then in the husband. That this color flowed back through the blue into the crimson and raised this as if to a splendor of flaming red, signifies the conjugial love of the husband flowing back to the wife. Such things are represented on these walls when from meditation on conjugial love-its mutual, successive, and simultaneous union,-we look with intent eyes at the rainbows pictured there.”
To this I said, “These things are more than mystical at the present day; for they are appearances representative of the secrets of the conjugial love of one man with one wife.”
He replied, “They are so. But to us here they are not secrets and therefore are not mystical.”
When he said this a chariot appeared a long way off drawn by two small white horses; seeing which the angel said, “That chariot is a signal to us that we should depart.”
Then as we descended the steps, our host gave us a cluster of white grapes with leaves from the vine attached; and lo! the leaves became silver. And we brought them away as a token that we had conversed with the peoples of the Silver Age.”
* Purple with Swedenborg always means the royal or red purple of the ancients; to avoid confusion it is here rendered crimson. The blue in our text is in the Latin hyacinthinum, a blue slightly tinged with red, while the term rendered dark blue is in Latin cyaneus.
The day after, the angel guide and companion came and said, “Make ready, and let us go to the heavenly inhabitants in the west, who are from the men that lived in the third or Copper Age. Their dwelling-places are from the south through the west towards the north, but not into the north.”
I made ready and accompanied him and we entered their heaven at the southern side. There was a magnificent grove of palm and laurel trees. We passed through this grove and then just upon the western border we saw giants, of twice the stature of ordinary men; and they asked us, “Who let you in through the grove?”
The angel said, “The God of heaven.”
They responded, “We are guards to the ancient western heaven, but pass on.”
We went on and from an eminence saw a mountain towering to the clouds; and between us on this height and the mountain were villas and villas, with interjacent gardens, groves, and fields. We passed by the villas even to the mountain and ascended. And lo! its summit was not a mountain top but a plain, with an extensive and spacious city upon it. And all its houses were of the woods of resinous trees and their roofs were of planks.
I asked, “Why are the houses here of wood?”
The angel replied, “Because wood signifies natural good, and the men of the third age of the earth were in that good; and as copper also signifies natural good the age in which they lived was named by the ancients from copper. There are also sacred buildings here constructed of olive wood; and in the midst of them is a holy place where lies in an Ark the Word given to the inhabitants of Asia before the Israelitish Word, the historical books of which are called, �The Wars of Jehovah,’ and the prophetical books, �Enunciations,’* both mentioned by Moses in NUM. xxi. 14, 15, 27-30. This Word at the present day is lost in the countries of Asia and is preserved only in Great Tartary.”
The angel then conducted me to one of these buildings and we looked in, and saw the holy place in the midst of it, all in most brilliant white light. And the angel said, “This light is from that ancient Asiatic Word, for all Divine truth shines in the heavens.”
Passing out of the building we heard that it had been announced in the city that two strangers were there, and that they ought to be examined as to whence they came, and what is their business here. And an attendant of the court came up to us and ordered us before the judges.
To the question whence we came and what was our business here we answered, “We came through the grove of palm trees, and also passed the abodes of the giants who are the guardsmen of your heaven, and afterwards through the region of villas, from which you may conclude that it is not of ourselves but of the God of heaven that we are come hither. And our business for which we came, is that we may be informed respecting your marriages, whether they are monogamic or polygamic.”
They responded, “What are polygamic marriages? Are they not scortatory?”
And then the assembled judges commissioned an intelligent man to inform us in relation to this matter in his own house. And at his house he set his wife by his side and spoke to us in these words:
“From the primeval or most ancient people who were in love truly conjugial, and hence were before others in the virtue and potency of that love in the world, and are now in a most blessed state in their heaven, which is in the east, we have preserved among us precepts respecting marriages. We are their descendants, and they as fathers gave to us as sons canons of life, among which was this respecting marriages: �Sons, if you would love God and the neighbor, and if you would be wise and be happy to eternity, we counsel you to live in single marriage. If you depart from this precept every heavenly love will flee from you, and with it internal wisdom, and you will be destroyed.’ To this precept of our fathers we as sons have been obedient. And we perceive the truth of it, which is, that in so far as any man loves one only married partner he becomes heavenly and internal; and that in so far as any man does not love one only married partner he becomes natural and external, and does not love at all, except himself and the imaginations of his own mind, and is foolish and insane. It is from this that we in this heaven are all in single marriage. And because we are so the boundaries of our heaven are all guarded against polygamists, adulterers, and whoremongers (scortatores)** If polygamists enter they are cast out into the darkness of the north; if adulterers, they are cast out into the fires of the west; and if whoremongers, they are cast out into the fatuous lights of the south.”
On hearing this I asked what he meant by the darkness of the north, the fires of the west, and the fatuous lights of the south.
He answered, “The darkness of the north is dullness of mind and ignorance of truth; the fires of the west are the loves of evil; and the fatuous lights of the south are falsifications of truth. These are spiritual scortations.”
He then said, “Follow me to our treasure house.”
And we followed, and he showed us the writings of the most ancient peoples. They were on tablets of wood and of stone; and after that upon polished tablets of wood; and the second age inscribed their writings on parchments. And he brought a parchment on which the canons of the first people had been copied from the tables of stone, among which was the precept concerning marriages.
Having seen these and other memorable things of very early antiquity the angel said, “It is now time for us to depart.”
Our host then went out into the garden and plucked several little branchlets from a tree and tied them in a bunch and gave them to us, saying, “These branchlets are from a tree native or peculiar to our heaven, the juice of which has a fragrance from balsam.”
We brought the bunch away with us, and descended by a way nearly eastward which was not guarded. And lo! the branchlets were turned to shining brass and the very tips of them to gold, as a token that we have been with the people of the third age, which is named from copper or brass.
* Translated in the common version, Proverbs.
** In C. L. we see that: “By scortatory love is meant a love of adultery which destroys conjugial love,” n. 424.
After two days the angel spoke to me again, saying, “Let us complete the period of the ages. There still remains the last stage which is named from iron. The people of that age dwell in the north, on the westward side towards the interior, or to the side. These are all from the ancient inhabitants of Asia who had the Ancient Word, and whose worship was from that; of a time, therefore, prior to the advent of our Lord into the world. This is evident from the writings of the ancients wherein those times were so named. The same ages are meant by the statue seen by Nebuchadnezzar, the head of which was of gold, the breast and arms of silver, the belly and the thighs of brass, the legs of iron, and the feet of iron and also of clay (Dan. ii. 32, 33).
These things the angel told me on the way, which was shortened and speeded by changes of state induced upon our minds according to the genius of the inhabitants of the countries through which we passed; for spaces and therefore distances in the spiritual world are appearances, according to the states of minds. When we lifted up our eyes, behold, we were in a. forest consisting of beeches, chestnut trees, and oaks; and as we looked about there we saw bears on the right hand and leopards on the left.
As I was wondering at this the angel said, “These are not bears and leopards but men, who guard the inhabitants of the north. With their nostrils they scent the spheres of life of them that pass by, and rush upon those that are spiritual; for the inhabitants are natural. They that only read the Word and draw nothing of doctrine from it appear at a distance like bears, and those who confirm falsities from it appear as leopards.” But seeing us they turned away and we passed on.
After the forest there appeared thickets; and beyond that grassy plains divided into beds surrounded by box. Then the country descended gently into a valley wherein were cities and cities. Some of these we passed; but into one great city we entered. Its streets were irregular; the houses likewise. They were built of brick with interlacing timbers and plastered. In the public places were temples of hewn lime-stone, the substructure of which was below the ground and the superstructure above. Into one of these we descended by three steps; and round about against the walls we saw idols in various forms and a crowd upon their knees adoring them. In the midst was an assemblage out of which rose the head of the tutelary god of the city. As we were going out the angel told me that among the ancients who lived in the silver age, spoken of above, idols were representative images of spiritual truths and moral virtues; and that when the knowledge of correspondences faded from memory, and became extinct, these images became first objects of worship, and afterwards were adored as gods. Hence idolatry arose.
When we were outside the temple we observed the people and their dress. They had a face as of steel, of a bluish gray color; and were dressed like comedians, with skirts about the loins hanging from a tunic fitting tightly to the chest, and on their heads were caps crimped into the form of boats.
But the angel said, “Enough of this. Let us be informed respecting the marriages of the peoples of this age.”
And we entered the house of one of the magnates, on whose head was a cap of turret shape. He received us benignantly, and said, “Walk in, and let us converse together.”
We passed into the vestibule, and sat there. And I asked him about the marriages of this city and country. He said, “We do not live with one wife, but some with two and three, and some with more; for the reason that we delight in variety, and in obedience and honor as of majesty. These we receive from our wives when there are several. With only one there would not be the pleasure from variety but tedium from sameness; nor the flattery that comes from obedience but annoyance from equality; nor would there be the enjoyment of ruling, and thence of honor, but disquiet from the contention about superiority. And what is woman? Was she not born subject to the will of man? And to serve and not to rule? Therefore every husband here has as it were royal majesty in his own house. And as this is of our love it is also the blessedness of our life.”
“But,” I asked, “where then is conjugial love, which of two souls makes one, and conjoins minds, and blesses man? That love cannot be divided; if divided it becomes a burning heat which effervesces and passes away.”
He replied to this, “I do not understand what you say. What else blesses man but the emulation of wives for the honor of precedence with their husband?”
Saying this the man went into the women’s apartment, opening two doors; but there came out from it a lustful effluvium which stank like mire. It was from polygamic love which is connubial and at the same time scortatory. I therefore got up and shut the doors.
Afterwards I said, “How can you on this earth subsist when you have nothing of love truly conjugial and when you also worship idols?”
He responded, “As to connubial love we are so ardently jealous for our wives that we permit no one to enter our houses farther than the vestibule; and as we have jealousy we also have love. As to idols we do not worship them; but we cannot think of the God of the universe except by means of images presented to our eyes. For we cannot raise our thoughts above the sensuals of the body, and can have no thought of God higher than the visible things thereof.”
Then again I asked, “Are not your idols of different forms? How can these present the vision of one God?”
To this he answered, “That is a mystery to us. Something of the worship of God is latent in each form.”
I said, “You are merely sensual corporeal men. You have not a love of God nor a love of a married partner that derives anything from the spiritual, and these loves together make man, and from sensual make him heavenly.”
As I was saying this there appeared as it were lightning through the portal; and I asked “What is this?”
He said, “Such lightning is a sign to us that there will come an Ancient One from the East who will teach us about God, and that He is one, the only Omnipotent, who is the First and the Last. And he admonishes us not to worship idols, but to look to them only as images representative of the powers going forth from the one God, which together form the worship of Him. This Ancient One is our Angel whom we revere and to whom we hearken. He comes to us and raises us up when we fall into obscure worship of God from phantasy respecting the images.”
Having heard these things we left the house and the city. And on our way we drew conclusions from what we had seen in the heavens, respecting the circuit and the progression of conjugial love. Of the circuit, that it passed from the east into the south, thence into the west, and from thence into the north. Of its progression, that it decreased according to its circular course; that is to say, that in the east it was celestial, in the south it was spiritual, in the west natural, and in the north sensual; and also that it declined in like degree with the love and the worship of God. From which comes the conclusion that in the first age this love was as gold, in the second as silver, and in the third as brass, in the fourth as irons and that finally it ceased.
Then my angel guide and companion said, “And yet I am fed with the hope that this love will be revived again by the God of heaven, who is the Lord; for it can be revived.”
The former angel who had been my guide and companion to the ancient peoples that lived in the four ages, the golden, silver, copper, and iron, came to me again and said, “Do you wish to see the age that followed those ancient ones, what was its nature and what it still is? Follow me, then, and you shall see. They are those of whom Daniel prophesied thus:
A kingdom shall arise after those four wherein iron shall be mixed with miry clay; they shall mingle themselves by the seed of man, but they shall not cleave the one to the other, even as iron is not commingled with clay (Dan. ii. 41-43).”
And he added, “�The seed of man by which the iron shall be mixed with clay and yet they shall not cohere,’ means the truth of the Word falsified.”
These things said I followed him, and on the way he told me that, “These people dwell on the border between the south and the west, but a great distance behind those that lived in the four former ages and also at a profounder depth.”
We proceeded by the south to a region bordering upon the west and passed through a dreadful forest. For in it there were stagnant pools, out of which crocodiles raised their heads and opened upon us their gaping jaws set with teeth; and between the pools were terrible dogs, some three-headed like cerberus, some two-headed; and all glared at us as we passed with a horrible ravenous look and ferocious eyes. We entered the western part of this region and saw dragons and leopards, such as are described in Rev. xii. 3, and xiii. 2.
And the angel said to me, “All these wild beasts that we have seen are not beasts but corresponding and thus representative forms of the lusts in which the people are whom we are to visit. The lusts themselves are represented by those horrible dogs; their evil cunning and slyness by the crocodiles; their falsities and depraved leaning to the things of their worship by the dragons and leopards. But the inhabitants represented do not dwell next to the forest, but behind a great desert that intervenes, that they be kept entirely separate and apart from the peoples of the preceding ages. They are also totally alien and different from them. They have indeed heads above their breasts, and breasts above their loins, and loins above their feet, like the primeval men; but there is nothing of gold in their heads, or silver in their breasts, nor of brass in their loins, nay, nor even anything of pure iron in their feet; but in their heads is iron mixed with clay; in their breasts, both of these mixed with brass; in their loins, both also mixed with silver; and in their feet these are mixed with gold. By this inversion they have been changed from men into graven images of men, in whom nothing within is coherent; for that which was highest has become lowest, so that what was the head has become the heel, and vice versa. They appear to us from heaven like acrobats who, with the body upside down, lie upon their elbows and move forward; or like beasts that lie upon their backs, lift up their feet, and from the head which they bury in the earth look up to heaven.”
We passed through the forest and entered the desert which was not less terrible. It consisted of heaps of stones with gulches between, out of which hydras and vipers stealthily crept, and fiery serpents flew forth. The whole desert was a continuous descent, and we went down the long decline and came at length into a valley where dwell the inhabitants of that region and age.
There were huts here and there which were seen to come together at length and to be connected in the form of a city. We entered it, and lo! the houses were constructed of scorched branches of trees cemented with mud. The roofs were covered with black slates. The streets were irregular, all narrow at their beginnings, but grew wider as they went on and were broad at the ends where there were public places. Thus there were as many public places as streets.
As we entered the city it became dark, because heaven was not visible. We therefore looked up and light was given us and we saw. And then we asked those whom we met, “Can you see when heaven is not visible above you?”
They replied, “What do you ask? We see clearly. We walk about in full light.”
Hearing this, the angel said to me, “Darkness to them is light and light darkness, just as it is with the birds of night, for they look downwards and not upwards.”
We went into the cabins here and there, and in every one we saw a man with his woman. And we asked whether all here live in their own house with only one wife.
They answered with a hissing, “What! with only one wife? Why not ask whether we live with only one harlot? What is a wife but a harlot? By our laws it is not permissible to fornicate with more than one woman. And yet with more it is not dishonorable or disgraceful among us, but it must be out of the house. We glory in this among ourselves. In this way we rejoice in license and in the pleasure of it more than polygamists. Why is a plurality of wives denied to us, and yet has been conceded, and is at this day conceded, to the whole world round about us? What is life with one woman alone but captivity and imprisonment? But here we break down the barrier of this prison and deliver and free ourselves from this servitude. Who is angry with a captive that sets himself free when he can?”
To this we answered, “You talk, friend, as if you were without religion. Who that is imbued with any reason does not know that adulteries are profane and infernal? And that marriages are holy and heavenly? Are not adulteries with the devils in hell, and marriages with the angels in heaven? Have you read the sixth commandment of the Decalogue? And in Paul,* that adulterers can in no wise enter into heaven?”
Our host laughed heartily at this and looked upon me as a simpleton and almost as a madman. At that moment a messenger came running from the chief man of the city and said, “Bring the two strangers into the forum. And if they will not come, drag them there. We have seen them in a shade of light. They came in secretly. They are spies.”
And the angel said to me, “The reason we were seen in the shade was that the light of heaven in which we were is shade to them, and the shade of hell to them is light. And this is so because they regard nothing as sin, not even adultery, and therefore see falsity altogether as truth. And falsity gives out light before the satans in hell; and truth darkens their eyes like the shade of night.”
We said to the messenger, “We need not be urged, still less dragged to the forum, but will go with you of our own accord.”
And we went. And lo! a great crowd was there out of which some lawyers came and whispered in our ears, “Have a care for yourselves that you do not say anything against religion, or the form of government, or against good manners.”
We replied, “No, but we shall speak for them and according to them.”
And we inquired, “What is your religion regarding marriages?”
At this the crowd murmured, and said, “What have you to do with marriages here? Marriages are marriages.”
And we asked, again, “What is your religion respecting scortations?”
At this also the crowd murmured, saying, “What have you to do here with scortations? Scortations are scortations. Let him that is without guilt cast the first stone.”
And the third time we asked, “Does your religion teach concerning marriages that they are holy and heavenly? and concerning adulteries that they are profane and infernal?”
At this many in the crowd laughed aloud, and mocked and jeered, saying, “Ask of our priests about matters of religion, and not of us. We acquiesce entirely in their declarations; for nothing of religion falls within the judgment of the understanding. Have you not heard that the understanding is insane as to the mysteries of which religion entirely consists? And what have actions to do with religion? Are not the mutterings from a devout heart about expiation, satisfaction, and imputation the things that make souls blessed and not works?”
Then some of the so-called wise of the city came to us and said, “Go away from here. The crowd is excited. It will shortly become riotous. We will talk with you about this matter alone. There is a walk behind the court; let us withdraw to that. Come with us.”
And we followed. And then they asked us whence we came? and what was our business here? We said:
“That we may be instructed respecting marriages; whether with you as with the ancients who lived in the golden, silver, and copper ages they are sacred or not.”
They replied, “What! Sacred! Are they not doings of the flesh? and of the night?”
And we answered, “Are they not also deeds of the spirit? And what the flesh does from the spirit is it not spiritual? And all that the spirit does it does from the marriage of good and truth. Is not this a spiritual marriage that enters into the natural marriage which is of husband and wife?”
To this the so-called wise men responded, “You refine and exalt this thing too much. You climb above things rational to spiritual. Who can begin there, descend thence, and thus form a judgment about anything?” To this they added in derision, “Perhaps you have the pinions of an eagle and can fly into the uppermost region of heaven and see such things. We cannot.”
We then asked them to tell us from the height or region in which the winged ideas of their minds fly, whether they know or can know that there is a conjugial love of one man with one wife, into which are brought together all the blessings, satisfactions, joys, amenities, and pleasures of heaven, and that this love is from the Lord, according to the reception of good and truth from Him, that is, according to the state of the Church?
Hearing this they turned away and said, “These men are mad. They enter with their judgment into the ether, and conjecturing vain things scatter nuts.”**
Then they turned to us and replied, “We will make a direct answer to your windy conjectures and dreams.” And they said, “What has conjugial love in common with religion and with inspiration from God? Has not every man that love according to the state of his potency? And is it not as much with those out of the church as with those that are within it? Equally with Gentiles as with Christians? Nay, equally with the impious as with the pious? And is not the strength of that love with every one either from his heredity, or his bodily health, or from temperance of life, or the warmth of the climate? And can it not also be strengthened and stimulated by medicines? Is it not similar as with beasts, especially birds, which love in pairs? Is not that love carnal? What has a thing that is carnal in common with the spiritual state of the church? Does the love with a wife, as to its last effect, differ in the least, as to that effect, from love with a harlot? Is not the lust similar? And the delight similar? It is therefore harmful to deduce the origin of conjugial love from the holy things of the church.”
On hearing this we said to them, “You reason from the frenzy of lasciviousness and not from conjugial love. You know not at all what conjugial love is because it is cold with you. We are convinced by what you have said that you are from the age that is called �from iron and clay,’ and which consists of it, which do not cohere according to the prophecy in Daniel (ii. 43), for you make conjugial love and scortatory love to be one. Do these cohere more than iron and clay? You are believed to be and are called wise; but you are anything but wise.”
Inflamed with anger at these words they shouted and called the crowd together to cast us out. But then by power given us by the Lord we stretched forth the hand, and lo! fiery serpents, vipers, and hydras, and dragons also, appeared from the desert; and rushed in and filled the city from which the inhabitants fled in terror.
And the angel told me, “In this region new-comers from the earth arrive daily, and by turns the former inhabitants are sent away and are cast down into gulfs at the west, which at a distance appear as lakes of fire and brimstone. All these are both spiritual and natural adulterers.”
* I Cor. vi. 9.
** That is problems to solve. [ED.]
As these words were said, I was looking to the extreme west, and behold! there appeared as it were lakes of fire and brimstone. And I asked the angel, “Why have the hells there such. an appearance?”
He answered, “They appear as lakes from their falsifications of truth; because water in the spiritual sense is truth. And there appears the likeness of fire round about them and in them, from their love of evil; and of brimstone from their love of the false. These three, the lake, the fire, and the brimstone are appearances, because they are the correspondences of the evil loves in which they are. All these are shut up in eternal workhouses, where they labor for their food, their clothing, and their bed. And when they do evil they are severely and miserably punished.”
Again I asked the angel, “Why did you say that those who are there are spiritual and natural adulterers? Why not say evil doers and impious?”
He replied, “Because all who regard adulteries as nothing, that is, who believe from confirmation that they are not sins, and so do them of set purpose, are evil doers and impious in their heart. For the human conjugial and religion go together at every step. Every advance and every step from religion and into religion is also an advance and step from the conjugial and into the conjugial that belongs to and is peculiar to the Christian man.”
To the question, “What is this conjugial?” he said, “It is the desire of living with one only wife. And the Christian man has this desire according to his religion.”
Afterwards I was grieved in spirit that marriages, which in the ancient ages were most holy, are so wretchedly changed into adulteries.
And the angel said, “It is the same with religion at the present day; for the Lord says:-
In the consummation of the age there shall be the abomination of desolation foretold by Daniel. And there shall be great affliction, such as hath not been from the beginning of the world (Matt. xxiv. 16, 21).
“The abomination of desolation” signifies the falsification and deprivation of all truth; “affliction” signifies the state of the church infested by evils and falses; and “the consummation of the age” of which these things are predicated, signifies the last time or end of the church. The end is now; because there is no truth left that is not falsified; and falsification of truth is spiritual scortation, which acts as one with natural scortation, for they cohere.”
And the angel said to me, “This glorification is a glorification of the Lord on account of His advent, which is being celebrated by the angels of the eastern and the western heavens.”
From the southern and the northern heavens only a gentle murmur was heard.
As the angel understood it all he explained to me, First, that the glorifications and celebrations of the Lord are made out of the Word, because they then are made from the Lord; for He is the Word, that is, the very Divine Truth therein.”
And he said, “Now, in particular they are glorifying and celebrating the Lord with these words spoken by Daniel the prophet:-
Thou sawest iron mixed with miry clay, they shall mingle themselves by the seed of man, but they shall not cohere. But in those days the God of the heavens shall make to arise a kingdom that in the ages shall not be destroyed. It shall break in pieces and consume all those kingdoms, but itself shall stand for the ages (Dan. ii. 43, 44).”
After this I heard as it were the voice of song again, and more deeply in the east I saw a glittering light more splendid than the former. And I asked the angel, “What are they glorifying there?”
He said, “With these words in Daniel
I saw in the night visions, and behold! with the clouds of heaven came one like unto the Son of man, and unto Him was given dominion and a. kingdom; and all peoples and nations shall worship Him. His dominion is the dominion of an age that shall not pass away, and His kingdom one that shall not be destroyed (Dan. viii. 13, 14).
Besides these words they celebrate the Lord also from the words in the Apocalypse:-
To Jesus Christ be glory and strength. Behold He cometh with the clouds. He is the Alpha and the Omega, the Beginning and the End, the First and the Last. Who is, and who was, and who is to come, the Almighty. I John heard this from the Son of man out of the midst of the seven candlesticks (Rev. i. 6-7, 8, 9, 10-13; xxii. 13; and from Matt. xxiv. 30, 31.”
I looked again towards the eastern heaven and a light shone forth on the right, and this light entered the southern expanse. And I heard a sweet sound, and asked the angel, “What of the Lord are they glorifying there?”
He said, “These words in the Apocalypse:-
I saw a new heaven and a new earth, and I saw the holy city, the New Jerusalem, descending from God out of heaven prepared as a bride for her husband. And the angel spake with me and said, Come hither, I will show thee the bride, the Lamb’s wife. And he carried me away in the spirit upon a mountain, great and high, and showed me the city, the holy Jerusalem (Rev. xxi. 1, 2, 9, 10).
And with these words:-
I Jesus am the bright and morning Star. And the Spirit and the Bride say, Come. He said, Yea I come quickly. Amen, yea, come, Lord Jesus (xxii. 16, 17, 20).”
After these and many others there was heard one common glorification from the east to the west of heaven, and also from the south to the north. And I asked the angel, “What is it now?” He said, “They are these words from the Prophets:
Let all flesh know that I, Jehovah, am thy Saviour and thy Redeemer (Isa. xlix. 26).
Thus saith Jehovah, the King of Israel, and thy Redeemer, Jehovah of hosts, I am the First and the Last, and beside Me there is no God (Isa. xliv. 6).
It shall be said in that day, Lo, This is our God, whom we have waited for, that He should save us. This is Jehovah, whom we have waited for (Isa. xxv. 9).
The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah. Behold, the Lord Jehovih shall come in strength. He shall feed His frock like a shepherd (Isa. xl. 3, 6, 10, 11).
Unto us a Child is born, unto us a Son is given. His name shall be Wonderful, Counselor, God, Hero, the Father of Eternity, the Prince of Peace (Isa. ix. 6).
Behold the days come and I will raise unto David a just Branch, who shall reign King. And this is His name, Jehovah our Justice (Jer. xxiii. 5, 6; xxxiii. 15, 16).
Jehovah Zebaoth is His name; and thy Redeemer, the Holy One of Israel, the God of the whole earth shall He be called (Isa. liv. 6).
In that day Jehovah shall be for a King over all the earth; in that day there shall be one Jehovah, and His name one (Zech. xiv. 8, 9).”
On hearing and understanding these glorifications my heart exulted, and in joy I went home. And there, from the state of the spirit I returned into that of the body; in which state I wrote down the things that were seen and heard. To which I now add this: That conjugial love will be raised up anew by the Lord after His advent, such as it was with the ancients. For that love is of the Lord alone, and is with those who are made spiritual by Him through the Word.
I replied, “The doctrinals of the Church which is meant by the �New Jerusalem’ are these: (1) That there is one God, in whom is the Divine Trinity, and that He is the Lord Jesus Christ. (2) That saving faith is to believe in Him. (3) That evils must be shunned as sins, because they are of the devil, and from the devil. (4) That goods must be done, because they are of God, and from God. (5) That they are to be done by man as of himself; yet that he must believe they are from the Lord with man, and through him.”
On hearing these, for a few moments his fury abated. But after some deliberation he again looked at me with a fierce aspect and said, “Are these five precepts doctrinals of the faith and charity of the New Church?”
I answered, “They are.”
And then he asked me, harshly, “How can you prove the first, �That there is one God, in whom is the Divine Trinity, and that He is the Lord Jesus Christ?'”
I said, “I prove it thus: Is not God one and indivisible? Is there not a Trinity? If God is one and indivisible, is He not one person? If one person, is not the Trinity in that person? That He is the Lord Jesus Christ, I prove by these teachings; That:-
He was conceived of God the Father (Luke i. 34, 35);
so that as to the soul He is God, and hence, as He Himself says:
The Father and He are one (John x. 30).
That He is in the Father and the Father in Him (John xiv. 10, 11). That He that seeth Him and knoweth Him, seeth and knoweth the Father (John xiv. 7, 9).
That no one seeth and knoweth the Father but He who is in the bosom of the Father (John i. 18).
That all things of the Father are His (John iii. 35; xvi. 15).
That He is the way, the truth, and the life, and that no man cometh to the Father but by Him (John xiv. 6).
Thus He is from Him because He is in Him; and according to the teaching of Paul, that:-
In Him dwelleth all the fulness of the Godhead bodily (Col. ii. 9). And besides we are taught that:–
He hath power over all flesh (John xvii. 2);
and that:
He hath all power in heaven and on earth (Matt. xxviii. 18).
from which it follows that He is the God of heaven and earth.” He then asked me, “How do you prove the second, �That saving faith is to believe in Him?'”
I replied, “I prove it by these words of the Lord Himself:-
This is the will of the Father, that all who believe in the Son shall have everlasting life (John vi. 40).
God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life (John iii. 16).
He that believeth in the Son hath everlasting life; but he that believeth not the Son shall not see life, but the anger of God abideth on him (John iii. 36).”
Then he said, “Prove the third also, and the following ones.” I answered, “What need is there to prove that �evils ought to be shunned because they are of the devil and from the devil?’ And that �goods ought to be done because they are of God and from God?’ And that �these things ought to be done by man as if of himself, yet that he ought to believe that they are done from the Lord with him and through him?’ That these three doctrines are true the whole of the Sacred Scripture confirms from beginning to end. What else does it contain in summary, but admonition to shun evils and do goods, and to believe in the Lord God? And moreover, without these three there is no religion. Is not religion a matter of life? And what is life but the shunning of evils and doing goods? And how can a man do these and believe these except as of himself? Therefore if you take these doctrines away from the church you take from it the Sacred Scriptures, and you also take away religion from it which being removed from the church it is not a church.”
On hearing these things the man withdrew and pondered; and yet he went away in indignation.
83. ON THE ORIGIN OF CONJUGIAL LOVE FROM THE MARRIAGE OF GOOD AND TRUTH.
There are internal and external origins of conjugial love; and the internal are many and likewise the external. But the inmost or universal origin of all is one. That this is the marriage of good and truth is to be shown in what now follows. That no one has hitherto deduced the origin of that love from thence is because it has been unknown that there is any union between good and truth. And the reason why this has been unknown is that good does not, like truth, appear in the light of the understanding; and so knowledge of it conceals itself, and it has eluded investigation. And as from this cause good is among the things unknown, no one could suspect any marriage between it and truth. Nay, more, to the sight of the natural rational mind, good appears a thing so distant from truth as to have no conjunction with it. That this is so can be seen from common speech when they are mentioned. As when one says “This is good” there is no thought about truth; and when one says “This is true” there is no though of good. By many therefore at this day it is believed that truth is absolutely other than good, and good than truth. And many also believe that a man is intelligent and wise, and thus is a man, according to the truths that he thinks, speaks, writes, and believes, and not at the same time according to goods. But it shall now be explained that there is not a good without truth nor a truth without good; consequently, that there is an eternal marriage between them; and that this marriage is the origin of conjugial love. It shall be done in this order:-
(1) That good and truth are the universals of creation, and hence they are in all created things; but that they are in created subjects according to the form of each.
(2) That there is no solitary good nor solitary truth but that everywhere they are conjoined.
(3) That there is the truth of good and the good of truth from that, or the truth from good and good from that truth; and that in these two there is inherent from creation an inclination to conjoin themselves into one.
(4) That in the subjects of the animal kingdom the truth of good, or truth from good, is the masculine; and that the good of truth from that, or good from that truth, is the feminine.
(5) That from the influx of the marriage of good and truth from the Lord, there is the love of the sex, and there is conjugial love.
(6) That the love of the sex is of the external or natural man and hence it is common to all animals.
(7) But that conjugial love is of the internal or spiritual man and is therefore peculiar to man.
(8) That with man conjugial love is within the love of the sex, as a gem in its matrix.
(9) That the love of the sex with man is not the origin of conjugial love but is its first; thus it is as the external natural in which the internal spiritual is implanted.
(10) That while conjugial love is being implanted the love of the sex inverts itself and becomes the chaste love of the sex.
(11) That the male and the female were created to be the very form of the marriage of good and truth.
(12) That two married partners are that form in their inmosts, and hence in the things that follow therefrom, according as the interiors of their mind are opened.
“The wisdom which makes this form and receives this love is rational and at the same time moral wisdom. Rational wisdom looks to the goods and truths that appear interiorly in man, not as his own, but flowing in from the Lord; and moral wisdom flees from evils and falsities as leprosies, especially those of lasciviousness, which contaminate his conjugial love.”
One morning before sunrise I was looking towards the east in the spiritual world, and saw four horsemen flying forth as it were out of a cloud resplendent with the flame of dawn. Upon the horsemen’s heads appeared crested helmets; upon their arms, as it were wings; and about their bodies light, orange-colored tunics. Thus clad as for a rapid race they rose, laid the reins upon their horses’ manes, and they sped as with winged feet. I followed their course, or flight, with my eyes, with a mind to know whither they were going. When lo! three of the horsemen scattered in three directions, to the south, to the west, and to the north; and the fourth stopped a brief space to the east.
Wondering at this, I looked up to heaven and asked whither those horsemen were going; and received the answer:
“To the wise in the kingdoms of Europe, who are men of keen reason and acute discernment in the investigation of subjects, and renowned for the fame of their genius among their own; that they may come and solve the mystery of The Origin of Conjugial Love, and of its Virtue or Potency.”
And they said from heaven, “Wait a little and you will see twenty-seven chariots, three with Spaniards in them, three with French or Gauls, three with Italians, three with Germans, three with Batavians or Hollanders, three with English, three with Swedes, three with Danes, and three with Poles.”
And then after two hours the chariots appeared, drawn by small, light bay horses, elegantly caparisoned. They sped swiftly towards a spacious building that was seen on the confines of the east and south; around which all that rode in the chariots alighted and entered in high spirit.
And then it was said to me, “Go also and enter in and you shall hear.”
I went and entered. And looking about the building within I observed that it was square, the sides looking to the four quarters. On each side were three lofty windows of crystalline glass, the frames of which were of olive wood. On either hand, at the side of the frames, were projections from the walls like chambers, vaulted above, with tables in them. The walls of these were of cedar, and the roof of the noble thyine-tree; and the floor was of poplar plank Against the eastern wall, where windows were not seen, was set a table overlaid with gold, whereon was placed a tiara set around with precious stones, which was to be given as a prize or reward to him who should discover the secret about to be propounded to them. As I glanced at the chambered projections, which were as closets next to the windows, I saw in each five men, from each country of Europe, who were ready, waiting for the subject of their judgments.
At that instant an angel stood in the midst of the palace, and said, “The subject of your judgments will be, The Origin of Conjugial Love, and of its Virtue or Potency. Consider it and decide, and write your decision on paper and put it into this silver urn which you see placed beside the golden table; and subscribe the initial letter of the kingdom from which you are; that is for the French or Gallic, F; for the Batavian or Hollandish, B; for the Italian, I; for the English (Anglis), A; for the Polish, P.; for the German, G.; for the Spanish (Hispani), H.; for the Danish, D.; and for the Swedish, S.” With these words the angel departed, saying, “I will come again.”
Then the five compatriots, in each apartment by the windows, turned the proposition over, looked it through, and according to the excellence of their gift of judgment made their decision, wrote it upon paper subscribed with the initial letter of their kingdom, and cast it into the silver receptacle. This done, after three hours the angel returned, and drew the papers in succession out of the urn and read them before the assemblage.
On hearing this some one said in a mocking tone, “Predestination! O, what a beautiful apology for defect or impotence!”
Hearing this there was a cry from the tables, “Put away this paper and take another from the urn.”
And a man shall leave father and mother; and shall cleave unto his wife, and they shall be one flesh (Gen. ii. 24).
That it may be inspired into Christians is plain from these words:-
Jesus said, Have ye not read that He who made them from the beginning made them male and female? And He said, For this cause shall a man leave father and mother and shall cleave to his wife, and the twain shall become one flesh; wherefore they are no more twain but one flesh (Matt. xix. 4-6).
This, respecting the origin of conjugial love: But the origin of the virtue or potency of love truly conjugial we conjecture to arise from similarity of minds and unanimity. For when two minds are conjugially conjoined, their thoughts spiritually, mutually kiss each other, and these breathe their virtue or potency into the body.” To this was subscribed the letter S.
And all at the tables gave signal with their hands that it should be permitted.
And then one of them entered and stood at the table whereon the tiara was placed, and said, “You Christians deduce the origin of conjugial love from the love itself. But we Africans deduce it from the God of heaven and earth. Is not conjugial love a chaste love, pure and holy? Are not the angels of heaven in that love? Is not the whole human race and thence the whole angelic heaven the seed of that love? Can a thing so super-eminent spring from any other source than God Himself the Creator and Sustainer of the Universe? You Christians deduce conjugial virtue or potency from various rational and natural causes. But we Africans deduce it from the state of conjunction of man with the God of the universe. This state we call a state of religion, but you a state of the church. For since the love is thence, and is stable and perpetual, it cannot but put forth its virtue, which is of its likeness and so is also stable and perpetual. Love truly conjugial is known only to the few who are near to God; and therefore the potency of that love is known to no others. This potency with that love is described by the angels in the heavens as the delight of perpetual spring.”
Awaking from sleep in the middle of the night, I beheld at some height towards the east, an angel holding in his right hand a paper, which by the inflowing light of the sun appeared in shining white; and on the middle of it was a writing in letters of gold. And I saw written: The Marriage of Good and Truth. There flashed forth from the writing a splendor which diffused itself in a wide circle around the paper. The circle or halo from it appeared as the dawn in springtime.
After this I saw the angel descending with the paper in his hand. And as he descended the paper appeared less and less bright, and the writing, which was The Marriage of Good and Truth, changed from the color of gold to silver, then to copper, afterwards to iron, and finally to that of the rust of iron, and the rust of copper. At last the angel was seen to enter an obscure cloud, and to descend through the cloud upon the earth; and there the paper, although still held in the angel’s hand, was not seen. This was in the world of spirits where all men first come together after death.
And then the angel spoke to me, saying, “Ask those that come hither whether they see me or anything in my hand.”
There came a multitude, a company from the east, a company from the south, a company from the west, and a company from the north. And asked those that came from the east and the south who had been in the pursuit of learning in the world, whether they saw any one here with me, and saw anything it his hand. They all said they saw nothing at all. I then asked those that came from the west and the north, who were such as had believed in the words of the learned in the world. They said they did not see anything. But the last of them, who in the world were in simple faith from charity, or in some truth from good, after the others had gone away, said that they saw a man with a paper, a man in becoming apparel, and the paper had letters traced upon it; and when they brought their eyes nearer they said that they read, The Marriage of Good and Truth. And they spoke to the angel, asking him to tell them what it meant.
And he said, “All things that exist in the universal heaven and all that exist in the universal world are nothing but a marriage of good and truth; for each and all things, both those that live and breathe, and those that do not live and breathe, were created from and into the marriage of good and truth. Nothing whatever is created into truth alone and nothing whatever into good alone. Either one of them alone is not anything; but by marriage they exist and become something, of such kind as the marriage is. In the Lord the Creator are Divine Good and Divine Truth in their very substance. The being of His substance is Divine Good, and the Existing (existere) of His substance is Divine Truth. And in Him they also are in their very union; for they infinitely make one in Him. As these two are one in the Creator Himself, they therefore are one also in each and all things created from Him; andthereby also the Creator is conjoined with all things created from Himself in an eternal covenant as it were of marriage.”
The angel said further, that the Sacred Scripture, which proceeded immediately from the Lord, in general and in particular is a marriage of good and truth. And as the church, which is formed by truth of doctrine, and religion, which is formed by the good of life according to the truth of doctrine, are, with Christians, solely from the Sacred Scripture, it is evident that the church is a marriage of good and truth in general and in particular. That it is so may be seen in The Apocalypse Revealed, n. 373, 483. What has been said above respecting the marriage of good and truth, is said also of the Marriage of Charity and Faith, since good is of charity and truth is of faith.
Some of the former, who did not see the angel and the writing, still standing by and hearing these things said in a low tone, “Yes, truly, we comprehend that.” But then the angel said to them, “Turn away a little from me and say the same.” And they turned away and said in a full voice, “It is not so.”
After this the angel spoke of The Marriage of Good and Truth with married partners, saying, that if their minds were in that marriage, the husband truth and the wife its good, they would both be in the delights of the blessedness of innocence, and thence in the happiness in which the angels of heaven are. In that state the generative power of the husband would be in perpetual spring, and thence in the effort and ability to propagate his truth; and the wife would be in perpetual reception of it from love: “The wisdom that is with men from the Lord feels nothing more delightful than to propagate its truths; and the love of wisdom which is in wives feels nothing more pleasing than to receive them, as in the womb, and so to conceive, carry in the womb, and bring them forth. Of such kind are spiritual prolifications among the angels of heaven. And if you will believe it, natural prolifications also are from this origin.”
After a salutation of peace the angel raised himself up from the earth, and passing through the cloud ascended into heaven. And then, according to the degrees of ascent, the paper shone as before; and lo! the circle of light which appeared before, as the dawn, then descended and dispelled the cloud that shed darkness upon the earth, and it became sunny.
116. ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE.
The marriage of the Lord and the Church, and the correspondence of it, are also treated of here, because without knowledge and understanding as to this, one can scarcely apprehend that conjugial love in its origin is holy, spiritual, and heavenly, and that it is from the Lord. It is indeed said by some in the Church that marriages have a relation to the marriage of the Lord with the Church, but what that relation is is not known. In order therefore that the subject may be so presented as to be seen in some light of the understanding, it is necessary that that holy marriage, which is with and in those that are the Lord’s Church, should be treated of with particularity. With them also, and not with others, there is love truly conjugial. But, for the elucidation of this secret, this treatment is to be divided under the following heads:
(1) That in the Word the Lord is called the Bridegroom and Husband, and the Church, the Bride and Wife; and that the conjunction of the Lord with the Church, and the reciprocal conjunction of the Church with the Lord is called Marriage.
(2) Also that the Lord is called Father and the Church, Mother.
(3) That the offspring from the Lord as Husband and Father, and the Church as Wife and Mother are all spiritual; and are meant in the spiritual sense of the Word by sons and daughters, brothers and sisters, sons-in-law and daughters-in-law, and by other names which are those of generation.
(4) That the spiritual offspring, which are born from the marriage of the Lord with the Church are truths, from which come understanding, perception, and all thought; and goods, from which are love, charity, and all affection.
(5) That from the marriage of good and truth, which proceeds and flows in from the Lord, man receives truth, and to this the Lord conjoins good; and that thus the Church is formed with man by the Lord.
(6) That the husband does not represent the Lord and the wife the Church; because both together, the husband and wife, make the Church.
(7) Therefore, that in the marriages of angels in the heavens and of men on earth, there is not a correspondence of the husband with the Lord and of the wife with the Church.
(8) But that there is a correspondence with conjugial love, with semination, prolification, the love of children, and like things which are in marriages and from them.
(9) That the Word is the medium of conjunction, because it is from the Lord and thus is the Lord.
(10) That the Church is from the Lord, and is with those who come to Him and live according to His commandments.
(11) That conjugial love is according to the state of the Church, because it is according to the state of wisdom with man.
(12) And because the Church is from the Lord conjugial love also is from Him.
The explanation of these now follows.
He that hath the bride is the Bridegroom; but the friend of the Bridegroom, who standeth and heareth Him, rejoiceth with joy because of the Bridegroom’s voice (John iii. 29).
This was said concerning the Lord by John the Baptist:
Jesus said, So long as the Bridegroom is with them the sons of the nuptials cannot fast; the days will come when the Bridegroom shall be taken away from them, then will they fast (Matt. ix. 15; Mark ii. 19, 20; Luke v. 34, 35).
I saw the holy city, New Jerusalem, prepared as a bride adorned for her Husband (Rev. xxi. 2).
That by the New Jerusalem a new Church of the Lord is meant, may be seen in the Apocalypse Revealed, n. 880, 881. The angel said to John:-
Come and I will shew thee the bride, the wife of the Lamb. And he chewed him the holy city, Jerusalem (Rev. xxi. 9. 10);
The nuptials of the Lamb are come, and His wife hath made herself ready. Blessed are they which are called to the supper of the nuptials of the Lamb (xix. 7, 9).
The Lord is meant by the Bridegroom whom the five virgins that were ready went forth to meet, and with whom they entered in to the marriage, as is plain from verse 13, where it is said: “Watch, therefore, for ye know not the day, nor the hour wherein the Son of man cometh.” There are besides many passages in the Prophets.
Unto us a child is born, unto us a son is given, and His name shall be called Wonderful, Counselor, God, the Father of eternity, the Prince of peace (Isa. ix. 6).
Thou, O Jehovah, art our Father, our Redeemer, from everlasting is Thy name (Isa. lxiii. 16).
Jesus said, He that seeth Me seeth the Father that hath sent Me (John xii. 44, 45).
If ye had known Me ye should have known My Father also; and from henceforth ye have known Him, and have seen Him (John xiv. 7).
Philip saith, Show us the Father. Jesus saith unto him, He that hath seen Me hath seen the Father. How, then, sayest thou, Show us the Father (John xiv. 8, 9).
Jesus said, The Father and I are one (John x. 30).
All things whatsoever the Father hath are Mine (John xvi. 15; xvii. 10). The Father is in Me, and I am in the Father (John x. 38; xiv. 10, 11, 20).
That the Lord and His Father are one as soul and body are one; and that God the Father descended from heaven and assumed the Human for the redemption and salvation of men; and that His Human is what is called the Son sent into the world, is fully shown in the Apocalypse Revealed.
Jehovah said, Plead with your mother; she is not my wife, and I am not her husband (Hos. ii. 2, 5).
Thou art thy mother’s daughter, that loatheth her husband (Ezek. xvi. 45).
Where is the bill of your mother’s divorcement, whom I* have put away? (Is. l. 1).
Thy mother is like a vine, planted by the waters, bearing fruit (Ezek. xix. 10).
These things were said of the Jewish Church.
Jesus stretched forth His hand towards His disciples and said, My mother and my brethern are they that hear the Word of God and do it (Luke viii. 21; Matt. xii. 48, 49; Mark iii. 33-35).
By the disciples of the Lord is meant the church.
There stood by the cross of Jesus, His mother, and Jesus seeing the mother and the disciple standing by whom He loved, said unto His mother, Woman, behold thy son; and He said to the disciple, Behold thy mother. Wherefore from that hour the disciple took her unto his own (John xix. 25-27).
By this is meant that the Lord did not acknowledge Mary as mother, but the Church; for which reason He called her “woman,” and mother of the disciple. He called her the mother of this disciple, or of John, because he represented the Church as to the goods of charity. These are the church in very effect. It is therefore said that he took her unto his own. It may be seen in the Apocalypse Revealed, n. 5, 6, 790, 798, 879, that Peter represented truth and faith; James, charity; and John, the works of charity. And that the twelve disciples together represented the church as to all things of it, n. 233, 790, 903, 915.
* The Latin text has: “Ye have put away.”
He is in them, and they in Him (John xv. 4, 6);
it is plain that this conjunction is the church.
He that hath My commandments and doeth them, he it is that loveth Me, and I will love him, and will make My abode with him. But he that loveth Me not doth not keep My commandments (John xiv. 21-24).
Love is conjunction; and conjunction with the Lord is the church.
But something shall also be said as to what wisdom is in its origin, in its progress, and thence in its full state. The things which pertain to the church, and are called spiritual, reside in the inmosts with man; those that concern the state, and are called civil affairs, occupy a place below them; and those that pertain to knowledge, experience, and skill, and are called natural, form their seat.* The reason why the things that pertain to the church, and are called spiritual, have their abode in man’s inmosts, is that they conjoin themselves with heaven, and through heaven with the Lord; for no other things enter with man from the Lord through heaven. That things pertaining to the state, called civil affairs, occupy a place below the spiritual, is because they conjoin themselves with the world; in fact they are of the world, for they are statutes, laws, and regulations, which bind men, so that there may be formed of them a stable and well ordered society and state. That matters of knowledge, experience, and skill, which are called natural, form the seat, is because they closely conjoin themselves with the five bodily senses, and these are the ultimates, on which interior things, which are of the mind, and inmost things, which are of the soul, are as it were seated. Now, as the things of the church, called spiritual, reside in the inmost, and what resides in the inmost constitutes the head, and as the things that follow under these, called civil, form the body, and the ultimates, called natural, make the feet, it is evident that when these three follow in their order, man is a perfect man. For then they flow in in like manner as things of the head flow into the body, and through the body into the feet; so that spiritual things are within civil, and through the civil within the natural. Now, as spiritual things are in the light of heaven, it is plain that by their light they enlighten those that follow in order, and animate them by their heat which is love; and that when this is so the man has wisdom.
Since wisdom is of life and thence of reason, as was said above, the question arises, What is wisdom of life? In a brief summary it is this: To shun evils because they are hurtful to the soul, hurtful to the state, and hurtful to the body; and to do good deeds because they are of advantage to the soul, to the state, and to the body. This is the wisdom which is meant by wisdom wherewith conjugial love allies itself. For it allies itself therewith by this, that it shuns the evil of adultery as a bane to the soul, to the state, and to the body. And as this wisdom springs from spiritual things which are of the church, it follows that conjugial love is according to the state of the church, because it is according to the state of wisdom with man. It is also meant by this, that-as has been stated many times before-in so far as a man becomes spiritual he is in love truly conjugial; for man is made spiritual by means of the spiritual things of the church. More respecting the wisdom wherewith conjugial love conjoins itself may be seen below, at n. 163-165.
* Latin: subsellium, originally a low seat.
I once conversed with two angels, one from the eastern heaven, the other from the southern heaven, who, when they perceived that I was meditating on the secrets of wisdom pertaining to conjugial love, said, “Do you know anything about the schools of wisdom in our world?” I said, “That I did not yet.” And they answered, “There are many. And they who love truths from spiritual affection, or because they are truths, and because wisdom is attained by means of them, come together at a given signal, and consider and form conclusions respecting such matters as require a deeper understanding.” Then they took me by the hand, saying, “Follow us, and you shall see and hear. To-day the signal has been given for a meeting.”
I was led across a plain to a hill; and lo! at the foot of the hill an avenue of palms continued even to the summit. We entered it and ascended; and on the top or summit of the hill a grove appeared, the trees of which upon an elevation of ground formed a kind of theater, within which was a level space paved with small stones of various colors. Around this in a square form seats were placed, on which the lovers of wisdom were seated; and in the midst of the theater was a table whereon lay a paper sealed with a seal. Those who were sitting on the seats invited us to seats still vacant; but I responded, “I am led hither by two angels to see and hear and not to sit.” Then the two angels went to the table in the middle of the level area, and broke the seal of the paper, and read before those that were sitting the secrets of wisdom inscribed thereon, which they were now to consider and unfold. They were written and let down upon the table by angels of the third heaven.
The secrets were three: First, What is “the image of God,” and what “the likeness of God,” into which man was created? Second, Why is not man born into the knowledge of any love, when yet beasts and birds, the noble as well as the ignoble, are born into the knowledges of all their loves? Third, What is meant by “the tree of life?” And what by “the tree of knowledge of good and evil?” And what by “eating” of them?
Under these was written, “Combine these three into one statement, and write it on a fresh paper, and place it on the table, and we shall see. If the statement appears of just and even weight upon the scale there will be given to each of you a reward of wisdom.” Having read this the two angels withdrew, and were taken up into their own heavens.
And then they that were sitting on the seats began to consider and unfold the secrets proposed to them; and they spoke in order, first, those who sat on the north side, then those on the west, after them those on the south, and finally those at the east. And they took up the first subject of consideration, which was, What is “the image of God,” and what “the likeness of God,” into which man was created? Then first these words from the Book of Creation were read aloud before all:-
And God said, Let us make man into our image, after our likeness. And God created man into His own image, into the image of God created He him (Gen. i. 26, 27 ).
In the day that God created man, into the likeness of God made He him (v. 1).
They who sat at the north first. spoke; saying, “That the image of God and the likeness of God are the two lives breathed into man by God; which are the life of the will and the life of the understanding. For we read:-
Jehovah God breathed into the nostrils of Adam the breath of lives; and man became a living soul (Gen. ii. 7).
Into the nostrils is into the perception, that there was in him the will of good and the understanding of truth, and thus the breath of lives; and as life was breathed into him by God, the image and likeness of God signify integrity, from wisdom and love, and from justice and judgment in him.”
Those who sat at the west favored. these views; adding this, however, “That this state of integrity breathed. into him by God is breathed into every man after him, continually; but it is in man as in a receptacle, and in so far as man is a receptacle, he is an image and likeness of God.”
Then the third in order, those who sat at the south, said, “The image of God and the likeness of God are two distinct things, but in man are united from creation. And we see, as from interior light, that the image of God may be destroyed. by man, but not the likeness of God. This appears as through a veil, from the fact that Adam retained the likeness of God after he had lost the image of God; for we read after the curse:-
Behold the man is as one of us, knowing good and evil (Gen. iii. 22).
And afterwards he is called the likeness of God, but not the image of God (Gen. v. 1). But let us leave it to our associates who sit at the east, and thus are in superior light, to say what the image of God properly is, and what the likeness of God.”
And then after silence was obtained, those sitting at the east rose from their seats and looked up to the Lord; and after that sat down again, and said, “The image of God. is a receptacle of God; and as God is love itself and wisdom itself, the image of God in man is the receptacle in him of love and wisdom from God. But the likeness of God is the perfect semblance and full appearance as if the love and wisdom are in man, and therefore just as if his own; for man feels no otherwise than that he loves of himself and has wisdom of himself, or that he wills good and understands truth of himself, when yet it is not of himself at all, but of God. God alone loves of Himself and is wise of Himself, because God is very love and very wisdom. The semblance or appearance that love and wisdom, or good and truth are in man as if his own, makes man to be man, and capable of being conjoined to God, and so of living to eternity. Whence it follows that man is man from the fact that he can will good and understand truth just as if of himself, and yet know and believe that it is of God. For, through his knowing and believing this, God puts His image in man. This could not be if he should believe that it is from himself and not from God.”
Having said this, there came upon them a zeal from the love of truth, from which they spoke these words: “How can man receive anything of love and wisdom, and retain it and reproduce it, unless he feels it as his own? And how can there be conjunction with God through love and wisdom unless there is given to man something of the reciprocal of conjunction? For there is no conjunction without a reciprocal; and the reciprocal of conjunction is that man shall love God and be wise in the things which are of God as if of himself, and yet believe that it is of God. Then, how can man live to eternity unless he is conjoined with the eternal God? And consequently, how can man be man without the likeness of God in him?”
Having heard these words all approved, and said, “Let the conclusion therefrom be this: �Man is a receptacle of God, and a receptacle of God is an image of God; and as God is love itself and wisdom itself, it is of these that man is a receptacle; and in proportion as he receives, the receptacle becomes an image of God. And man is a likeness of God from the fact that he feels within himself that the things which are of God are in him as his own; and yet from this likeness he is an image of God only so far as he acknowledges that the love and wisdom, or good and truth in him are not his own, and hence are not of him, but are solely in God, and therefore of God.'”
Then they confirmed the statement that beasts, the noble as well as the ignoble, such as the land animals, the birds of the air, reptiles, fishes, the worms that are called insects, are born into all the knowledges of the loves of their life. For example, into all that relate to their nourishment, all that relate to their habitation, all that relate to the love of the sex and procreation, and into all relating to the rearing of their young. They confirmed this by marvellous examples which they recalled to memory from what they had seen, heard, and read in the natural world,-so they called our world in which they formerly lived-where the beasts are not representative but real. When the truth of the proposition was thus established, they directed their minds to investigate and discover the ends and causes through which they might unfold and disclose this secret. And all said that these things could not but spring from Divine Wisdom, in order that man may be man, and beast be beast and that the imperfection of man at his birth thus becomes his perfection, and the perfection of the beast at its birth becomes its imperfection.
Next those at the west spoke, and said, “Man is not born with knowledge like a beast, but is born a faculty and an inclination, a faculty for knowing and an inclination for loving; and is born a faculty not merely for knowing, but also for understanding and for becoming wise; and is born to an inclination, the most perfect, not only for loving the things which are of self and of the world, but those also that are of God and of heaven. Consequently, man is born of his parents an organism which lives only in the external senses, and at first in none that are internal, in order that he may become man successively, first natural, then rational, and finally spiritual; which he would not become if he were born into knowledges and loves as beasts are. For connate knowledges and affections limit progression; but a connate faculty and inclination limit nothing. Man can therefore be perfected in knowledge, intelligence, and wisdom to eternity.”
Afterwards those on the south took up the subject, and expressed their opinion, saying, “It is impossible for man to acquire any knowledge from himself, because no knowledge is connate with him, but he can acquire it from others; and as he can get no knowledge, neither can he get love from himself, since there is no love where there is no knowledge, for knowledge and love are inseparable companions. They can no more be separated than will and understanding, or affection and thought, yea, no more than essence and form. Therefore in just so far as man takes knowledge from others, love adjoins itself to it as its companion. The universal love which adjoins itself is the love of knowing, of understanding, and of becoming wise. This love is in man only, and in no beast; and it flows in from God. We agree with our companions from the west, that man is not born into any love, and therefore not into any knowledge, but that he is only born into an inclination to love and hence into a faculty for receiving knowledges, not from himself but from others, that is, through others. It is said through others, because neither have they received anything of knowledge from themselves, but from God. We agree also with our companions from the north, that man when first born is as ground in which no seeds have been planted, but in which all seeds may be implanted, good as well as bad. To these considerations we add that beasts are born into natural loves, and hence into knowledges corresponding to them; and yet they do not know, think of, understand, and become wise from knowledges; but by means of them are led by their loves, almost as the blind along the streets by dogs, for as to understanding they are blind; or rather, as night walkers, who do what they do by blind knowledge, the understanding being asleep.”
Finally those from the east spoke, and said, “We assent to what our brothers have said, that man has no knowledge from himself, but has it from others and through others, to the end that he may come to know and acknowledge that all his knowledge, understanding, and wisdom are of God; and that he cannot otherwise be conceived, born, and generated of the Lord, and become His image and likeness. For he becomes an image of the Lord by his acknowledging and believing that every good of love and of charity, and every truth of wisdom and of faith he has received and does receive from the Lord, and nothing at all from himself. And he becomes a likeness of the Lord by his feeling this within himself as if it were of himself. He feels this because he is not born into knowledges but receives them, and what he receives appears to him as if from himself. So to feel is also given to man by the Lord that he may be man and not a beast; for by his willing, thinking, loving, knowing, understanding, and becoming wise as if of himself, he receives knowledges, and exalts them into intelligence, and, by the uses of them, into wisdom. Thus does the Lord conjoin man to Himself, and man conjoins himself to the Lord. This could not have been if the Lord had not provided that man should be born in total ignorance.”
After this pronouncement all desired that a conclusion should be come to from their deliberations; and the conclusion formed was this: “That man is born into no knowledge in order that he may come into all knowledge, and may progress into intelligence, and by intelligence into wisdom; and that he is born into no love, that he may come into all love, through applications of knowledges from intelligence; and into love to the Lord through love towards the neighbor; and so may be conjoined to the Lord, and through this conjunction may become a man and live to eternity.”
They answered, “We shall speak; but as man cannot obtain anything whatever from himself, but receives all from the Lord, we shall speak from Him; and yet it will be by us as if from us.” And then they said, “A tree signifies man; and its fruit signifies the good of life. By the tree of life, therefore, is meant man living from God, or God living in man. And as love and wisdom, and charity and faith, or good and truth, make the life of God in man, these are meant by the tree of life, and from these man has life eternal. The like is signified by the tree of life of which it is given to eat, in Rev. ii. 7; xxii. 2, 14. By the tree of the knowledge of good and evil is signified the man who believes that he lives of himself, and not from God; thus, that love and wisdom, charity and faith, that is, good and truth, are in man, his own, and not of God, believing this, because he thinks and wills, and speaks and acts in all similitude and appearance as if from himself. And because from this belief man persuades himself that God has imparted Himself or infused His Divine into him, therefore the serpent said:-
God doth know that in the day that ye eat of the fruit of that tree your eyes shall be opened, and ye shall be as God, knowing good and evil (Gen. iii. 5).
By eating of those trees is signified reception and appropriation; by eating of the tree of life, the reception of life eternal; and by eating of the tree of the knowledge of good and evil, the reception of condemnation, and therefore also both Adam and his wife, together with the serpent, were accursed. By the serpent is meant the devil as to the love of self and the pride of one’s own intelligence. This love is the possessor of that tree; and men who are in pride from this love are such trees. They therefore are in a monstrous error who believe that Adam was wise and did good from himself, and that this was his state of integrity; when in fact Adam was himself accursed on account of that belief, for this is signified by his eating of the tree of the knowledge of good and evil. Therefore he then fell from the state of integrity, in which he was by virtue of believing that he was wise and did good from God, and not at all from himself; for this is meant by eating of the tree of life. The Lord alone when He was in the world was wise of Himself and did good from Himself; because the Divine Itself was in Him and was His by nativity. And therefore also by His own power He became the Redeemer and Saviour.”
From all that had been said they formed this conclusion: “That by the tree of life, and by the tree of the knowledge of good and evil, and by eating of them, is signified that life with man is God in him; and that then it is heaven to him and eternal life. And that death to man is the persuasion and belief that the life he has is not God, but himself; from which belief comes hell to him and eternal death, which is damnation.”
They wrote this upon a fresh paper and placed it on the table, and lo! angels were suddenly present, in bright white light, and carried the paper away into heaven. And after it was read there, they that were sitting on the seats heard thence the words, “Well, Well, Well.” And immediately one appeared, as if flying from thence, who had two wings about the feet, and two about the temples, bearing in his hand the rewards, which were robes, caps, and wreaths of laurel. And he came down, and to those sitting at the north he gave robes of the color of opal; to those who sat at the west he gave scarlet robes; to those at the south, caps, the borders of which were adorned with fillets of gold and pearls, and the turned up left side adorned with diamonds cut in the form of flowers; and to those on the east he gave wreaths of laurel in which were rubies and sapphires. Decorated with these rewards they all went home from the school of wisdom; and when they showed themselves to their wives, they came out to meet them, decorated also with gifts of honor from heaven, whereat they wondered.
While I was meditating on conjugial love, lo! a long way off there appeared two young children, naked, with baskets in their hands and turtle doves flying around them. And when I saw them nearer they still were as if naked, becomingly adorned with wreaths of flowers; chaplets of flowers bedecked their heads, and garlands of lilies and roses of the color of hyacinth obliquely pendent from the shoulders to the loins, adorned their breasts; and round about the two there was as it were a chain in common, woven of leaflets with olives interspersed. But as they came yet nearer they did not appear as infants, nor naked, but as two persons in the first bloom of life, clad in robes and tunics of shining silk, into which were woven flowers most beautiful to the sight. And as they came close to me there breathed upon me from heaven through them a vernal warmth, with fragrant odor as of the earliest blossomings in gardens and fields. They were two married partners from heaven.
And then they spoke to me; and as what I had just seen was in my thought, they asked me, “What did you see?”
And when I told them that they first appeared to me as naked infants; then as infants adorned with wreaths; and at last as adults clothed in garments embroidered with flowers, and that then forthwith spring breathed upon me with its delights; they smiled pleasantly, and said they did not see themselves, on the way, as infants, nor naked, nor with garlands, but continually in similar appearance as now. And that their conjugial love was thus represented at a distance, its state of innocence by their appearing as naked infants, its delights by garlands of flowers, and the same now by the flowers interwoven in their robes and tunics.
And they continued, “As you said that just as we came near a vernal warmth breathed upon you with its pleasant aromas, as of a garden, we will tell you why it was so.” They said, “We have been now for ages married partners and continually in the flower of age in which you see us now. Our first state was as the first state of a virgin and youth when they unite in marriage; and we then believed that state was the very blessedness of our life. But we heard from others in our heaven, and afterwards we ourselves perceived that that was a state of heat not tempered with light, and that it would successively be tempered, as the husband is perfected in wisdom and the wife loves that wisdom in the husband; and that this is effected by uses and according to them, which uses both of them by mutual aid perform in the society; and that delights follow according as heat and light, or wisdom and its love are tempered. A warmth as of spring breathed upon you as we drew near, because conjugial love and vernal heat in our heaven act as one; for with us heat is love, and the light with which heat is united is wisdom; and use is as the atmosphere which contains both of them in its bosom. What are heat and light without a containant? So what are love and wisdom without their use? The conjugial is not in them, because the subject in which they might be is not. In heaven, where the heat is vernal, there is love truly conjugial. That it is there is because it is not vernal elsewhere than where heat is equally united with light, or where there is as much heat as light, and vice versa. And we aver that as heat delights itself with light, and in turn light with heat, so love delights itself with wisdom, and wisdom in turn with love.”
He further said, “With us in heaven there is perpetual light and never the shade of evening; still less is there darkness; because our sun does not set and rise like your sun, but remains continually midway between the zenith and the horizon, which according to your manner of speech is an elevation of 45 degrees. Hence it is that the heat and light proceeding from our sun make perpetual spring; and that a perpetual springtime breathes upon those in whom love is equally united with wisdom. And our Lord, through the eternal union of heat and light, breathes forth nothing else than uses; thence also are the germinations on your earth, and the mating of your birds and animals, in the springtime. For the vernal heat opens their interiors even to their very inmosts, which are called their souls, and affects them and imparts its conjugial, and causes their prolific inclination to come into its delights, by a continual endeavor to produce the fruits of use, which use is the propagation of their kind. But with men there is perpetual influx of vernal heat from the Lord, wherefore they can at any time, even in mid-winter, enjoy the delights of marriage; for men were created receptions of light, that is, of wisdom, from the Lord; and women were created receptions of heat, that is, of the love of the wisdom of the man, from the Lord. Hence now it is that, as we drew near, a vernal warmth breathed on you, with a fragrant odor as of the early blossomings in gardens and fields.”
Having said this the man gave me his right hand and led me to homes where there were married partners in similar bloom of life as themselves. And he said, “These wives, now seen like virgins, were old women in the world; and their husbands, now appearing as young men, were there infirm old men; and they were all brought back by the Lord to this flower of age because they mutually loved each other, and from religion shunned adulteries as heinous sins.”
And they added, “No one knows the blessed delights of conjugial love but he who rejects the horrid delights of adultery; and no one can reject them unless he is wise from the Lord; and no one has wisdom from the Lord unless he performs uses from the love of use.”
At the same time I also saw the furniture of their houses, every article of which was in a heavenly form, and glistened with gold flaming as it were with rubies set therein.
138. ON THE CHASTE AND THE NON-CHASTE.
I am still at the beginning of the treatment of conjugial love in particular, and conjugial love in particular can be but indistinctly and thus obscurely known unless its opposite also, which is the unchaste, in some measure appears; this does appear in a measure, or in the shade, when the chaste is described together with what is not chaste, for chastity is but the removal of the unchaste from the chaste. But the unchaste, which is entirely opposite to the chaste, is treated of in the latter part of this work, where it is described in its full extent, and with its varieties, under the title, The Pleasures of Insanity pertaining to Scortatory Love. But what the chaste is, and the non-chaste, and with whom they are, will be explained in the following order:
(1) That chaste and non-chaste are only predicated of marriages, and of such things as pertain to marriage.
(2) That chaste is predicated only of monogamic marriages, or those of one man with one wife.
(3) That only the Christian conjugial is chaste.
(4) That love truly conjugial is chastity itself.
(5) That all the delights of love truly conjugial, even the ultimate, are chaste.
(6) That with those who become spiritual from the Lord, conjugial love is purified more and more and becomes chaste.
(7) That the chastity of marriage comes through the total renunciation of scortations from religion.
(8) That chastity cannot be predicated of infants; nor of boys and girls; nor of young men and virgins before they feel with themselves the love of the sex.
(9) That chastity cannot be predicated of those born eunuchs; nor of those made eunuchs.
(10) That chastity cannot be predicated of those who do not believe adulteries to be evils of religion; and still less of those who do not believe adulteries to be hurtful to society.
(11) That chastity cannot be predicated of those who abstain from adulteries for various external reasons only.
(12) That chastity cannot be predicated of those who believe marriages to be unchaste.
(13) That chastity cannot be predicated of those who have renounced marriages by vowing perpetual celibacy, unless there is, and remains in them, a love of the life truly conjugial.
(14) That the state of marriage is to be preferred to a state of celibacy.
The explanation of these propositions now follows.
That if Christians marry more wives than one, they commit not only natural but also spiritual adultery, will be shown in the chapter on Polygamy.
(3) Now, spiritual wisdom being in itself such that it grows more and more warm from the love of becoming wise, and from this increases to eternity, which goes on in proportion as it is purified, as if by defecations, castigations, rectifications, acuitions, decantations, and sublimations; and these are effected by removing and drawing off the understanding from the fallacies of the senses, and the will from the allurements of the body, it is plain that conjugial love likewise, whose parent is wisdom, successively becomes more and more pure, thus chaste.
That the first state of love between married partners is a state of heat not yet tempered with light; but that it is successively tempered, as the husband is perfected in wisdom and the wife loves that wisdom in the husband, may be seen in the Relation, n. 137.
That no love with men or angels is entirely pure, nor can it become so; but that the end, purpose, or intention of the will is primarily regarded by the Lord; and that therefore so far as a man is in these, and perseveres in them, he is initiated into purity, and makes progress towards it, may be seen above at n. 71.
That conjugial love is according to the state of the church with man, may be seen above, n. 130. More may be seen on this subject in the exposition of section 11 below.
If any one looketh on the woman of another so that he lust after her, he hath committed adultery with her already in his heart (Matt. v. 28).
The reasons for abstinence from adulteries with the body only cannot all be enumerated; for they vary according to the states of marriage and also according to the states of the body. For example, there are those who abstain from them for fear of the civil law and its penalties; for fear of the loss of reputation, and thence of honor; for fear of diseases therefrom; for fear of quarrels with the wife at home and hence of disquietude of life; for fear of the vengeance of the husband, or of relatives; and for fear of flogging by the servants. Then there are those who abstain on account of poverty; or of avarice; or of imbecility, arising from disease, or from abuse, or from age, or from impotence. Among them are those also, who because they cannot or dare not commit adulteries with the body, therefore condemn them in spirit, and so talk morally against them and in favor of marriages. But if they do not in spirit, and the spirit does not from religion execrate adulteries, they are yet adulterers; for, though not with the body, yet with the spirit they commit them. And therefore after death, when they become spirits, they openly speak in favor of them. From this it is plain that even the impious can shun adulteries as hurtful; but that none but a Christian can shun them as sins. Now, from these things, the truth of the proposition is established, that chastity cannot be predicated of those who abstain from adulteries merely for various external reasons.
But if the proposition be made, that the state of celibacy is preferable to the state of marriage, and if this be submitted to examination so that it may be assented to, and may be established by confirmations, then these conclusions follow therefrom: That marriages are not holy and that they are not chaste; nay, that chastity in the female sex is with none others but those who abstain from marriage and vow perpetual virginity; and besides, that they who vow perpetual celibacy are meant by:
Eunuchs who made themselves eunuchs for the sake of the kingdom of God (Matt. xix. 12).
And many other conclusions, which, coming from an untrue proposition are also not true. By “eunuchs who make themselves eunuchs for the sake of the kingdom of God,” are meant spiritual eunuchs, who are those that in marriages abstain from the evils of scortation. That Italian eunuchs are not meant is plain.
151 (2). To this I add two Relations. First:-
While I was returning home from the school of wisdom, spoken of above (n. 132), on the way I saw an angel in raiment of the color of hyacinth. He came to my side and said: “I see that you have come from the school of wisdom, and that you have been gladdened by what you have heard there. And as I perceive that you are not fully in this world, being at the same time in the natural world, and therefore do not know about our Olympic gymnasia where the ancient Sages meet, and learn from those that come from your world what changes and successions of state wisdom has undergone and is still passing through; if you please I will conduct you to a place where many of the ancient Sages dwell and many of their sons, that is of their disciples.”
And he led me towards the boundary between the north and the east. And looking thitherward from an elevated place, lo! I beheld a city, and on one side of it two hills, the one nearer the city being lower than the other. And he told me, “This city is called Athenaeum; the lower hill, Parnassium; and the higher, Heliconeum. They are so called because in and about that city dwell the ancient sages of Greece, such as Pythagoras, Socrates, Aristippus, Xenophon, with their disciples and novices.”
And I asked about Plato and Aristotle. He said, “They and their followers dwell in another region, because they taught matters of reason which are of the understanding; but the others taught morals which are of the life.” He said that from this city Athenaeum students are frequently sent to the learned from the Christians, that they may report what at this day they think about God, the creation of the universe, the immortality of the soul, the state of man in comparison with that of beasts, and about other things which are matters of interior wisdom. And he told me that a herald had this day announced an assembly,-an indication that their emissaries have met with new-comers from the earth, from whom they have heard strange things. And we saw many going out from the city and from its vicinity, some with laurels on their heads, some bearing palms in their hands, some with books under their arms, and some with pens under the hair of the left temple.
We mingled with them and went up together. And lo! on the hill was an octagonal palace, which was called the Palladium, and we entered. And behold, eight hexagonal recesses there in each of which was a library, and also a table at which those crowned with laurel were sitting. And in the Palladium itself appeared seats cut out of the rock, on which the others seated themselves. Then a door was opened at the left through which two new-comers from the earth were introduced. And, after salutation, one of the laureates asked them, “What news from the earth?”
They said, “It is new that men like beasts have been found in the woods, or beasts like men. But they were known by their face and body to have been born men, and to have been lost or left in the woods in the second or third year of their age.” They said, “That they could not express anything of thought by sound, nor learn to articulate sound into any word. Nor did they know the food suitable to them as beasts do, but what they found in the woods they put into their mouths, both clean and unclean,” and many other like things; “From which,” they said, “some of the learned among us have conjectured, and some inferred, many things respecting the state of men relative to that of beasts.”
On hearing this some of the ancient Sages asked what the conjectures and inferences from these facts were. The two new-comers answered, “They were many, which however might be reduced to these. (i.) That man of his own nature and also by birth is more stupid and thence viler than any beast; and so becomes if not instructed. (ii.) That he can be instructed, for he has learned to articulate sound and thence to speak; and by this means he began to express thoughts, and this gradually more and more, until he could express the laws of society, many of which, however, have been stamped upon beasts by birth. (iii.) That beasts have rationality in like manner with men. (iv.) Therefore if beasts could speak they would reason about every thing as skillfully as men, an indication of which is the fact that they, equally with men think from reason and prudence. (v.) That understanding is but a modification of light from the sun, heat co-operating by means of the ether; so that it is only an activity of interior nature; and that it can be exalted until it appears as wisdom. (vi.) That it is therefore vain to believe that a man lives after death any more than a beast; except perhaps that for some days after death, from the exhalation of the life of the body, he may appear as a vapor under the form of a specter, before he is dissipated into nature, somewhat as a twig raised up from the ashes appears in the likeness of its own form. (vii.) Consequently that religion which teaches that there is a life after death is an invention to keep the simple inwardly in restraint by its laws, as they are outwardly restrained by civil laws.” To this they added that, “The merely ingenious reason in this way, but not the intelligent.”
When asked, “What do the intelligent think?” they answered, “That they had not heard, but they so supposed.”
152 (2). Hearing these things all who were sitting at the tables exclaimed, “Oh, what times are there now on earth! Alas, what changes has wisdom undergone! How transformed into foolish ingenuity! The sun is set, and is beneath the earth diametrically opposite to its meridian! Who might not know from the evidence of those lost and found in the woods that man is such without instruction? Is he not as he is taught? Is he not born in greater ignorance than beasts? Must he not learn to walk? and to talk? If he did not learn to walk would he stand erect upon his feet? And if he did not learn to speak could he give utterance to any thought? Is not every man just as he is taught, insane from falsities, or wise from truths? And when insane from falsities is he not in all phantasy that he is wiser than he who is wise from truths? Are there not men, fatuous and insane, who are no more men than those found in the woods? Are not those who have lost their memory like them? We conclude from all this that without instruction man is not man; and is not a beast; but that he is a form which can receive within him what makes a man; thus that he is not born a man, but becomes a man; and that man is born such a form in order that he may be an organ receiving life from God, to the end that he may be a subject into which God can bring every good, and by union with Himself can render him blessed to eternity. We perceive from what you have said that wisdom is at this day so far extinct, or rendered so foolish, that men know nothing at all about the state of life of men relative to that of beasts. Hence it is that they do not know man’s state of life after death; and those who might know this but are not willing to know it, and therefore deny it, as many of your Christians do, we may liken to those found in the woods. Not that they have become so stupid for want of instruction, but that they have made themselves so stupid by fallacies of the senses, which are the darkness of truths.”
153 (2). But then one standing in the middle of the Palladium, holding a palm in his hand, said: “I beg you to unfold this secret; How man created in the form of God could be changed into a form of the devil. I know that the angels of heaven are forms of God; and that the angels of hell are forms of the devil; and the two forms are opposite, these of insanity, those of wisdom. Say, then, how man created a form of God could pass from day into such night, that he could deny God and eternal life?”
To this the tutors replied in order; first the Pythagoreans, then the Socratists, and afterwards the others. But there was a certain Platonist among them who spoke last, and his view prevailed; which was this: “In the Saturnian period or golden age, men knew and acknowledged that they were forms receptive of life from God; and therefore wisdom was inscribed on their souls and hearts. Hence they saw truth from the light of truth; and by truths perceived good from the delight of its love. But as in subsequent ages the human race fell away from the acknowledgment that every truth of wisdom and thence every good of love with them, continually flowed in from God, they ceased to be habitations of God; and then also discourse with God and consociations with angels ceased. For the interior of their minds-which had been elevated by God upwards to God-were bent out of their course, in a more and more oblique direction outwards to the world, and so by God through the world to God; and at length were inverted into the opposite direction, which is downwards to their own selves. And as God cannot be kept in view by man inwardly inverted, and thus turned away, men separated themselves from God, and became forms of hell, or of the devil. Whence it follows that in the first ages men acknowledged with heart and soul that every good of love, and thence every truth of wisdom in them was from God; and also that these were God’s in them, and thus that they were mere receptacles of life from God; and for that reason they were called images of God, sons of God, and born of God. But that in the succeeding ages this was not acknowledged in heart and soul, but with a kind of persuasive faith; and afterwards as an historical faith; and finally with the mouth only, and to acknowledge such a truth only with the mouth is not to acknowledge, yea, is to deny it in heart. From these facts it may be seen what wisdom is at this day on earth, among Christians, when, though they may be inspired of God by written revelation, they do not know the difference between man and beast, and many therefore believe that if man lives after death a beast must live also, or because a beast does not live after death neither does man live. Has not our spiritual light which enlightens the sight of the mind become thick darkness with them? And their natural light which only enlightens the sight of the body, has it not become splendor to them?
154 (2). After this they all turned to the two new-comers and thanked them for their visit and information; and begged them to report what they had heard to their brethren. The new-comers replied that they would confirm them in this truth that, in so far as they attribute every good of charity, and every truth of faith to the Lord, and not to themselves, they are men; and in so far do they become angels of heaven.
155 (2). The Second Relation:-
One morning most sweet singing heard at some height above me woke me from sleep; and in that first vigil, which is more internal, peaceful, and sweet than the following hours of the day, I was enabled to be kept for some time in the spirit, as if out of the body, and could give exquisite attention to the affection which was being sung. The singing of heaven is nothing else than an affection of the mind emitted out of the mouth as melody; for it is sound, distinct from the discourse of one speaking from an affection of love which gives life to speech. In that state I perceived that it was an affection of the delights of conjugial love, which was made tuneful by wives in heaven. I discerned that it was so from the sound of the singing, wherein those delights were varied in marvellous ways.
After this I arose and looked abroad into the spiritual world. And lo! in the east beneath the sun there appeared as it were a golden rain. It was the morning dew falling in such abundance which, touched by the rays of the sun, presented before my sight the appearance of golden rain. Waked still more fully by this, I walked forth in the spirit and asked an angel, who just then by chance met me, whether he saw the golden rain descending from the sun. He answered that he saw it as often as he was in meditation on conjugial love. And then turning his eyes in that direction he said:
“That rain is falling over a hall in which there are three husbands with their wives, who dwell in the midst of an eastern paradise. Such rain appears to be falling upon that hall from the sun, because wisdom concerning conjugial love and its delights dwells with them, with the husbands wisdom respecting conjugial love, and with the wives, respecting its delights. But I perceive that you are meditating on the delights of conjugial love. I will therefore conduct you to that hall and introduce you.”
And he led me through paradisal scenes to houses built of the wood of the olive tree, with two columns of cedar before the entrance; and introduced me to the husbands, and begged that I might be permitted, in their presence, to converse with their wives. And they bowed assent and called them.
The wives looked searchingly into my eyes. And I asked, “Why is this?” They said, “We can see exactly what your inclination is, and the affection from it, and what is your thought from this about the love of the sex; and we see that you are thinking intensely about it, and yet chastely.” And they asked:
“What would you that we tell you about it?”
I answered, “Tell me, I pray you, something about the delights of conjugial love.”
The husbands nodded assent, saying, “If agreeable to you tell something about them. Their ears are chaste.”
And they inquired, “Who taught you to ask us about the delights of that love? Why not ask our husbands?”
I responded, “This angel who is with me whispered in my ear that wives are receptacles and sensories of them, because they are born loves, and all delights are of love.”
To this, with smiling lips, they answered, “Be prudent, and do not tell such a thing, unless in an ambiguous sense; for it is a wisdom profoundly reserved in the hearts of our sex; and not disclosed to any husband unless he is in love truly conjugial. The reasons are many which are deeply concealed by us.”
And then the husbands said, “The wives know all the states of our mind, and nothing at all is hidden from them. They see, perceive, and feel whatever goes forth from our will; while we, on the other hand, know nothing with the wives. Wives have this gift because they are most tender loves and ardent zeals as it were, for the preservation of conjugial friendship and confidence, and so for the happiness of life of both, which they look out for, for their husbands and for themselves, from the wisdom inherent in their love; which is so full of prudence that they will not, and hence cannot say that they love, but that they are loved.”
I asked, “Why will they not and hence cannot?”
They replied, that if the least such thing escaped from their mouth cold would come over their husbands, and separate them from bed and chamber and from sight. But this is with those who do not regard marriages as holy, and therefore do not love their wives from spiritual love.
It is otherwise with those that do so love. In their minds that love is spiritual, and from this in the body is natural. “We, in this hall, are in this love from that; and therefore we intrust the secrets of the delights of conjugial love to our husbands.”
I courteously asked that they would disclose some of these secrets to me also. And instantly they looked towards a window to the south, and lo! a white dove, whose wings glistened as with silver, and whose head was decked with a crest as of gold. It was standing on a bough from which an olive put forth.
When this was in the effort to expand its wings the wives said, “We will disclose something. While this dove appears it is a sign to us that we may.” And they said, “Every man has five senses, sight, hearing, smell, taste, and touch. But we have also a sixth sense, which is the sense of all the delights of the conjugial love of the husband. We have this sense in the palms of our hands, while we touch the breasts, arms, hands, or cheeks, especially the breasts of our husbands, and also while we are touched by them. All the gladnesses and pleasantnesses of the thoughts of their inner mind (mens), and all the joys and delights of their outer mind (animus), and the cheer and mirth of their bosoms, pass from them into us and take form and become perceptible, sensible, tactile; and we as exquisitely and distinctly discern them as the ear discerns the modulations of song, or as the tongue distinguishes the flavors of dainties. In a word, the spiritual delights of our husbands put on with us, as it were a natural embodiment. For that reason we are called by our husbands the sensory organs of chaste conjugial love and thence of its delights. But this sense of our sex exists, subsists, persists, and is exalted in the degree that our husbands love us from wisdom and judgment, and as we in turn love them from the same in them. This sense of our sex is called in the heavens the sport of wisdom with its love and of love with its wisdom.”
With this I was excited with the desire to inquire more, as to the variety of the delights; and they said, “It is infinite. But we do not wish to say more and therefore cannot; for the dove at our window, with the olive branch under its feet, has flown away.”
And I waited for its return but in vain.
Meanwhile I asked the husbands, “Have you a similar sense of conjugial love?”
They answered, “We have it in general but not in particular. We have a general blessedness, a general delight, and general pleasantness from the particular sensations of our wives; and this general sense which we have from them is as the serenity of peace.”
As this was said, behold beyond the window a swan appeared, standing on a branch of a fig-tree; and he spread his wings and flew away. Seeing this the husbands said, “This is a sign to us for silence about conjugial love. Return at another time and perhaps more may be disclosed.”
And they withdrew and we went away.
156 (2). ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE; WHICH IS MEANT BY THE LORD’S WORDS, THEY SHALL BE NO MORE TWAIN BUT ONE FLESH.
That by creation there was given to man and to woman an inclination and also the faculty of conjunction as into one, and that they are in both man and woman still, is evident from the Book of Creation, and at the same time from the Lord’s words. In the Book of Creation, which is called Genesis, we read that:-
Jehovah God built the rib which He had taken from man into a woman; and brought her to the man; and the man said, This now is bone of my bones, and flesh of my flesh; her name shall be called woman (Ishah) because she was taken out of man (Ish). Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh (Gen. ii. 22-24).
Likewise the Lord said in Matthew:
Have ye not read that He who made them from the beginning made them male and female, and said, For this cause shall a man leave father and mother and shall cleave unto his wife; and they twain shall be one flesh? Wherefore they are no more twain but one flesh (xix. 4-5).
From these passages it is plain that woman was created out of man, and that there is in both an inclination and a faculty of reuniting themselves into one. That the reunion is into one man (homo) is also plain from the Book of Creation, where both together are called man (homo); for we read that, “In the day that God created man (homo), male and female created He them, and called their name Man (Homo).” It is said here, “He called their name Adam,” but Adam in the Hebrew language and Man (Homo) are one word. They are also together called man in chapter i. 27, and iii. 22-24 of the same book. And one man is also meant by one flesh, as is plain from passages in the Word where it speaks of all flesh, meaning every man; thus in Gen. vi. 12, 13, 17, 19; Isa. xl. 5, 6; xlix. 26; lxvi. 16, 23, 24; Jer. xxv. 31; xxxii. 27; xlv. 5; Ezek. xx. 48; xxi. 4, 5; and elsewhere.
But what is meant by the rib of the man which was built into a woman; what by the flesh which was closed up in the place thereof; and so what is meant by “bone of my bones and flesh of my flesh,” and by “father and mother” whom after marriage man is to leave; and by “cleave unto his wife,” all this is shown in the Arcana Coelestia where the two books, Genesis and Exodus are explained as to the spiritual sense. It is there shown that a rib is not meant by “rib,” nor flesh by “flesh,” nor bone by “bone,” nor cleave by “cleave,” but that the spiritual things which correspond to these are meant and hence are signified by them. That spiritual things are meant, which of two make one man, is plain from the fact that conjugial love conjoins them, and that love is spiritual. It has been stated several times above that the love of man’s wisdom is transcribed into the wife; and in the sections that follow this it will be more fully confirmed; but at present we may not turn aside and so far digress from the subject here proposed, which is the conjunction of two married partners into one flesh by the union of souls and minds. This union shall be elucidated in the following order:-
(1) That there is inherent in each sex, by creation, the faculty and the inclination whereby they are able and desire to be conjoined as into one.
(2) That conjugial love conjoins two souls and hence two minds in one.
(3) That the will of the wife conjoins itself with the understanding of the man; and hence the understanding of the man with the will of the wife.
(4) That the inclination to unite the man to herself is constant and perpetual with the wife; but with the man it is inconstant and alternating.
(5) That conjunction is inspired into the man by the wife according to her love; and is received by the man according to his wisdom.
(6) That this conjunction is effected successively from the first days of marriage; and with those who are in love truly conjugial it is effected more and more inwardly to eternity.
(7) That the conjunction of the wife with the rational wisdom of the husband is effected from within; but with his moral wisdom from without.
(8) That for the sake of this conjunction as an end the wife is gifted with a perception of the husband’s affections; and also with consummate prudence in moderating them.
(9) That wives hide this perception with themselves, and conceal it from their husbands, for reasons which are necessities; in order that conjugial love, friendship, and confidence, and thus the blessedness of living together, and happiness of life, may be confirmed.
(10) That this perception is the wisdom of the wife; that it cannot be with the man; and that the rational wisdom of the man cannot be with the wife.
(11) That the wife, from love, is constantly thinking about the inclination of the man to herself with the purpose of conjoining him to herself; with the man it is otherwise.
(12) That the wife conjoins herself to the man by applying herself to the desires of his will.
(13) That the wife is conjoined to the husband through the sphere of her life going forth from her love.
(14) That the wife is conjoined to the husband by the appropriation of the powers of his manhood; but that this takes place according to their mutual spiritual love.
(15) That the wife thus receives into herself the image of her husband, and from this perceives, sees, and feels his affections.
(16) That there are duties proper to the man and duties proper to the wife; and that the wife cannot enter into the duties proper to the man, nor the man into the duties proper to the wife, and rightly perform them.
(17) That these duties also, according to mutual aid, conjoin the two into one; and at the same time make one house.
(18) That married partners, according to the above mentioned conjunctions, become one man more and more.
(19) That they who are in love truly conjugial feel themselves a united man, and as one flesh.
(20) That love truly conjugial regarded in itself is a union of souls, a conjunction of minds, and an effort to conjunction in bosoms and hence in the body.
(21) That the states of this love are innocence, peace, tranquillity, inmost friendship, full confidence, and mutual desire of mind and heart to do each other every good; and from all these come blessedness, happiness, joy, pleasure, and from their eternal fruition, heavenly felicity.
(22) That these things can by no means be except in the marriage of one man with one wife.
The explanation of these now follows.
This experience is here adduced that it may be known that wives are loves, and men are receptions. That men are receptions according to the wisdom with them, especially according to this, from religion, that the wife only is to be loved, is plain from the consideration that when the wife only is loved the love is concentrated; and as it is also ennobled thereby it abides in its strength, is constant, and enduring; and that otherwise it would be as when wheat out of a granary is cast to the dogs, whereby there is want at home.
And that the conjunction of a wife with the moral wisdom of men is from without, is because the virtues of this wisdom for the most part are akin to similar virtues with women, and partake of the intellectual will of the man, wherewith the will of the wife unites itself and forms a marriage. And because the wife knows these virtues with a man better than the man knows them with himself, it is said that the conjunction of the wife with them is from without.
* n. 293, 294.
The garment of a man shall not be upon a woman, neither shall the garment of a woman be upon a man, for it is an abomination (Deut. xxii. 5).
The reason was that in the spiritual world all are clothed according to their affections, and the two affections, of the woman and of the man, cannot be united except between two, and never in one.
The reason of this phenomenon, rare on earth, that the unition of their souls and minds is felt in their flesh, they said, is this, that, “The soul constitutes the inmosts, not only of the head but also the inmosts of the body; likewise the mind, which is intermediate between the soul and the body, though it appears in the head, yet actually is in the whole body also. And hence it is,” they said, “that the actions which the soul and mind intend flow out from the body in an instant. Hence also it is that they themselves, after rejection of the body in the former world, are yet perfect men. Now, as the soul and mind adjoin themselves closely to the flesh of the body, in order that they may operate and produce their effects, it follows that the unition of soul and mind with a married partner is felt in the body also as one flesh.”
When these things were said by the angels, I heard from spirits who were standing by that these are matters of angelic wisdom, which are transcendent. But these spirits were natural-rational and not spiritual-rational.
After some weeks I heard a voice from heaven, saying, “Lo! there is an assemblage again in Parnassium, come, we will show you the way.” I went, and as I came near I saw one upon Heliconeum with a trumpet, with which he announced and proclaimed the assembly.
And I saw them going up from the city of Athenaeum and its neighborhood, as before, and in the midst of them three that were newly arrived from the world. The three were from among Christians, one a priest, another a politician, and the third a philosopher. They entertained them with various conversation on the way, especially about ancient sages whom they named. They asked whether they should see them, and were told that they would, and would be presented to them if they wished, as they were affable. They asked about Demosthenes, Diogenes, and Epicurus. They were told, “Demosthenes is not here, but with Plato; Diogenes dwells with his pupils at the foot of Heliconeum, for the reason that he esteems worldly things as naught, and employs his mind only with heavenly things; Epicurus lives on the border at the west, and does not come among us, because we distinguish between good and evil affections, and say that good affections are one with wisdom and evil affections are contrary to wisdom.”
When they had ascended the hill Parnassium some attendants brought water from a fountain, in crystal goblets, and said, “This is water from the fountain of which the ancients fabled that it was broken open by the hoof of the horse Pegasus, and which afterwards was consecrated to the nine virgins, but the winged horse Pegasus meant the understanding of truth, whence comes wisdom; the hoofs of his feet meant the experiences through which comes natural intelligence; and the nine virgins meant cognitions and knowledges of every kind. At this day these are called fables, but they were correspondences, from which the primitive peoples spoke.”
The companions of the three new-corners said to them, “Do not be surprised. The attendants have been instructed to speak thus. We understand that to drink water from a fountain means to be instructed concerning truths, and by truths concerning goods, and thus to become wise.”
After this they entered the Palladium, and with them the three new-comers from the world, the priest, the politician, and the philosopher. Then the laureates who sat at the table asked them, “What news from the earth?” They answered, “This is new, that a certain man asserts that he speaks with angels, and has his sight opened into the spiritual world, just as it is open into the natural world; and he brings many new things from there, among which are these: That man lives as a man after death, just as he lived before in the world; that he sees, hears, and speaks as before in the world; that he is clothed and adorned as before in the world; that he hungers and thirsts, eats and drinks, as before in the world; that he enjoys conjugial delight as before in the world; that he sleeps and wakes, as before in the world; that there are lands and lakes there, mountains and hills, plains and valleys, fountains and rivers, paradises and groves; and that there are palaces and houses there, and cities and villages, just as in the natural world; and also that there are writings and books; and that there are employments and business; so also precious stones, and gold and silver; in a word that each and every thing is there that exists on earth, but that in the heavens they are infinitely more perfect, with the only difference that all things in the spiritual world are of spiritual origin and are therefore spiritual, because they are from the sun there which is pure love; and all things in the natural world are of natural origin and hence are natural and material, because from the sun there which is pure fire. In a word, that man after death is perfectly a man, yea, more perfectly a man than he was before in the world; for before, in the world, he was in a material body, but in this he is in a spiritual body.”
Being told this the ancient sages asked, “What do they think about these things on earth?”
The three replied, “We know that they are true, because we are here, and have gone about and examined them all. We will therefore tell what they have said and how they reasoned about them on earth.”
The priest then said, “Those who are of our order when first they heard of these things called them visions, then fictions; afterwards they declared that the man saw ghosts; and finally they hesitated, and said, �Believe them if you will; hitherto we have taught that man is not to be in a body after death until the day of the last judgment.'”
But the sages asked, “Are there not some intelligent men among them who are able to show and convince them of the truth that man lives as a man after death?”
The priest replied, “There are men who can show this, but they do not convince. Those who show it say, �It is against sound reason to believe that man does not live as a man until after the last judgment day, and that meanwhile he is a soul without a body. What is a soul? And where is it meanwhile? Is it a breath? Or a something vaporous floating in the air? Or an entity hidden away in the center of the earth? Where is its Pu (somewhere)? Are the souls of Adam and Eve, and of all after them, for now six thousand years, or sixty centuries, still flitting about in the universe? Or are they kept confined in the center of the earth, and awaiting the last judgment? What could be more distressing and miserable than such a state of waiting? May not their lot be likened to the lot of those that are bound with chains and fetters in prisons? If such is to be the lot of man after death would it not be better to be born an ass than a man? And is it not also contrary to reason, to believe that a soul can be clothed again with its body? is not the body eaten up by worms, rats, and fishes? and can the bony skeleton, burnt with the sun or fallen into dust, be introduced into that new body? How are these cadaverous and putrid elements to be brought together and united to the soul?’ But they answer such considerations when they hear them with nothing whatever of reason, but cleave to their faith, saying, �We hold reason under obedience to faith.’ As to the gathering of all out of the sepulchres at the judgment day, they say, �This is a work of Omnipotence.’ And when they name omnipotence and faith, reason is banished; and I can say, that sound reason is then as nothing, and to some is a specter, yea, they can say to sound reason, �You are insane.'”
Hearing these things the Grecian sages said, “Are not these so contradictory paradoxes dissipated by themselves? And yet in the world at this day they cannot be dissipated by sound reason! What could be believed that is more paradoxical than this that they tell about the last judgment? That then the universe will perish, and the stars fall from heaven upon the earth, which is less than the stars? and that the bodies of men, then corpses or mummies, consumed by men, or fragments, will be united again with their souls? When we were in the world we believed in the immortality of the souls of men from inductions which reason furnished us; and we also assigned places of abode for the blessed, which we called Elysian Fields; and we believed them to be human forms or appearances, yet subtle because spiritual.’
After saying this they turned to the other new-comer, who in the world had been a politician. He confessed that he had not believed in a life after death; and that he had thought, respecting the new things which he had heard about it, that they were imaginations and inventions. “Meditating upon these things” said he, “I said, �How can souls be bodies? Does not the whole of a man lie dead in the sepulchre? Is not the eye there? How can he see? Is not the ear there? How can he hear? Whence has he a mouth with which to speak? If anything of man lives after death would it be other than as a specter? How can a specter eat and drink? And how can it enjoy conjugial delight? Whence has it raiment, house, food? and so on. And specters, which are aerial phantoms, appear to be and yet are not.’ These and similar thoughts I had in the world, respecting the life of man after death. But now, when I have seen all things, and touched everything with my hands, I am convinced by my very senses that I am a man just as in the world, so that I know no otherwise than that I am living just as I have lived, with the difference that now I have sounder reason. I have sometimes been ashamed of my former thoughts.”
The philosopher told a similar story about himself, with this difference, however, that he had set down the new things he heard about the life after death among the opinions and hypotheses that he had gathered from the ancients, and from men of the present time.
The sophi were astonished at hearing these things; and those that were of the Socratic school said that they perceived by this news from the earth that the interiors of the minds of men had been gradually closed and that now in the world belief in what is false shines as the truth, and fatuous ingenuity as wisdom; and that since their times the light of wisdom has let itself down from the interiors of the brain into the mouth under the nose, where that light appears to the eyes as splendor of the lips, and the speech of the mouth therefrom as wisdom.
One of the tyros there, on hearing these things said, “And how stupid are the minds of men on earth at this day. Would that disciples of Heraclitus who bemoan and of Democritus who laugh at everything were here. We should hear great laughter and much wailing.”
When this meeting was ended they gave to the three newcomers from the earth the insignia of their domain, which were little thin plates of copper whereon certain hieroglyphics were engraved, with which they went away.
There appeared to me in the eastern quarter a grove of palms and laurels arranged in spiral convolutions. I approached and entered, and walked in the winding ways through some of the spiral turns; and at the end of the ways saw a garden, which formed the center of the grove. There was a small bridge that separated them, and a gate on the side towards the grove, a gate also on the side next the garden.
I drew near, and the keeper opened the gates.
I asked him, “What is the name of this garden?” He said, “Adramandoni,” that is, The Delight of Conjugial Love. I went in, and lo! olive trees, and from olive tree to olive tree trailing and pendent vines, and under and among them shrubs in blossom. In the midst of the garden was a grassy circle on which husbands and wives were sitting, and young men and maidens in pairs; and on elevated ground in the midst of the circle there was a small fountain leaping high by the force of its stream. As I came near the circle I saw two angels in purple and scarlet, conversing with those who were sitting on the grass. They were speaking on the origin of conjugial love and on its delights. And because the conversation was about this love there was eager attention and full reception, and thence an exaltation in the speech of the angels as from the fire of love.
From their conversation I gathered briefly this: They spoke first of the difficulty of tracing and the difficulty of perceiving the origin of conjugial love, because its origin is Divine-celestial; for it is Divine love, Divine wisdom and Divine use, which three proceed from the Lord as one, and flow thence as one into the souls of men, and through the souls into the minds, and there into the interior affections and thoughts, through these into the desires near to the body, and from these through the bosom into the genital region, where all things derived from the first origin are together, and together with the successives constitute conjugial love.
After this the angels said, “Let the intercourse of speech be by question and answer; for the perception of a subject acquired from hearing alone, though it flows in, does not remain unless the hearer of himself also thinks from himself and questions about it.”
Then some of that conjugial assembly said to the angels, “We have heard that the origin of conjugial love is Divine-celestial, because it is from the influx from the Lord into the souls of men; and that because from the Lord, it is love, wisdom, and use, which are the three essentials that together make the one Divine essence; and that nothing but what is of the Divine essence can proceed from Him and flow into the inmost of man, which is called his soul; and that in their descent into the body these three are changed into what is analogous and correspondent.
Now therefore we ask, “First, What is meant by the third essential proceeding Divine, which is called use?”
The angels replied, “Love and wisdom without use are but ideas of abstract thought, which also after some tarrying pass away as the winds. But in use the two are brought together and there make a one which is called real. Love cannot rest unless it is doing, for love is the active itself of life; nor can wisdom exist and subsist except from love and with it, while it is doing; and doing is use. We therefore define �use to be doing good from love by wisdom. Use is the good itself. Since these three, love, wisdom, and use, flow in into the souls of men, it is evident why it is said that all good is from God; for everything done from love by wisdom is called good; and a use also is a thing done. What is love without wisdom but something illusory? And what is love with wisdom without use but a breath of the mind? But love and wisdom with use not only make the man, but also are the man. Yea, which will perhaps surprise you, they propagate man; for in the seed of man is his soul, in perfect human form, covered over with substances from the purest things of nature, out of which a body is formed in the womb of the mother. This use is the supreme and the ultimate use of Divine love by Divine wisdom.”
Finally, the angels said, “Let this be the conclusion: That all fructification, all propagation, and all prolification come originally of the influx of love, wisdom; and use from the Lord; of immediate influx from the Lord into the souls of men; of mediate influx into the souls of animals; and of influx yet more mediate into the inmosts of vegetables. And all these are effected in the ultimates from the firsts. It is plain that fructifications, propagations, and prolifications are continuations of creation; for creation cannot be from any other source than from Divine Love, by Divine wisdom, in Divine use. All things in the universe therefore are procreated and formed from use, in use, and for use.”
Afterwards those that were sitting on the grassy banks asked the angels, “Whence are the delights of conjugial love, which are innumerable and ineffable?” The angels answered, “They are from the uses of love and wisdom. And this may be seen from the fact that in so far as one loves to be wise for the sake of genuine use he is in the vein and potency of conjugial love, and in so far as he is in these two he is in delights. Use effects this, because love by wisdom delight each in the other, and they play as it were like little children, and as they grow up, they enter into genial conjunction. This is as if by betrothals, nuptials, marriages, and propagations; and these continue with variety to eternity. These things take place between love and wisdom inwardly in use; but these delights in their beginnings are imperceptible, but become perceptible more and more as they descend thence by degrees and enter the body. They enter through degrees, from the soul into the interiors of man’s mind, from these into its exteriors, thence into the inmost bosom, and from this into the genital region. Yet these heavenly nuptial sports in the soul are not in the least perceived by man; but they insinuate themselves thence into the interiors of the mind, under the form of peace and innocence; and into the exteriors of the mind in the form. of blessedness, pleasantness, and joy; but into the inmost bosom under the form of the delights of inmost friendship; and into the genital region, by influx continuous even from the soul, with the very sense of conjugial love, as the delight of delights. These nuptial sports of love and wisdom in use in the soul, in proceeding towards the inmost bosom become enduring, and in that bosom present themselves sensibly under an infinite variety of delights; and by virtue of the wonderful communication of the inmost bosom with the genital region, these delights become there delights of conjugial love, which are exalted above all delights that are in heaven and in the world, for the reason that the use of conjugial love is the most excellent of all uses, because therefrom comes the procreation of the human race, and from the human race the angelic heaven.”
To this the angels added, “That they who are not in the love of becoming wise from the Lord for the sake of use, know nothing of the variety of delights innumerable, which come of love truly conjugial. For with those that do not love to become wise from genuine truths, but love to be in insanity from falsities, and through this insanity do evil uses from some love, with such the way to the soul is closed; whence it results that the heavenly nuptial sports of love and wisdom in the soul, intercepted more and more, cease, and together with them conjugial love, with its vein, its potency, and its delights.”
To this the hearers responded, “That they perceived that conjugial love is according to the love of becoming wise for the sake of use, from the Lord.” The angels replied, “So it is.” And then upon the heads of some of them appeared garlands of flowers. They asked, “Why is this?” The angels said, “Because they have more profoundly understood.” All then left the garden, and these in their midst.
184. ON THE CHANGE OF STATE OF THE LIFE BY MARRIAGE, WITH MEN AND WITH WOMEN.
What is meant by the states of life and their changes is very well known to the learned and wise, but is not known to the unlearned and simple. Something concerning them should therefore be premised. The state of life of a man is his quality; and as in every man there are two faculties which constitute the life, called the understanding and the will, the state of a man’s life is his quality as to understanding and will. It is clear from this that by changes of state of the life are meant changes of quality as to the things which are of the understanding, and as to the things which are of the will. It is intended in this chapter to show that in respect to these two every man is continually changing, but with a difference in the varieties of the changes before marriage and after marriage. This shall be done in the following order:-
(1) That the state of man’s life is continually changing, from infancy even to the end of life, and afterwards to eternity.
(2) That in like manner the internal form changes, which is that of the spirit.
(3) That these changes are of one kind with men, and of another kind with women; because men are by creation forms of knowledge, intelligence, and wisdom, and women are forms of the love of these with men.
(4) That with men there is elevation of the mind into superior light; and with women there is elevation of the mind into superior heat; and that the woman feels the delights of her heat in the man’s light.
(5) That the states of life with men and with women are of one kind before marriage, and of another kind after marriage.
(6) That with married partners the states of life after marriage are changed and succeed one after another according to the conjunctions of their minds by conjugial love.
(7) That marriages also induce other forms upon the souls and minds of the married partners.
(8) That the woman is actually formed into the wife of the man, according to the description in the Book of Creation.
(9) That this formation is effected by the wife in secret ways; and that this is meant by the woman being created while the man slept.
(10) That this formation by the wife is effected by the conjunction of her will with the internal will of the man.
(11) To the end that the will of both may become one, and thus that the two be made one man.
(12) That this formation by the wife is effected through the appropriation of the husband’s affections.
(13) That this formation by the wife is effected through the reception of the propagations of the soul of the husband, with the delight arising from the fact that she wills to be the love of her husband’s wisdom.
(14) That the virgin is thus formed into a wife, and the young man into a husband.
(15) That in the marriage of one man with one wife between whom there is love truly conjugial, the wife becomes more and more a wife, and the husband more and more a husband.
(16) That thus also their forms are successively perfected and ennobled from the interior.
(17) That the offspring born of two who are in love truly conjugial derive from their parents the conjugial of good and truth, from which they have an inclination and faculty, if a son, for perceiving the things that are of wisdom, if a daughter, for loving what wisdom teaches.
(18) That this comes to pass because the soul of the offspring is from the father, and its clothing from the mother. Now follows the exposition of these propositions.
This is bone of my bones, and flesh of my flesh; and she shall be called Ishah (Woman), because she was taken out of Ish (Man) (Gen. ii. 22, 23).
By a rib of the breast, in the Word, nothing else is signified in the spiritual sense than natural truth. This is signified by the ribs which the bear carried between his teeth, in Daniel vii. 5. For by bears are signified those who, reading the Word in its natural sense, see truths therein without understanding; by the breast of a man is signified that essential and peculiar thing wherein it is distinguished from the breast of a woman. That this is wisdom may be seen above at n. 187; for truth supports wisdom as a rib supports the breast. These things are signified because it is the breast wherein all things pertaining to man are as in their center. From these significations it appears that the woman was created out of the man by transcription of his own wisdom, that is wisdom from natural truth; and that the love of this by the man was transferred to the woman that it might become conjugial love; also, that this was done to the end that in the man there may be, not love of himself, but love of his wife, who, from the disposition innate within her, cannot but convert love of himself with the man into his love to her. And I have heard that this is effected by the love itself of the wife, unconsciously to the man, and unconsciously to the wife. It results from this that no man can ever love his married partner with love truly conjugial, who from love of himself is in the pride of his own intelligence. When this secret of the creation of the woman out of the man is understood, it may be seen that in like manner in marriage the woman is as it were created or formed from the man; and that this is effected by the wife, or rather by the Lord through the wife, who infuses into women inclinations for bringing it to pass. For the wife receives into herself the image of the man, by her appropriating to herself his affections (see above, n. 183); and by her conjoining the internal will of the man with her own, of which hereafter; and also by her appropriating to herself the offshoots of his soul, of which likewise hereafter. From this it is plain, that the woman is formed into a wife-according to the description in the Book of Creation, interiorly understood-by such things as she takes out of her husband, even out of his bosom, and inscribes upon herself.
Jehovah God caused a deep sleep to fall upon Adam, that he should fall asleep; and then He took one of his ribs and built it into a woman (Gen. ii. 21, 22).
That by the man’s deep sleep and by his falling asleep is signified his entire ignorance that the wife is formed and as it were created from him, appears from what was shown in the preceding chapter, and also in this, respecting the innate prudence and circumspection of wives, lest they divulge anything whatever about their love or about their assumption of the affections of the man’s life, and so of the transcription of his wisdom into themselves. That this is effected by the wife in secret ways, the husband being unaware and as it were asleep, is clear from the explanations above, at n. 166-168, and after, where it is also explained that the prudence to accomplish this is inherent in women from creation, and thence from birth, for reasons which are necessities, that conjugial love, friendship, and confidence, and so the blessedness of living together and happiness of life may be secured. Therefore, in order that this shall be rightly done it is enjoined upon the man that he shall leave father and mother and cleave unto his wife (Gen. ii. 24; Matt. xix. 4, 5). By “father and mother” whom the man is to leave are meant in the spiritual sense his proprium of the will, and of the understanding. It is the proprium of man’s will to love himself; and the proprium of his understanding is to love his own wisdom. By “cleave” is signified to devote himself to the love of his wife. That these two propria are evils deadly to man if they remain with him; and that the love of these two is changed into conjugial love in so far as the man cleaves to his wife, that is, receives her love, may be seen just above n. 193, and elsewhere. That to “sleep” signifies to be in ignorance or unwariness; that by “father and mother” are signified the two propria of man, the one of the will, the other of the understanding; and that to “cleave” signifies to devote one’s self to the love of some one, may be satisfactorily confirmed by passages from other parts of the Word; but this is not the place.
After some time I was looking towards the city of Athenaeum, of which something was said in a former Relation, and heard thence an unusual clamor. There was something of laughter in it, within this something of indignation, and in this somewhat of sadness; and yet the cry was not therefore discordant, but harmonious, because one quality was not accompanying but within another. In the spiritual world the variety and commingling of affections in sound are distinctly perceived.
I asked from a distance, “What is the matter?” And they said:
“A messenger has come from the place where new-comers from the Christian world first appear, saying that he had heard, from three in that place, that in the world whence they came they believed with others there that the blessed and happy after death would have entire rest from labors; and, as administrations, offices, and employments are labors, that they would have rest from these.
And as the three have now been conducted hither by our messenger, and are standing and waiting before the gate, a cry has been raised, and on consultation it has been resolved that they shall not be introduced into the palladium on Parnassus, as the former were, but into the great auditorium there, that they may disclose their news from the Christian world; and certain ones were delegated suitably to introduce them.”
As I was in the spirit, and with spirits distances are according to the states of their affections, and as I then had an affection for seeing and hearing them, I seemed to myself present there, and saw them introduced, and heard them speak. The elders, or wiser ones, were seated at the sides in the auditorium, the rest in the middle; and in front of them was a raised platform. To this the three strangers, with the messenger, were conducted by the younger men, in formal procession, through the middle of the auditorium. And when silence had been obtained, they were saluted by a certain elder there and asked:
“What news from the earth?”
They answered, “There are many things new. But tell us pray, on what subject?”
The elder replied, “What news from the earth respecting our world, and respecting heaven?”
They answered, “When we first came into this world we heard that here and in heaven there are administrations, ministries, employment, business, studies in all kinds of learning, and wonderful works; and yet we have believed that after removal or transition from the natural to this spiritual world we should come into eternal rest from labors; and what are employments but labors?”
To this the elder replied, “By eternal rest from labors did you understand eternal idleness, in which you would continually sit and lie down, inhaling delights into your bosoms, and drinking in joys with the mouth?” The three strangers blandly smiling, said that they had supposed something of the kind, and then it was answered them:
“What have joys and delights and the happiness therefrom in common with idleness? By idleness the mind collapses, and is not expanded, and a man is rendered dead, not quickened. Suppose one sitting in complete idleness, hands down, eyes cast down or withdrawn, and suppose that at the same time he is surrounded by an atmosphere of gladness would he not be overcome, head and body, with drowsiness? Would not the lively expansion of his countenance cease? And at length with fibers relaxed would he not nod and nod until he fell to the earth? What keeps the whole bodily system in expansion and tension but intentness of mind? And whence comes intentness of mind but from administrations and work, while done with delight? Let me therefore tell you news from heaven. That there are administrations and ministries there, and courts of justice, higher and lower, and also mechanical arts and employments.”
When the three new-comers heard that there are higher and lower courts of justice in heaven, they said, “For what reason are they? Are not all in heaven inspired and led of God? And do they not therefore know what is just and right? What need of judges then?”
The elder man replied, “In this world we are instructed and learn what is good and true, and what is just and equitable, in like manner as in the natural world; and we learn it not immediately from God, but mediately through others; and every angel, just as every man, thinks truth and does good as if of himself, and this, according to the state of the angel, is mixed and not pure. There are also among the angels the simple and the wise; and the wise must judge, when the simple from simplicity and ignorance are in doubt about what is just or swerve from it. But as you have newly come into this world, if it is your pleasure, follow me into our city and we will show you everything.”
And they left the auditorium, and some of the elders also accompanied them. They went first into a great library, which was divided into smaller libraries, according to the sciences. The three new-comers were amazed at seeing so many books, and said:
“There are books also in this world! Whence are the parchments and the paper? Whence the pens and ink?”
To which the elder replied, “We perceive that in the former world you believed that because this world is spiritual it is empty. And that you believed this because you have entertained an idea of the spiritual as abstract from the material, and what is abstract from the material appeared to you as nothing and thus as empty, when in truth here is the fulness of all things. All things here are substantial, not material; and material things derive their origin from the substantial. We that are here are spiritual men because substantial and not material. Hence it is that all things that are in the natural world are here in their perfection, even books and writings and many things more.”
When the three new-comers heard the things called substantial they believed that they were so, both because they saw the written books, and because they heard the statement that material things originate from things substantial. That they might be still further assured, they were taken to the dwellings of the scribes who were making copies of the original writings of the wise men of the city. And they inspected the writings and admired their neatness and elegance. After this they were conducted to museums, gymnasiums, and colleges; and to where their literary sports were held. Some of these were called sports of the Heliconians; some, sports of the Parnassians; some, of the Atheneids; and some, sports of the Virgins of the Fountain. They were told that these were so called because virgins signify the affections of knowledges, and according to the affection of knowledge every one has intelligence. The so-called sports were spiritual exercises and trials of skill. Afterwards they were conducted about the city, to the rulers, the administrators, and their subordinate officers; and by them to the wonderful productions wrought by artisans in a spiritual manner.
After seeing all these things, the elder spoke with them again of the eternal rest from labor into which the blessed and happy come after death, and said:
“Eternal rest is not inactivity; for from inactivity come languor, torpidity, stupor, and drowsiness of the mind and thence of the whole body, and these are death not life, still less the eternal life in which the angels of heaven are. Eternal rest, then, is rest which dispels these and makes man to live; and this is no other rest than such as elevates the mind. It is therefore some study and work by which the mind is aroused, vivified, and delighted; and this is effected according to the use from which, in which, and for which it is working. Hence it is that the whole heaven is seen by the Lord as containing uses, and every angel is an angel according to his use. The enjoyment of use carries him along as a favoring current does a ship, and causes him to be in eternal peace, and in the rest of peace. This is meant by eternal rest from labors. That an angel is alive according to the eagerness of his mind from use, is very plain from the fact that every angel has conjugial love, with its virtue, its potency, and its delights, according to his eager application to the genuine use in which he is.”
When the three strangers were well assured that eternal rest is not idleness, but the enjoyment of some work that is of use, a number of virgins came with pieces of embroidery and netting, the work of their own hands, and gave these to them. And as the novitiate spirits departed the virgins sang an ode, by which, in angelic strain, they expressed the affection of the works of use with its pleasures.
While I was in meditation upon the secrets of conjugial love stored up with wives, a golden rain appeared again as described above; and I remembered that it fell upon a hall in the east where three conjugial loves dwelt, that is, three married pairs who tenderly loved each other; seeing which, as if invited by the sweetness of meditation on that love, I hastened thither. And as I approached, the rain from being golden became purple, then scarlet, and when I came near it was opaline like dew. I knocked, and the door was opened; and I said to the attendant, “Announce to the husbands that he is here again who came before with an angel, asking that he be permitted to enter for a conversation.” The attendant returned and signified the assent of the husbands, and I went in. The three husbands with their wives were together in an open court, and on being saluted, kindly returned the salutation. And I asked the wives whether the white dove appeared afterwards at the window.
They said, “It did this very day, and it spread its wings too. From which we augured your presence and your request for the disclosure of yet one more secret respecting conjugial love.”
I asked, “Why do you say one, and yet I have come hither to learn many?”
They replied, “They are secrets; and some so far surpass your wisdom that the understanding of your thought cannot apprehend them. You exult over us on account of your wisdom, but we do not exult over you on account of ours; and yet ours excels yours, in that it enters into your inclinations and affections, and sees, perceives, and feels them. You know nothing at all about the inclinations and affections of your love, although it is from these and according to them that your understanding thinks, and from these and according to them, therefore, that you are wise. And yet wives know them in their husbands so well that they see them in their faces, hear them in the tones of the speech out of their mouths, yea, they feel them upon their breasts, arms, and cheeks. But from the zeal of love for your happiness, and at the same time for our own, we feign not to know them; and yet we regulate them so prudently, that whatever is to the liking, pleasure, and will of our husbands we follow, by permitting and bearing and bending them only when possible, but never constraining.”
I asked, “Whence have you this wisdom?”
They answered, “It is inherent in us from creation, and thence from birth. Our husbands liken it to instinct; but we say it is of the Divine Providence, to the end that men may be made happy by their wives. We have heard from our husbands that the Lord wills that the male man shall act from freedom according to reason; and that to this end the Lord Himself from within, regulates his freedom, which regards the inclinations and affections, and from without by means of his wife; and that thus He forms the man with his wife into an angel of heaven. And besides, love, if constrained, changes its essence and becomes not that love. But of these things we shall speak more openly. We are moved to this, that is, to prudence in regulating the inclinations and affections of our husbands so that they appear to themselves to act from freedom according to their reason, because we have delight from their love, and love nothing more than that they shall have delight from our delights; which if they become cheap to them, also grow dull with us.”
Having said this one of the wives went into an inner chamber, and on returning said, “My dove still flutters its wings, which is a sign that we may disclose more.” And they added, “We have observed various changes of the inclinations and affections of men; as that husbands when they think vain thoughts against the Lord and the church are cold to their wives; that they are cold when in the pride of their own intelligence; that they are cold when they look upon other women from concupiscence; that they are cold when their attention is directed by their wives to love; and many other changes. Also that they are cold with varied cold. We observe this from a shrinking back of the sense from their eyes, ears, and body at the presence of our senses. From these few examples you can see that we know better than men whether it is well or ill with them. If they are cold to their wives it is ill with them, and if they are warm towards their wives it is well with them. Wives are therefore continually devising means whereby men shall be warm and not cold towards them, and they devise them with a penetration inscrutable to men.”
After these words a sound was heard as if the dove moaned; and then the wives said, “This is an intimation to us that we would divulge profounder secrets which however it is not permitted to divulge. Perhaps you will disclose to men those that you have heard?”
I answered, “I intend to do this. What harm from it?”
After conversing together about it the wives said, “Publish them if you wish. The power of persuasion that wives possess is not hidden from us. For they will say to their husbands, �The man is in sport. They are fables. He is jesting from appearances, and according to the accustomed pleasantries of men. Do not believe him, believe us. We know that you are loves and we are obediences.’ Publish them then if you wish. But husbands will not depend on your mouth, but on the mouths of their wives which they kiss.”
209. UNIVERSALS CONCERNING MARRIAGES.
There are many things about marriages which if treated of particularly would swell this small work into a huge volume. For it might treat in detail of similitude and dissimilitude in married partners; of the elevation of natural conjugial love into spiritual conjugial love, and of their conjunction; of the increments of the one and the decrements of the other; of the varieties and of the diversities of each; of the intelligence of wives; of the universal conjugial sphere from heaven, and of its opposite from hell; of their influx and reception; and many other things, which if set forth in detail would extend the work into a book so large as to tire the reader. For this reason, and to avoid unprofitable prolixities, they are condensed into Universals concerning Marriages. But these like the preceding subjects shall be divided under their heads, as follows:
(1) That the sense proper to conjugial love is the sense of touch.
(2) That with those who are in love truly conjugial the faculty of becoming wise increases; but with those who are not in conjugial love it decreases.
(3) That with those who are in love truly conjugial the happiness of dwelling together increases; but with those who are not in conjugial love it decreases.
(4) That with those who are in love truly conjugial conjunction of minds and therewith friendship increases; but with those who are not in conjugial love the latter with the former decreases.
(5) That they who are in love truly conjugial continually desire to be one man (homo); but they that are not in conjugial love desire to be two.
(6) That they who are in love truly conjugial look to the eternal in marriage; but reversely with those who are not in conjugial love.
(7) That conjugial love resides with chaste wives; and yet their love is dependent on their husbands.
(8) That the intelligence of women in itself is unassuming, refined, peaceful, yielding, gentle, and tender; but the intelligence of men in itself, is grave, harsh, hard, daring, fond of unrestrained liberty.
(9) That wives love the bonds of marriage, if only the men love them.
(10) That wives are in no excitation as men are; but with them there is a state of preparation for reception.
(11) That men have ability according to their love of propagating the truths of their wisdom, and according to their love of performing uses.
(12) That determinations are at the good pleasure of the husband.
(13) That there is a conjugial sphere which flows in from the Lord through heaven into all things and every thing of the universe, even to its ultimates.
(14) That this sphere is received by the female sex, and through this is transferred into the male sex; and not the reverse.
(15) That where there is love truly conjugial this sphere is received by the wife, and by the husband through the wife solely.
(16) That where there is no conjugial love this sphere is received indeed by the wife, but not by the husband through her.
(17) That there may be love truly conjugial with one of the married partners, and not at the same time with the other.
(18) That there are various [similitudes and various] dissimilitudes with married partners, both internal and external.
(19) That various similitudes can be conjoined, but not with dissimilitudes.
(20) That for those who desire love truly conjugial the Lord provides a similitude; and if not given on earth, He provides it in the heavens.
(21) That in proportion to deficiency and loss of conjugial love man approaches the nature of a beast.
Now follows the explanation of these subjects.
The reason why the love of conjoining one’s self with one’s partner, from the love of uniting good and truth, has the sense of touch, is that this sense is common to all the senses, and thence takes tribute from them all. That this love draws all the above mentioned senses into communion with itself, and appropriates to itself their pleasures is well known. That the sense of touch is appropriated to conjugial love and is its own sense, is plain from its every sport, and from the exaltation of its subtleties to the supremest exquisiteness. But to pursue this farther is left to lovers.
That the opposite takes place with those that are not in conjugial love, is known. With them the first friendship, which is insinuated at the time of betrothal and then during the first days after the nuptials, withdraws more and more from the interiors of the mind, and successively departs from them at length to the cuticles. And with those who think of separation it goes entirely away; but with those that do not think of separation, the love abides in the externals, but is cold in the internals.
They are no more twain but one flesh (Matt. six. 6).
What the state of married partners is in heaven, when the idea of the eternal is banished from their minds, and an idea of the temporal comes in its place, was brought to open view with me by this experience.
Once by permission there were with me two married partners from heaven; and then a certain worthless fellow, by cunning speech, took away from them the idea of the eternal relating to marriage, which being taken away they began to wail, saying they could live no longer, and that they felt a wretchedness which they had never felt before. This being perceived by their angel companions in heaven, the fellow was removed and cast down. When this was done the idea of the eternal instantly came back to them; whereat they rejoiced with gladness of heart, and embraced each other most tenderly.
Besides this, I heard two married partners who sometimes cherished the idea of the eternal and sometimes the idea of the temporal, in respect to their marriage. The reason was that there was internal dissimilitude within them. When they were in the idea of the eternal they were in mutual gladness, but when in the idea that it was temporal they said, “It is no more a marriage;” and the wife, “I am no longer a wife but a concubine.” and the man, “I am no longer a husband but an adulterer.” Wherefore, when their internal dissimilitude was disclosed to them, the man left the woman and the woman the man; but afterwards, as they were both in the idea of the eternal in respect to marriage, they were consociated with partners of similitude.
From these experiences it may be clearly seen that they who are in love truly conjugial look to the eternal; and that if this idea lapses from the thought from the inmosts, they are disunited as to conjugial love, though not at the same time as to friendship, for this dwells in externals, but that in internals. It is the same in marriages on earth. There, when married partners tenderly love each other they have the eternal in their thoughts respecting the covenant, and nothing at all of its end by death; and if they think of this they grieve, and yet in thought are comforted with the hope of its continuance after death.
216b. (7) That conjugial love resides with chaste wives; and yet their love depends on the husbands. The reason is that wives are born loves, and thence it is innate with them to will to be one with the husbands; and from this thought of their will they continually nurture their love. To recede therefore from the endeavor to unite themselves with their husbands would be to recede from their very selves. With husbands it is different because they are not born loves but recipients of that love from their wives; therefore in so far as they receive that, the wives with their love enter in; but in so far as they do not receive, the wives with their love stand without and wait. But this is with chaste wives. It is otherwise with the unchaste. From these facts it is evident that conjugial love resides with wives, but that their love is dependent on the husbands.
How much, from very birth, the genius of men differs from that of women has been made very manifest to me by the sight of boys and girls in their gatherings. Several times from my window have I observed them, in an open place in a great city, where more than twenty came together every day. The boys, according to their connate disposition, played together by making a great noise, shouting, fighting, beating, and throwing stones at each other; while the girls sat quietly at the doors of the houses, some playing with infants, some dressing their dolls, some piecing together bits of linen, some kissing each other. And, what, astonished me, they yet looked with pleased eyes upon the boys who were so boisterous. From these manifestations I could clearly see that man is born understanding and woman love; and could see what understanding is, and what love is, in their beginnings; and thus what the understanding of man in its progression would be without conjunction with the feminine and afterwards with conjugial love.
I have asked how the feminine is propagated from a virile soul. I received the answer that it is from intellectual good, because in its essence this is truth. For the understanding can think that this is good, thus that it is a truth that it is good. It is otherwise with the will. This does not think of good and truth, but loves and does them. It may be seen above at n. 120, that for this reason truths are signified in the Word by “sons” and goods by “daughters;” and that truth is signified in the Word by “seed” may be seen in Apocalypse Revealed, n. 565.
I once heard noisy outcries which as it were gurgled up through waters, from beneath; one on the left, “O how just!” another on the right, “O how learned!” and a third from behind, “O how wise!” And as it came into my thought whether there are any who are just, learned, and wise, also in hell, I was impressed with the desire of seeing whether there were any such there, and it was said to me out of heaven, “You shall see and hear.”
And in spirit I went out of the house, and saw an opening before me. I drew near and looked down, and lo! a ladder By this I descended, and when I reached the bottom I saw level plains overgrown with trees mingled with thorns and nettles. And I asked if this was hell.
They said, “It is the lower earth which is next above hell.”
And then I went on following the outcries in order. I came to the first, “O how just!” and saw an assembly of those who in the world were judges for the sake of friendship and for gifts; then to the second, “O how learned!” and saw an assembly of those who in the world had been reasoners; and to the third cry, “O how wise!” and saw an assembly of those who in the world had been confirmers.
But I turned from these to the first where were the judges for friendship and for gifts, who were proclaimed just And I saw at one side as it were an amphitheater built of brick and roofed with black tiles, and was told that they called it the Tribunal. Into this there opened on the north side three entrances, and on the west side three; but on the south and the east sides there were none, an indication that their judgments were not the judgments of justice, but were arbitrary decisions. In the middle of the amphitheater a fire-place appeared, into which servants having the charge of it were throwing pitch-pine wood impregnated with sulphur and bitumen, the flickering light from which thrown upon the plastered walls presented pictured images of birds of evening and of night. The fire-place and the flickerings of light from it in the forms of those images were representations of their judgments, in that they could light up the subject matters of any question with colored dyes and present them in forms accordant with their inclination. After half an hour I saw old men and young enter wearing long robes and pallia, who putting off their caps, took their places in chairs at the tables to sit in judgment; and I heard and perceived how skilfully and ingeniously from the aspect of friendship they warped and inverted judgments, into the appearance of justice; and this so completely that they themselves did not see the unjust to be otherwise than as just, and on the other hand the just as unjust. Such persuasions respecting them were apparent from their faces, and audible from their speech. At that time illustration was given me from heaven, whereby I perceived in each case whether the judgment was of right or not of right; and I saw how assiduously they covered over the unjust and induced on it the appearance of justice; and how, out of the laws, they selected what was favorable and drew the rest to their side by skilfull reasoning. After the judgment the decisions were conveyed to the clients, their friends and favorers; and to requite the judges for their favor these shouted for a long distance, “O how just! O how just!”
After this I conversed with the angels of heaven about these things, and narrated to them something of what I had seen and heard. And the angels told me that such judges appear to others as gifted with most penetrating acuteness of understanding, when yet they see not the least of what is just and equitable. If you take away their friendship for any one they sit in judgment mute as statues, and only say, “I assent, I agree with this one or that one.” The reason is that all their judgments are prejudices, and prejudice with favor follows the cause from the beginning to its end. Hence they see nothing but what is in favor of their friend; everything that is against him they set aside, and if they take it up again they involve it in reasonings, as a spider involves its prey in the filaments of its web and consumes it. So that if they do not follow the web of their prejudice they see nothing of the right. They were explored as to whether they could see, and it was found that they could not.
“The inhabitants of your world,” said the angels, “will be surprised that this is so; but tell them that it is the truth, explored by the angels of heaven. Because these see nothing of what is just, we in heaven regard them not as men but as monsters, of whom matters of friendship make the head, those of injustice make the breast, matters of confirmation the feet, and those of justice the soles, which, if they do not favor a friend are overthrown and trodden under foot. But how they appear to us from heaven, you shall see; for their end is nigh.” And lo! then suddenly the ground opened, and tables fell upon tables, and with the whole amphitheater the men were swallowed up and were thrown into caverns and imprisoned.
And the angels then said to me, “Do you wish to see them there?” And behold, they appeared as with faces of polished steel, with a body from the neck to the loins as of sculptured stone clothed in garments of panther’s skins, and with feet like serpents. And I saw the law books which they had laid upon the tables turned to playing cards; and now, instead of sitting in judgment, the employment was given them of making vermilion into rouge, wherewith to deck the faces of harlots and thus transform them into beauties.
After seeing these I desired to go to the two other assemblies, to the one where were the mere reasoners; and to the other where there were mere confirmers. But then it was said to me, “Rest a little. Angel companions will be given you from the society next above them. Through them light will be given you by the Lord and you will see strange things.”
After some time I again heard from the lower earth, as before, the cries “O how learned!” and “O how wise!” And I looked around to see what angels were then present, and lo! those were there who were from the heaven immediately over them that were crying “O how learned!” And I spoke to them about the cry. They said, “These �learned’ are they that merely reason whether a thing is or is not, and rarely think that it is so, and therefore are like winds that blow and pass away, or like barks upon trees without a heart, or as shells of almonds without any kernel, or rinds upon fruits with no pulp. For their minds are without interior judgment and are united with the bodily senses only. If therefore the very senses do not judge, they can form no conclusion. In a word they are merely sensual, and by us are called �reasoners’ because they never come to any conclusion but take up whatever they hear and discuss whether it is, by perpetually contradicting. And they like nothing more ban to attack very truths, and so by bringing them into dispute to tear them in pieces. These are they who believe themselves learned above all in the world.”
Hearing these things I asked the angels to conduct me to them. And they brought me to a cavern from which steps led down to the lower earth. We descended and followed the cry “O how learned!” And behold, some hundreds were standing in one place beating the ground with their feet.
Surprised at this at first, I asked, “Why do they thus stand and beat the ground with the soles of their feet?” and said “They may thus hollow out the ground with their feet.” At this the angels smiled and said, “They appear to stand thus, because they do not think concerning anything that it is so, but only think and discuss whether it is, and as the thought makes no further progress they appear merely to tread and grind a single clod, and not to advance.” But then I went towards this congregation, and lo! they appeared to me men of not unhandsome face and in comely raiment. But the angels said, “In their own light they thus appear, but if light from heaven flows in, their faces, and their garments also, change.” And it was so. They then appeared with swarthy countenances, and clothed in black sack-cloth. But when this light was withdrawn, they appeared as before.
Presently I spoke to some of them and said, “I heard the multitude about you shouting �O how learned!’ May I then be permitted some conversation with you, to discuss subjects of profoundest erudition?”
They answered, “Say whatever you please and we will satisfy you.”
And I asked, “What must the religion be whereby a man is saved?”
They replied, “We must divide the question into several, and cannot give answer until we have formed a conclusion upon them. The first consideration must be, Whether religion is anything? The second, Whether there is salvation or not? The third, Whether one religion is more effective than another? The fourth, Whether there is a heaven, and a hell? And fifth, Whether there is eternal life after death? Besides others.”
I asked about the first question, “Whether religion is anything?” And they began to discuss it, with abundance of arguments as to whether there is religion, and whether what is called so is anything. And I begged that they would refer it to the congregation, and they referred it. And the common response was that this proposition required so much investigation that it could not be finished within the evening.
I asked, “Can you finish it within a year?” And one said it could not be done within a hundred years.
I replied, “Meanwhile you are without religion.”
And he responded, “Should it not first be shown whether there is religion, whether what is so-called is anything? If it is, it must be for the wise also. If not, then it must be only for the common people. It is known that religion is called a bond; but it is asked, �For whom?’ If only for the common people, in itself it is nothing. If also for the wise it is something.”
Hearing these things I said to them, “You are anything but learned, for you are only able to think whether a thing is, and to turn it this way and that. Who can become learned unless he knows something for certain, and goes forward in that as a man advances from step to step, and so on successively into wisdom. Otherwise you do not so much as touch truths with the finger-nail, but put them more and more out of sight. To reason only whether a thing is, is it not like arguing about a cap which is never put on? or a shoe that is never worn? What comes of it except that you do not know whether there is anything? That is to say, Whether there is salvation? Whether there is eternal life after death? Whether one religion is more effective than another? Whether there is a heaven and a hell? You cannot think anything about these things so long as you stick fast in the first step and beat the sand there, and do not set foot beyond foot and go forward. Beware lest your minds, while they stand thus without outside of judgment, grow hard within and become statues of salt, and you, friends of Lot’s wife.”
Having said this I went away, and they in indignation threw stones after me. And then they appeared to me like graven images of stone, wherein there is nothing of human reason. I asked the angels respecting their lot; and they said, “Their lot is that they are let down into the deep, and into a desert there, and are set to carrying packs; and then being unable to bring forth anything from reason, they chatter and talk nonsense. And from a distance they appear then like asses bearing burdens.”
After this one of the angels said, “Follow me to the place where they are shouting �O how wise!’ and,” he added, “you will see prodigies of men. You will see faces and bodies that are of man, and yet they are not men.”
And I said, “Are they beasts then?”
He answered, “They are not beasts but beast-men, for they are such that they are entirely unable to see whether truth is truth or not, and yet can make whatever they will to be truth. Such with us are called confirmers.”
We followed the shouting and came to the place, and behold a company of men and round about the company a crowd; and in the crowd some of noble descent, who, when they heard that they confirmed everything that they said and favored themselves with such manifest agreement, turned about and said, “O how wise!”
But the angels said to me, “Let us not go to them, but call out one from the company.” And we called one out, and went aside with him and conversed on various subjects. And he confirmed them every one, even so that they appeared altogether as if true. We asked him, “Whether he could also confirm their opposites?” He said, “Just as well as the former.”
Then he said frankly and from the heart, “What is truth? Is their anything true in the nature of things, other than what a man makes true? Say anything you please to me and I will make it true.”
I said, “Make this true, �That faith is the all of the church.'” And he did it so dexterously and skilfully that the learned standing around admired and applauded. Afterwards I asked him to make it true that charity is the all of the church, and he did it; and after that, that charity is nothing of the church; and then he clothed and decked them both in such appearances that the bystanders looked at each other and said, “Is he not wise!”
“But,” I said, “do you not know that to live well is charity? And that to believe well is faith? Does not he who lives well also believe well? And thus faith is of charity and charity is of faith? Do you not see that this is true?”
He replied, “Let me make it true and I shall see.” And he did it, and said, “Now I see.” But presently he made its opposite true, and said, “I see also that this is true.”
We smiled at this, and said, “Are they not contraries? How can two contraries be seen as truths?”
Indignant at this, he replied, “You are in error. Each is true, for nothing is true but what a man makes true.”
Standing near was one who in the world had been an ambassador of the first rank. He was astonished at this, and said, “I am aware that there is something like this in the world, but you are insane. Make it true if you can that light is darkness, and darkness light.”
He replied, “That I can easily do. What are light and darkness but states of the eye? Is not the light changed to shade when the eye passes out of a sunny place? As also when it looks intently at the sun? Who does not know that the state of the eye is then changed, and that it is from this that the light appears as shade? On the other hand, when that state of the eye returns, the shade appears as light. Does not an owl see the darkness of night as the light of day, and the light’ of day as the darkness of night, and even the sun itself as an opaque and dusky globe? If any man had eyes like an owl, which would he call light, and which darkness? What then is light but a state of the eye? And if it is a state of the eye, is not light darkness and darkness light? Therefore the one is true, and the other is true.”
The ambassador then asked him to make it true that the raven is white, and not black.
And he responded: “That also I can easily do,” and said: “Take a needle or a razor and open the feathers or quills of a raven. Are they not white within? Then remove the feathers and quills and look at the skin of the raven, is it not white? What is the black that is around it but shade, from which the color of the raven is not to be determined? As to black being only shade, consult experts in the science of optics and they will affirm it. Or grind black stone or glass to a fine powder and you will see that the powder is white.”
“But,” replied the ambassador, “does not the raven appear black to the sight?”
“And will you,” responded the confirmer, “who are a man, think anything from appearance? You can indeed say from appearance that the raven is black, but you cannot think it. For example, you can say, from appearance, that the sun rises, advances, and sets, but as you are a man you cannot think it, because the sun stands unmoved and the earth progresses. So is it with the raven. Appearance is appearance. Say what you will the raven is entirely white. It grows white also as it grows old. I have seen this.”
We then asked him to tell us, from the heart, whether he was jesting, or believed that nothing is true but what a man makes true.
He answered, “I swear that I believe it.”
After that the ambassador asked him if he could make it true that he was insane? He said, “I can, but I will not. Who is not insane?”
This universal confirmer was afterwards sent to the angels who explored him, as to what kind of man he was; and they said after exploration that he possessed not one grain of understanding, because all that was above the rational in him was closed, and only that was open which is below the rational. Above the rational is heavenly light and below the rational is natural light, and this light is such that it can confirm whatever one pleases. But if heavenly light does not flow into natural light, a man does not see whether any truth is true, nor therefore that anything false is false. To see these is of heavenly light in natural light; and heavenly light is from the God of heaven, who is the Lord. This universal confirmer is therefore neither man nor beast, but a beast-man.
I asked the angel concerning the lot of such, and whether they are able to be with the living; because man has life from heavenly light, and from this light is his understanding. He said that such when they are alone are not able to think anything, nor thence to speak, but that they stand dumb as machines, and as if in profound sleep, but that as soon as they catch anything with the ears they awake. And he added that they become such who inmostly are evil. Heavenly light cannot flow into them from above, but only a somewhat spiritual through the world, from which they have the faculty of confirming.
This said, I heard a voice from the angels who explored him, saying to me, “From the things you have heard form a universal conclusion.” And I formed this conclusion: That to be able to confirm whatever one pleases is not the mark of an intelligent man, but to be able to see that the truth is true and that the false is false, and to confirm it is the mark of an intelligent man.
After this I looked towards the assemblage where the confirmers stood and the crowd around them were shouting “O how wise!” and lo! a dark cloud overveiled them; and in the cloud screech-owls and bats were flying; and it was told me, “The screech-owls and bats flying in the dark cloud are the correspondences and therefore appearances of their thoughts. For confirmations of falsities even so that they appear as truths, in this world, are represented under the forms of birds of night, whose eyes a fatuous light within illuminates, by which they see objects in the dark as if in light. Such fatuous spiritual light is in those who confirm falsities until they seem as truths, and afterwards say and believe that they are truths. All these are in posterior vision and not in any prior sight.”*
* Prior and posterior vision seem to be explained in n. 408 of this work, where we read: “To think and conclude from the interior and prior is to think from ends and causes to effects; but to think and conclude from the exterior or posterior is, from effects to causes and ends.”
234. ON THE CAUSES OF COLDS, SEPARATIONS, AND DIVORCES IN MARRIAGES.
Here, where the causes of colds in marriages are treated of, the causes likewise of separations and also of divorces are at the same time considered; for the reason that they closely cohere. For separations are from no other cause than from colds successively arising after marriage; or from causes brought to light after marriage by which cold is also induced. But divorces are from adulteries, because these are altogether opposite to marriages, and opposites induce cold, if not in both yet in one. This is the reason why the causes of colds, separations, and divorces are brought together into one chapter. But the close connection of the causes is more clearly seen by viewing these things in series. The sequence of them is this:-
(1) That there is spiritual heat, and that there is spiritual cold; and spiritual heat is love, and spiritual cold is deprivation of love.
(2) That spiritual cold in marriages is disunion of souls and disjunction of minds, whence come indifference, discord, contempt, loathing, and aversion; which lead at length with many to separation from bed, chamber, and house.
(3) That the causes of colds in their succession are numerous, some internal, and some external, and some adventitious.
(4) That the internal causes of cold are from religion.
(5) That of these causes the first is, the rejection of religion by both.
(6) The second is, that one has religion and the other has not.
(7) The third is, that one is of one religion and the other of another.
(8) The fourth is, imbued falsity of religion.
(9) That these are causes of internal cold, but with many not at the same time of external cold.
(10) That the external causes of cold are also numerous; and that of these the first is dissimilitude of dispositions and manners.
(11) The second is that conjugial love is believed to be one with scortatory love, except that by law this is illicit and that is licit.
(12) The third is, a striving for super-eminence between partners.
(13) The fourth is, no determination to any pursuit or business, whence comes wandering lust.
(14) The fifth is, inequality of station and, condition in matters external.
(15) That the causes of separation are also several.
(16) That of these the first is a vitiated condition of mind.
(17) That the second is a vitiated condition of the body.
(18) The third is impotence before marriage.
(19) That adultery is the cause of divorce.
(20) That adventitious causes are also many; and that of these the first is, the being common from being continually permitted.
(21) The second is, that cohabitation with the married partner from covenant and law seems constrained, and not free.
(22) The third is, protestation by the wife and talk by her about love.
(23) The fourth is, the thought of the man by day and by night about the wife that she is willing, and on the other hand the thought of the wife about the man that he is not willing,
(24) That as is the cold in the mind, so is it also in the, body; and that according to the increase of that cold the externals of the body are also closed.
The explication of these subjects now follows.
from the sun of the spiritual world. For there is a sun there proceeding from the Lord who is in the midst of it. And as it is from the Lord, in its existence that sun is pure love. This sun appears to the angels fiery, altogether as the sun of our world appears before men. The reason why it appears fiery is that love is spiritual fire. From that sun proceed heat and light; but as that sun is pure love the heat from it is love in its essence, and the light from it in its essence is wisdom. From this it is plain whence comes spiritual heat, and that it is love. And it shall also be explained in few words whence spiritual cold is. It is from the sun of the natural world, and from its heat and light. The sun of the natural world was created in order that its heat and light may receive into themselves spiritual heat and light, and convey these by means of atmospheres even to the very ultimates in the earth, to the end that they may make effects of the ends which are the Lord’s in His sun, and also that they may clothe spiritual things in adequate garments, that is with materials for working out ultimate ends in nature. These things are effected when spiritual heat is joined within to natural heat. But the opposite takes place when natural heat is separated from spiritual heat, which it is with those who love natural things and reject spiritual. With them spiritual heat becomes cold. The reason why these two loves, by creation concordant, thus become opposite, is that the master-heat then becomes the servant-heat, and vice versa; and that this may not be, spiritual heat, which by its lineage is master, withdraws, and then in those subjects spiritual heat is cold, because it becomes opposite. From this it is plain what spiritual cold is, that it is the privation of spiritual heat.
In what is now said, by heat is meant love, because that heat in living subjects is felt as love. I have heard in the spiritual world that spirits who are merely natural are cold, with intense cold, when they apply themselves to the side of any angel who is in a state of love; and likewise infernal spirits when the heat of heaven flows in among them; and yet that among themselves, when the heat of heaven is excluded from them they burn with great heat
I was once wandering through the streets of a great city seeking a place of lodging; and I entered a house where dwelt married partners who were of different religions. While I was ignorant of the fact the angels spoke to me and said, “We cannot stay with you in this house, because the married partners there are in discordant religion.” They perceived this from the internal disunion of their souls.
But the external similitudes and dissimilitudes are not of souls, but of minds. By minds (animos) are meant the external affections and thence inclinations which are insinuated, chiefly after birth, by education, social intercourse, and the consequent habits. For example, it is said, “I have a mind to do this or that,” by which is meant an affection and inclination to it. Persuasions adopted respecting this or that kind of life, are also wont to form those minds. Hence come inclinations to enter into marriage even with unequals, and also to decline marriage with equals. But yet these marriages are varied, after a period of cohabitation, according to the similitudes and dissimilitudes, contracted from heredity and likewise by education; and dissimilitudes induce cold. And so with dissimilitudes of manners. For example, a man or woman uncultivated, with one who is refined; a clean person, with one unclean; a contentious person, with one that is peaceable; in a word, an unmannerly man or woman with one who is mannerly. Marriages of such dissimilitudes are not unlike conjunctions of different kinds of animals with one another, as of sheep and goats, of stags and mules, of hens and geese, of sparrows and noble birds, yea, as of dogs and cats, which do not consociate because of their dissimilitudes. But in the human race it is not the faces but the habits that indicate the dissimilitudes; therefore there are colds from these.
Whosoever shall put away his wife except for fornication (scortatio), and shall marry another, committeth adultery (Matt. xix. 9).
He says, if he shall put away and marry another except for scortation he committeth adultery, because putting away for this cause is the complete separation of minds which is called divorce; but all other puttings away, for their causes, are the separations just treated of above. If after these another wife is married, adultery is committed; but not after divorce.
* N. 155:2, 208.
** N. 293, 294.
Once when I was meditating on heaven and hell I began to desire a universal knowledge of the state of both, knowing that he who has a knowledge of universals, can afterwards comprehend the particulars, because these are in them as parts are in a whole. With this desire I looked towards that region in the northerly quarter near the east where the places of instruction were, and by a way then opened to me I walked thither, and entered one of the schools where young men were. And I went to the chief teachers who were giving instruction there and asked them if they knew the universals respecting heaven and hell.
They replied that they had some little knowledge of them, “But if we look towards the east, to the Lord, we shall be enlightened and know.” And they did so and said, “The universals of hell are three; the universals of hell are however diametrically opposite to those of heaven. The universals of hell are three loves: the love of ruling from the love of self; the love of possessing the goods of others from the love of the world; and scortatory love. The universals of heaven are the three loves opposite to these: the love of ruling from the love of use; the love of possessing the goods of the world from the love of performing uses by means of them; and love truly conjugial.”
This said, with a valediction of peace I left and returned home. After I reached home it was told me from heaven, “Examine these three universals, above and below, and afterwards we shall see them in your hand.” It was said “In your hand” because all things that a man surveys with the understanding appear to the angels as written upon his hands.
Then suddenly on the left the earth opened and I saw a devil coming up out of hell, who had on his head a square cap pressed down over the forehead even to the eyes, his face full of pustules as of a burning fever, his eyes ferocious, his bosom swelling into a rhomb. Out of his mouth belched forth a fume as of a furnace; his loins were all aflame; in the place of feet were bony ankles without flesh; and from his body exhaled a stinking and unclean heat. I was terrified at the sight of him, and called out to him:
” Do not come near. Tell me whence you are?”
He answered hoarsely, “I am from the lower regions, and am there in a society with two hundred which is super-eminent above all societies. We there are all emperors of emperors, kings of kings, dukes of dukes, and princes of princes. No one there is a mere emperor, or a mere king, duke, and prince. We sit there upon thrones of thrones, and send forth mandates thence into all the world and beyond.”
I said unto him, “Do you not see that you are insane from the fantasy of pre-eminence?”
He replied, “How can you speak so? We altogether see ourselves to be such, and are also acknowledged to be such by our companions.”
Hearing this, I did not wish to say again, “You are insane,” for from the fantasy he really was insane. And it was given me to know that this devil, while he lived in this world was only the steward of the house of some one, and that he was then so elated in spirit that he despised the whole human race in comparison with himself, and indulged the fantasy that he was worthier than a king, or even an emperor, from which pride he had denied God, and counted all holy things of the church as nothing to him, but of some account to the stupid multitude.
At length I asked him, “How long do you two hundred thus glory among yourselves there?” He said, “To eternity. But those of us who torment others for denying their super-eminence sink down, for we are allowed to glory, but are not allowed to do harm to others.”
I asked again, “Do you know what is the lot of those who sink down?” He said, “They sink into a kind of prison where they are called viler than the vile, or most vile, and they work.”
Then I said to this devil, “Have a care then that you also do not sink down.”
“Why do you do that?” I asked.
He answered, “He is the God of heaven and earth, and is omnipotent.”
And then I asked the other, “What do you say to that?”
He replied, “What should I say? I have all power over heaven and hell. The lot of all souls is in my hand.” I asked again:
“How can he who is emperor of emperors thus submit himself, and you receive his adoration?” He answered:
“He is nevertheless my servant. What is an emperor before God? In my right hand is the thunderbolt of excommunication.”
I then said, “How can you be so insane? In the world you were only a canon; and because you labored under the fantasy that you also had the keys, and thence the power of binding and loosing, you raised your spirit up to such a height of insanity that now you believe you are God Himself.”
Angry at this, he swore that he was, and that the Lord has no power in heaven, “Because He has transferred it all to us. We need only command, and heaven and hell reverently obey. If we send any one to hell the devils immediately receive him; and so do the angels any one whom we send to heaven.” I asked further, “How many are you in your society?” He said, “Three hundred; and we all there are gods; but I am the god of gods.”
After this the earth opened under their feet and each sank down into his hell. And it was given me to see that there were workhouses under their hells into which those that do harm to others sink down; for his own fantasy is permitted to every one in hell, and also to glory in it, but he is not allowed to do harm to another.
Those who are there are such because man is then in his spirit, and the spirit after it is separated from the body comes into the full liberty of acting according to his affections and his thoughts thence.
Afterwards it was granted me to look into their hells. The hell where they were emperors of emperors and kings of kings was full of all uncleanness, and they appeared as various wild beasts with ferocious eyes. And so likewise in the other hell where they are gods and god of gods. In this hell dreadful birds of night also appeared flying about them which are called ochim and ijim. Thus did the images of their fantasies appear to me. From these experiences it was made evident what is the nature of the political love of self, and of the ecclesiastical love of self, that the one is to wish to be gods, and the other to wish to be emperors; and that men do thus wish, and strive to attain it, in so far as the reins are given to these loves.
They replied, “We were sent here from heaven by the Lord’s command, to speak with you about the blessed lot of those who desire to rule from the love of uses. We are worshipers of the Lord. I am the prince of a society. The other is the high priest there.”
The prince said he was a servant of his society, for that he served it by performing uses; and the other said he was the minister of the church there, because in their service he administered holy things for the uses of their souls; and that they both are in perpetual joys, from the eternal happiness that is in them from the Lord.
And they said that all things in that society are resplendent and magnificent, resplendent with gold and precious stones, and magnificent from palaces and paradises: “The reason is that our love of ruling is not from the love of self, but from the love of uses, and as the love of uses is from the Lord, all good uses in the heavens are therefore resplendent and refulgent. And as in our society we all are in this love, the atmosphere there appears golden from the light there which is derived from the flamy quality of the sun. The flamy quality of the sun corresponds to that love.”
At these words there appeared also to me a like sphere about them, and an aroma was perceived therefrom, as I also told them; and I asked that they would add something more to what they had said about the love of uses.
And they continued, saying, “The dignities in which we are we indeed sought to attain; but for no other end than that we might the more fully perform uses, and more widely extend them. And we are also surrounded with honor, and accept it, yet not on our own account, but for the good of the society. For our brethren and consociates, who are of the common people there, scarcely know but that the honors pertaining to our dignities are in us, and hence that the uses we perform are from ourselves. But we feel otherwise. We feel that the honors of the dignities are outside of us and that they are in fact as garments with which we are clothed; but that the uses we perform are from the love of them within us from the Lord, and that this love receives its blessedness from communication with others through uses. And we know by experience that so far as we perform uses from the love of them the love increases, and with the love the wisdom by which the communication is effected; but that so far as we retain the uses within us, and do not communicate them, the blessedness perishes, and the uses then become as food hidden away in the stomach, which does not, by being distributed, nourish the body and its parts, but remains undigested and produces nausea. In a word the whole heaven is nothing but a containant of uses, from things first to last. And what are uses but love of the neighbor in act? And what but this love holds the heavens together?”
Hearing this I asked, “How can any one know whether he performs uses from the love of self or from the love of uses? Every man good as well as evil performs uses, and performs the uses from some love. Suppose that in the world there were a society of mere devils, and a society composed only of angels, I think the devils in their society, from the fire of the love of self, and the brightness of their own glory, would per. form as many uses as the angels in theirs. Who then can know from which love and from what origin the uses are?”
To this the two angels responded, “Devils perform uses for the sake of themselves, and for the sake of fame, that they may be advanced to honors or acquire wealth. But not for these do the angels perform uses, but for the sake of the uses, from the love of them. Man cannot distinguish these uses; but the Lord distinguishes them. Every one who believes in the Lord and shuns evils as sins performs uses from the Lord; but every one who does not believe in the Lord, and does not shun evils as sins, performs uses from himself and for the sake of himself. This is the distinction between uses performed by devils and uses performed by angels.”
Having said this the two angels went away, and from afar they appeared to be carried like Elijah in a chariot of fire and taken up into their heaven.
* i. e. royal purple or crimson.
After some interval of time I entered a certain grove, and was walking about there, in meditation upon those who are in the lust and thence in the fantasy of possessing the things which are of the world, when at some distance from me I saw two angels conversing together, and by turns looking at me. I therefore went nearer, and as I approached they spoke to me and said, “We perceive within us that you are meditating on what we are saying, or that we are speaking on the subject of your meditation, which comes from a reciprocal communication of affections.”
And so I asked them what was the subject of their conversation. They said they were speaking of fantasy, of lust, and of intelligence, and just now about those who delight themselves with the vision and imagination of possessing all things in the world. I then asked them to express their minds on those three, lust, fantasy, and intelligence.
Beginning their discourse they said, that every one is interiorly in lust from birth; but is in intelligence, exteriorly by education. And no one is in intelligence interiorly, that is in spirit, except from the Lord: “For every one is withheld from the lust of evil and kept in intelligence according to his looking to the Lord and at the same time conjunction with Him. Without this man is nothing but lust; but still in externals, or as to the body, he is in intelligence from education. For man lusts after honors and riches, or eminence and wealth; and he does not attain these two unless he appears moral and spiritual, thus intelligent and wise, and therefore from infancy he learns to appear so; which is the reason why as soon as he comes among men or into company, he inverts his spirit, draws it away from lust, and speaks and acts from the idea of what is decorous and honorable which he has learned from infancy, and retains in the memory of his body; and he takes the greatest care that nothing of the insanity of lust, in which his spirit is, shall come forth. Hence every man who is not inwardly led by the Lord is a dissembler, a deceiver, a hypocrite, and thus an apparent man and yet not a man; of whom it may be said that his shell or body is wise and his kernel or spirit insane; and that his external is human and his internal bestial. Such men look upward with the back of the head and downwards with the front and so walk as if oppressed with heaviness, with the head drooping and the face prone to the earth. When they put off the body and become spirits and are set free, they become the insanity of their own lust; for those that are in the love of self have a burning desire to rule over the universe, yea, to extend its limits further to amplify their dominion. They never see the end.
They who are in the love of the world desire to possess all things thereof, and grieve and envy if any of its treasures lie hidden with any others. To the end therefore that such may not become mere lusts, and thus not men, it is given them in the natural* world to think from fear of the loss of reputation, and thus of honor and gain, and also from fear of the law and its penalty. And it is also given them to apply the mind to some study or occupation, by which they are kept in their externals, and thus in a state of intelligence, however delirious and insane they are inwardly.”
I then asked whether all who are in lust are also in the fantasy of it. They replied that those who think within themselves inwardly, and indulge too much in their own imagination by talking with themselves, are in the fantasy of their lust; for they almost separate their spirit from its connection with the body, and by vision inundate the understanding, and fatuously delight themselves as if with universal possession. Into this delirium the man is let after death who has abstracted his spirit from the body, and who was not willing to
withdraw from the delight of the delirium by thinking from religion about evils and falsities, and still less about the unbridled love of self, that it is destructive of love of the Lord, and about the unbridled love of the world, that it is destructive of love towards the neighbor.
* The word here in the original is spirituali, but the context appears to show that by mistake, perhaps of the printer, spirituali is put for naturali. [TR.]
Their places of abode were under the earth beneath our feet, yet above hell; and an opening appeared and a ladder there. By this we descended, and were told that they must be approached from the east, lest we should enter into the dark cloud of their fantasy, and our understanding and at the same time our vision, be overshadowed. And lo! there appeared a dwelling constructed of reeds, and thus full of chinks, standing in the thick cloud which flowed continually, like smoke, through the chinks of three of the sides. We entered and saw fifty here and fifty there sitting upon the benches, and turned away from the east and south, they looked towards the west and north. Before each one was a table, and on the table purses, distended, and around the purses abundance of gold coin.
We asked them, “Are these the riches of all in the world?”
They said, “Not of all in the world but of all in the kingdom.”
Their speech had a hissing sound; and they appeared of rotund face, which had a reddish glow like a snail-shell; and the pupil of the eye glittered as it were on a plane of green which was from the light of fantasy.
We stood in their midst and asked, “Do you believe that you possess all the riches of the kingdom?”
They responded, “We do possess them.”
Then we asked, “Which of you?” They answered:
“Each one.” And we asked, “How each one? You are many.”
They said, “Each one of us knows that all his are mine. It is not permitted any one to think, still less to say �Mine are not yours,’ but he may think and say �Yours are mine.”
The coins on the table appeared as of pure gold, even to us. But when we let in light from the east, they were little grains of gold which by common united fantasy they thus magnified. They said that every one who entered there had to bring some gold with him, which they divide into small bits, and these into little grains which by the unanimous power of fantasy they enlarge into coins of larger form.
Then we said, “Were you not born men of reason? Whence have you this visionary foolishness?”
They said, “We know that it is an imaginary vanity, but as it delights the interiors of our minds we come in here and are delighted as if from the possession of all things. But we do not remain here, except for a few hours, and when these are passed we go out and just as often a sound mind returns to us. But yet, at alternate periods our visionary pleasure comes over us and makes us by turns come in again, and by turns go out, so that we are alternately wise and insane. We know also that a hard lot awaits those who craftily deprive others of their goods.”
We asked, “What lot?”
They said, “They are swallowed up and cast naked into some infernal prison where they are made to work for clothing and for food, and after that, for a few small coins, which they collect, and on which they set their heart’s joy. But if they do evil to their companions they are made to give up a part of their little coins as a fine.”
“There are three universal loves of which, from creation, every man is composed: the love of the neighbor which is also the love of performing uses; the love of the world which is also the love of possessing wealth; and the love of self which is also the love of ruling over others. The love of the neighbor or the love of performing uses is a spiritual love; but the love of the world which is also the love of possessing wealth is a material love; and love of self or the love of ruling over others is a corporeal love. Man is man when the love of the neighbor or the love of doing uses makes the head, and the love of the world makes the body, and the love of self, the feet. But if the love of the world forms the head, man is not a man-other than as it were a humpback; and when the love of self makes the head, he is not a man standing on his feet but on his palms, with his head downwards and the buttocks upwards. When the love of the neighbor forms the head, and the other two loves in order make the body and the feet, man appears from heaven of an angelic countenance, with a beautiful rainbow about his head; and if the love of the world makes the head he appears from heaven with a pallid countenance, as of a dead person, with a yellow circle about his head; but if the love of self makes the head he appears from heaven of dusky countenance, with a white circle around the head.”
At this I asked, “What do the circles about the head represent?” They answered, “They represent their intelligence. A white circle around the head with a dusky countenance represents that his intelligence is in things external, or around him, but in things internal or within him is insanity. Such a man also is sane while he is in the body, but insane when in the spirit. And no man is sane in the spirit except from the Lord, which comes to pass when he is born and created again or anew from Him.”
After these things were said the earth opened at the left, and I saw a devil coming up through the opening having a white lucid circle around his head, and I demanded:
“Who are you?”
He said, “I am Lucifer, Son of the Dawn. And because I made myself like the Most High I was cast down.”
Yet he was not, but believed himself to be that Lucifer.
I said, “As you were cast down how can you rise again out of hell?”
He replied, “I am a devil there, but here I am an angel of light. Do you not see my head encircled with a lucid sphere? And you will see also if you wish that I am super-moral among the moral, super-rational among the rational, yea, super-spiritual among the spiritual. I can also preach, and also have preached.”
I asked, “What have you preached?”
He said, “Against defrauders, against adulterers, and against all infernal loves. Yea, then I called Lucifer (myself) a devil, and proclaimed with an oath against him (against myself) and for this was exalted with praises even to heaven. Hence it is that I am called the Son of the Dawn. And, whereat I myself have wondered, when I was in the pulpit I thought no otherwise than that I was speaking rightly and properly. But I have discovered to myself the reason. It was because I was in externals, and these were then separated from my internals; but though I discovered this to myself, I could not change myself, because on account of my pride I did not look to God.”
I then asked him, “How could you speak in this way when you yourself are a defrauder, yourself an adulterer, and yourself a devil?”
He replied, “I am one person when I am in externals or in the body, and another when in internals or in the spirit. In the body I am an angel, but in the spirit a devil. For in the body I am in understanding, but in spirit in the will, and my understanding carries me upwards, but the will carries me downwards; and when I am in understanding a white halo encircles my head, but when the understanding surrenders itself entirely to my will, and becomes its understanding, which is our final lot, then the halo grows dark and perishes and when this comes to pass we are no longer able to ascend into this light.”
Afterwards he spoke of his two-fold state, external and internal, more rationally than any one else; but suddenly when he saw the angels with me he was inflamed in face and voice, and became black, even as to the circle about his head, and sank down into hell through the opening by which he rose.
Those standing by formed this conclusion from the things seen: That a man is such as is the quality of his love, and not such as the quality of his understanding, because the love easily carries the understanding over to its side, and subordinates it.
I then asked the angels, “Whence have devils such rationality?”
They said, “It is from the glory of the love of self. For the love of self is encircled with glory, and glory elevates the understanding even into the light of heaven. For with every man the understanding can be elevated according to its knowledges, but not the will, except by a life according to the truths of the church and of reason. Hence it is that even atheists who are in the glory of reputation from the love of self, and thence in the pride of their own intelligence, rejoice in a sublimer rationality than many others; but it is when they are in the thought of the understanding, and not when they are in the affection of the will, and the affection of the will has possession of the internal of man, but the thought of the understanding of his external.”
Further, the angel told the reason why man is constituted of the three loves above mentioned, of the love of uses, of the love of the world, and of the love of self, which is, so that he may think from God though as if from himself. He said that the highest things in man are turned upwards to God, the intermediate things outwards to the world, and the lowest things downwards to himself, and because these are turned downwards man thinks just as if from himself, although from God.
One morning after sleep my thought was deeply engaged on some of the secret things of conjugial love; and finally on this: In what region of the human mind does love truly conjugial reside, and hence in what region does conjugial cold reside? I knew that there are three regions of the human mind, one above another, and that natural love dwells in the lowest region, spiritual love in the higher, and celestial love in the highest, and that in each region there is a marriage of good and truth; and as good is of love and truth is of wisdom, that in each region there is a marriage of love and wisdom; and that this marriage is the same as the marriage of the will and the understanding, since the will is the receptacle of love and the understanding is the receptacle of wisdom.
While I was in the depth of this thought, lo! I saw two swans flying towards the north, and presently two birds of paradise flying towards the south, and also two turtle doves flying in the east; and as I followed their flight with my sight I saw that the two swans bent their way from the north towards the east, likewise the two birds of paradise from the south; and that they joined the two turtle doves in the east and flew together to a certain lofty palace there, surrounded by olive trees, palms, and beeches. The palace had three tiers of windows one above another; and as I was directing my attention to them I saw the swans fly into the palace through windows opened in the lowest tier, the birds of paradise through windows opened in the middle tier, and the turtle doves through windows opened in the highest tier. As I observed this an angel stood by, and said:
“Do you understand the things you have seen?” I replied, “In some small degree.”
He said, “This palace represents the dwelling-places of conjugial love as they are in the human mind. The highest part of it, into which the turtle doves entered, represents the highest region of the mind, where conjugial love dwells in the love of good with its wisdom; the middle part into which the birds of paradise entered represents the middle region, where conjugial love dwells in the love of truth with its intelligence; and the lowest part into which the swans entered represents the lowest region of the mind, where conjugial love dwells in the love of what is just and right with its knowledge. These are also signified by the three pairs of birds-the pair of turtle doves signify conjugial love of the highest region, the pair of birds of paradise conjugial love of the middle region, and the pair of swans conjugial love of the lowest region. Like things are signified by the three kinds of trees around the palace, the olives, the palms, and the beeches. We, in heaven, call the highest region of the mind celestial, the middle spiritual, and the lowest natural; and we perceive them as habitations in a house, one above another, and the ascent from one to another by degrees, as by stairs; and in each part as it were two apartments, one for love, the other for wisdom; and in front as it were a bed-chamber, where love with its wisdom, or good with its truth, or, what is the same, where the will with its understanding consociate in bed. In that palace all the secrets of conjugial love stand forth as in effigy.”
Hearing these things, and kindled with a desire to see the palace, I asked whether it is granted any one to enter in and view it, as it is a representative palace. He answered:
“To none but those in the third heaven, because to them every representative of love and wisdom becomes real. From them I heard what I have related to you. And this also, that love truly conjugial dwells in the highest region in the midst of mutual love, in the marriage chamber or apartment of the will, and also in the midst of the perceptions of wisdom, in the marriage chamber or apartment of the understanding; and that they are consociated in bed in the bed-chamber which is at the front and in the east.”
I asked, “Why are there two marriage chambers?” He said, “The husband is in the marriage chamber of the understanding, and the wife in the marriage chamber of the will.”
And I asked, “Since conjugial love dwells there, where then is conjugial cold?”
He answered, “That also is in the highest region, but only in the marriage chamber of the understanding, the marriage chamber of the will there being closed. For the understanding with its truths can as often as it pleases ascend by a spiral stairway into the highest region, into its marriage chamber; but if the will with the good of its love does not at the same time ascend into the consociate marriage chamber, this is shut, and there comes cold into the other and this is conjugial cold. The understanding, when there is such cold toward the wife, looks down from this highest region to the lowest, and descends also if not restrained by fear, that it may be warmed there by illicit fire.”
Having said this, he would have told still more about conjugial love, from its effigies in that palace, but he said:
“Enough for the present. First inquire whether these things are above the common understanding. If they are, why say more? But if they are not, more will be disclosed.”
271. OF THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES.
As the causes of colds and separations have been treated of, it follows in order that the causes of apparent love, friendship, and favor in marriages should also be treated of. For it is known that although at this day colds separate the minds (animos) of married pairs, nevertheless they dwell together and procreate-which would not be if there were not also loves that are apparent, and at times similar to or emulative of the heat of genuine love. That these appearances are necessities and utilities, and that without them houses, and therefore societies, could not hold together, will be seen in what follows.
Besides this, some conscientious person may labor under the idea that disagreements of minds (mentium) between them and their consort, and the consequent internal alienations, are their own fault, and will be imputed to them, and they grieve at heart on that account. But as internal differences are not in their power to help, it is enough for them to quiet the troubles that arise from conscience, by apparent loves and favors; and thence also friendship may return in which conjugial love on his part lies concealed, even if not on the part of the other.
But this chapter, on account of the number of the varieties of this subject-matter, shall be divided like the former into sections. Its sections are these:-
(1) That in the natural world almost all can be conjoined as to external affections, but not as to internal if these disagree and appear.
(2) That in the spiritual world all are conjoined according to internal affections, and not according to external unless these act as one with the internal.
(3) That the affections according to which matrimony is commonly contracted in the world are external.
(4) But that if there are not internal affections within, which conjoin the minds, matrimony is loosened in the house.
(5) That nevertheless matrimony in the world is to endure to the end of the life of both.
(6) That in cases of matrimony in which internal affections do not conjoin there are external affections which simulate internal, and consociate.
(7) That from these come apparent love, or apparent friendship and favor between married partners.
(8) That these appearances are conjugial simulations which are laudable, because useful and necessary.
(9) That these conjugial simulations with a spiritual man conjoined to a natural, savor of justice and judgment.
(10) That these conjugial simulations with natural men savor of prudence for various causes.
(11) That they are for the sake of amendment and for accommodation.
(12) That they are for the sake of preserving order in domestic affairs, and for mutual help.
(13) That they are for the sake of the unanimous care of infants and in respect to children.
(14) That they are for the sake of peace in the house.
(15) That they are for the sake of reputation out of the house.
(16) That they are for the sake of various favors expected from the married partner, or from his or her kindred, and thus for fear of the loss of them.
(17) That they are for the sake of having blemishes excused, and thus for avoidance of disrepute.
(18) That they are for the sake of reconciliation.
(19) That if on the part of the wife favor does not cease when faculty ceases with the man, there may spring up a friendship emulating conjugial friendship as they grow old.
(20) That there are different kinds of apparent love and friendship between married partners, one of whom is subjugated, and is therefore subject to the other.
(21) That there are infernal marriages in the world between married partners who inwardly are the bitterest enemies and outwardly like the most intimate friends.
Now follows the explanation of these.
Since angels and spirits, equally with men in the world, have internal and external affections, and as internal affections cannot there be concealed by the external, they show through and manifest themselves. Hence with them, both are brought into similitude and correspondence, after which their internal affections through the external, are effigied in their faces, are perceived in the tones of their speech, and are also apparent in the gestures of their deportment. That angels and spirits have affections, internal and external, is from the fact that they have a mind and a body, and affections and thence thoughts are of the mind, and sensations and thence pleasures are of the body.
It often occurs there after death that friends meet, and their friendship in the former world comes to mind, and then they believe they are to associate in a life of friendship as before. But when that consociation, which is only of the external affections, is perceived in heaven, there comes a separation according to the internals; and then from that meeting together some are sent away to the north, and some into the west, and each to such distance from the other that they never see or know each other more. For in their places of abode they are changed in face, which becomes the effigy of their internal affections. From this it is plain that in the spiritual world all are conjoined according to internal affections, and not according to external unless these act as one with the internal.
The Pharisees came unto Jesus, saying, Is it lawful for a man to put away his wife for every cause? And when Jesus answered, that it is not lawful to put away a wife and marry another except for scortation, they replied that yet Moses commanded to give her a bill of divorcement and put her away; and the disciples said, If the case of a man with a wife be so it is not expedient to marry (xix. 3-10).
As the marriage covenant is therefore a covenant for life, it follows that appearances of love and friendship between married partners are necessities. That the matrimony contracted is to endure to the end of life in the world, is from Divine law; and because it is from this, it is also from rational law; and thence from civil law. It is from the Divine law that a man may not put away his wife and marry another except for scortation as above; it is from rational law, because this is founded upon the spiritual-for Divine law and rational law are one law. From the latter and the former, or through the latter from the former may be seen the great number of enormities, and the destructions of societies that would come from the* dissolutions of marriages or the putting away of wives before death at the pleasure of the husband. Those enormities, and the destructions of societies may be realized in some fulness from the discussion concerning the origin of conjugial love by those gathered together from the nine kingdoms, in the Relation at n. 103-115, to which there is no need to superadd further reasons. But these reasons do not prevent the permission of separations for their own causes, of which above at n. 252-254; and also of concubinage, of which in the Second Part.
* In the Latin: “Societies, and the dissolutions, etc.”
But with married partners, of whom neither is spiritual but both are natural, the like may take place, but for other ends. If for the sake of amendment and accommodation, it is to the end that either may be brought into similarity of manners with him or herself, and be subordinated to his or her desires, or with a view to some services that they may be of advantage to his or her own, or for the sake of peace in the house, or of the good name out of the house, or for the sake of favors hoped for from the married partners, or from his or her relations, and for other ends. But with some they come from the prudence of their reason; with some from native civility; with some from the delights of desires familiar from birth, the loss of which is feared; besides many ends from which the favors received as if of conjugial love, become more or less feigned. There are also attentions as if of conjugial love, shown out of the house and none within the house. But these look to the good name of each as an end, and if not to this they are in sport.
The real cause of the domination of wives through this craft is that man acts from the understanding and woman from the will, and the will can be persistent but the understanding cannot. It was told me that the worst of this kind, who are inwardly corroded with the ambition to rule, can hold tenaciously to their obstinate determination even to a struggle for life. I have also heard the excuses offered by those women, why they entered into the practice of this art. They said they would not have entered into it if they had not foreseen supreme contempt and future rejection, and hence their ruin, if they were subjugated by their husbands; and so of necessity they took up these their arms. To this they added this warning to men, that they should leave to wives their rights, and that when alternately they are in cold they should not count them viler than slaves. They also said that many of their sex are not in condition to employ this art, from innate timidity. But I added, “From innate modesty.” From these experiences it is now made known what is meant by infernal marriages in the world, between married partners who inwardly are the bitterest enemies and outwardly like the most intimate friends.
I was once looking through a window toward the east and saw seven women sitting on a bank of roses by a certain fountain, drinking water. I looked intently to see what they were doing, and the intentness of my gaze affected them. Whereupon one of them by nod invited me, and I left the house and speedily went to them. When I arrived I asked politely from whence they came.
They said, “We are wives, and are having a conversation here about the delights of conjugial love; and from much confirmation we conclude that those delights are also the delights of wisdom.”
This answer so delighted my mind that I seemed to myself to be in the spirit, and thence to be in more interior and clearer perception than at any time before. Whereupon I said to them:
“Permit an interchange of questions on these pleasantnesses.”
They nodded assent and I asked, “How do you wives know that the delights of conjugial love are the same with the delights of wisdom?”
They replied, “We know it from the correspondence of the wisdom with our husbands to the delights of conjugial love in us. For the delights of this love with us are exalted and diminished, and are altogether qualified according to the wisdom with our husbands.”
On hearing this I asked them, saying, “I know that the caressing words of your husbands and the exhilaration of their minds affects you, and that your whole bosom delights therein, but I am surprised that you say their wisdom effects it. But tell me what is wisdom? And what wisdom does this?”
To this the wives, indignant, responded, “You think we do not know what wisdom is, and what wisdom it is, and yet we are reflecting upon it as it is with our husbands continually, and learn it daily from their mouth. For we wives think about the state of our husbands from morning to evening. Scarce a little hour in the day intervenes in which our intuitive thought is entirely withdrawn or absent from them. On the other hand our husbands think very little during the day about our state. Hence it is that we know what wisdom of theirs is delighted in us. Our husbands call this wisdom spiritual-rational and spiritual-moral wisdom. Spiritual-rational wisdom they say is of the understanding and of cognitions, and spiritual-moral wisdom they say is of the will and the life. And these two they conjoin and make one; and they conclude that the amenities of this wisdom are transcribed from their minds into delights in our bosoms, and from ours into their bosoms, and so return to wisdom their origin.”
I then asked them, “Do you know anything more about the wisdom of your husbands causing delight in you?” They said, “We do. There is spiritual wisdom, and from this rational, and moral wisdom. Spiritual wisdom is to acknowledge the Lord the Saviour as God of heaven and earth, and to acquire from Him the truths of the church-which is done through the Word and preachings therefrom, whence results spiritual rationality, and from Him to live according to them, whence results spiritual morality. Our husbands call these two the wisdom that in general brings about love truly conjugial. We have also heard from them the reason: That by this wisdom the interiors of their mind and thence of their body are opened, whereby there is free transit for the vein of love, from things first down to the last, upon the afflux, the sufficiency, and the strength of which conjugial love depends and lives. The wisdom of our husbands, spiritual-rational and moral, in particular as to marriage, has for its end and scope to love the wife only and the putting off of every concupiscence for others. And in so far as this end is attained that love is exalted in degree and perfected in quality; and in so far also do we the more distinctly and exquisitely feel within us, delights correspondent to the joys of the affections and the pleasantnesses of the thoughts of our husbands.”
I asked afterwards whether they know how the communication is effected.
They said, “In all conjunction by love there must be action, reception, and reaction. The delightful state of our love is acting, or action. The state of wisdom of husbands is receiving, or reception, and is also reacting or reaction according to perception; and this reaction is perceived by us with delights in the bosom, according as the state is expanded continually, and is prepared for receiving the things which in some wise are coherent with and hence go forth together with the virtue with husbands, and thus also with the extreme state of love with us.” They said further: “Be careful that by the delights we have mentioned you do not understand the ultimate delights of that love. Of these we never speak, but of our bosom delights, the perpetual correspondence of which is with the state of the wisdom of our husbands.”
After this there appeared from afar off as it were a dove with a leaf of a tree in its mouth; but as it came near, in place of a dove was seen a little boy with a paper in his hand. And coming up to us he held it out to me, and said, “Read this to the virgins of the fountain.”
And I read these words, “Tell the inhabitants of the earth with whom you are that there is a love truly conjugial, the delights of which are myriads, scarcely any of which the world as yet knows, but it will know them when the church betroths herself to her Lord and marries.”
And then I asked, “Why did the boy call you �Virgins of the Fountain?'” They replied, “We are called virgins when we are sitting at this fountain because we are affections of the truths of our husbands’ wisdom, and the affection of truth is called a virgin. A fountain also signifies the truth of wisdom, and the bank of roses whereon we are sitting signifies its delights.”
Then one of those seven twined a wreath of roses and sprinkled it with water of the fountain, and placed it on the boy’s cap around his little head, and said, “Receive the delights of intelligence. Know that the cap signifies intelligence, and a wreath from this rose-bed, the delights of it.” And decorated with these the boy went away, and at a distance appeared again as a dove, flying, but with a chaplet upon its head.
After some days I again saw the seven wives in a rosary, but not in the same that they were in before. It was a magnificent rosary, no semblance of which had I ever before seen. It was round, and the roses there formed as it were a rainbow arch, its outermost circle, roses or flowers of a crimson * hue, next within, others of a golden yellow, and within these others of a deep blue, and the innermost were of a leek-green or bright green; and within this rainbow rosary was a small lake of limpid water. Those seven wives sitting there, before called the Virgins of the Fountain, seeing me at the window again invited me to them. And when I came they said, “Did you ever see anything more beautiful on earth?” I said, “Never!”
And they said, “Such a thing is created by the Lord in a moment and it represents something new on the earth, for everything created by the Lord is representative. But divine, if you can, what it is. We divine that it is the delights of conjugial love.” Hearing this I said:
“What! The delights of conjugial love about which, from wisdom and also with eloquence you told so many things before? After I left you I told of your conversation to wives dwelling in our region, and said that now, being instructed, I know that you have bosom delights arising from your conjugial love which you can impart to your husbands according to their wisdom; and that therefore, with the eyes of your spirit you are regarding your husbands continually, from morning to evening, and study-to incline and lead their minds to becoming wise, to the end that you may secure those delights. I related also what you mean by wisdom, that it is spiritual-rational and moral wisdom, and as to marriage, the wisdom of loving the wife alone and putting off all concupiscence for others.
But to these things the wives of our region responded with laughter, saying, �What is that? These words are trifles! We do not know what conjugial love is. If our husbands have any, still we have none. Whence its delights then with us? And as to the delights which you call ultimate, sometimes we violently refuse them, for they are disagreeable to us, scarcely otherwise, than violations. Yea, if you observe us you will see no sign of such love in our faces. You trifle then, or jest, if you also say with those seven wives that from morning to evening we are thinking about our husbands, and continually attentive to their good pleasure and caprice, in order that we may obtain from them such delights.’ These of their words I have retained, that I might repeat them to you, as they are opposed, indeed are plainly contrary to your discourse, which I heard from you at the fountain, and received with so much avidity, and also believed.”
To this the wives sitting in the rosary replied, “Friend, you do not know the wisdom and prudence of wives, because they entirely conceal it from men, and they conceal it to no other end than that they may be loved. For every man who is not spiritually but only naturally rational and moral, is cold towards his wife. It is latent with them in their inmosts. This the wise and prudent wife exquisitely and keenly observes, and conceals in so much her conjugial love, and draws it into her bosom, and hides it there so deeply that not the least of it appears in her face, or voice, or gesture. The reason is, that in the degree that the love appears, the conjugial cold of the man pours itself forth, from the inmosts of his mind where it resides, into its ultimates, and induces a total frigidity of the body, and a consequent effort towards separation from bed and chamber.”
Then I asked, “Whence comes such cold which you call conjugial cold?”
They answered, “It is from their insanity in spiritual things; and every man who is insane in spiritual things is inmostly cold to his wife, and inmostly warm towards harlots. And as conjugial love and scortatory love are opposite to each other, it follows that conjugial love becomes cold when scortatory love is warm; and when the cold rules within him a man cannot bear from his wife any sensation of love, and thus no breathing of it. For this reason does the wife so wisely and prudently conceal it, and in so far as she conceals it, by denying and refusing, in so far the man is revived and restored by the inflowing meretricious sphere. Hence it is that the wife of such a man has no bosom delights, such as we have, but only the pleasures, which on the part of the man are to be called pleasures of insanity, because they are the pleasures of scortatory love. Every chaste wife loves her husband, even the unchaste; but because only wisdom is recipient of that love, therefore the wife uses every effort to turn his insanity into wisdom, that is, that he may not lust after others besides herself, which she does in a thousand ways, taking the greatest care that none of them shall be discovered by the man; for she knows well that love cannot be constrained but is insinuated in freedom. Therefore it is given to women to know every state of mind of their husbands from sight, from hearing, and from touch; but it is not given to husbands, on the other hand, to know any state of mind of their wives. A chaste wife can look at her husband with austere countenance, speak to him in a harsh voice, and even be angry and quarrel, and yet in heart cherish a gentle and tender love for him. But that these outbursts of anger, and these dissimulations, have wisdom for an end, and thence the reception of love with the husband, is plain from the fact that in a moment she can be reconciled. Moreover, wives have such means of concealing the love inherent in their heart and marrow, to the end that conjugial cold may not break forth with the man, and extinguish the fire of his scortatory heat also, and thus from green wood make him a dry stick.”
After the seven wives had said these and many more things of the kind, their husbands came with clusters of grapes in their hands, some of which were of delicious flavor, and some of offensive taste; and the wives said, “Why have you also brought bad or wild grapes?” The husbands replied:
“Because we perceived in our souls, with which yours are united, that you were speaking with that man about love truly conjugial, that its delights are delights of wisdom; and also about scortatory love, that its delights are the pleasures of insanity. These are the grapes of offensive taste, or wild grapes, but those are the grapes of delicious flavor.” And they confirmed what their wives had said, adding, “That the pleasures of insanity appear like the delights of wisdom in externals, but not in internals, altogether like the good and the bad grapes that we have brought. For the chaste and the unchaste have like wisdom in externals but altogether unlike in internals.”
After this the little boy came again with a paper in his hand, and held it out to me, saying, “Read.” And I read this: “Know ye, that the delights of conjugial love ascend to the highest heaven, and conjoin themselves on the way, and there, with the delights of all heavenly loves, and thus they enter into their felicity which endures to eternity. The reason is that the delights of that love are also the delights of wisdom. And know also that the pleasures of scortatory love descend even to the lowest hell, and conjoin themselves on the way, and there, with the pleasures of all infernal loves, and thus enter into their infelicity, which consists in the deprivation of all the joys of heart. The reason is that the pleasures of that love are also the pleasures of insanity.”
After this the husbands departed with their wives, and accompanied the little boy even to the way of his ascent into heaven. And they knew the society from which he was sent, that it was a society of the new heaven with which the New Church on the earth will be conjoined.
* Latin purpureus, royal purple, a deep crimson.
295. CONCERNING BETROTHALS AND NUPTIALS.
Betrothals and nuptials, and the accompanying celebrations, are treated of here chiefly from the rational understanding. For the things written in this book have for their end that the reader may see its truths from his own reason and thus assent. For in this way his spirit is convinced, and the matters whereof the spirit is convinced take a place in the mind above those that enter from authority, and on the faith of authority, the reason not being consulted; for these enter no farther into the head than into the memory, and there are mixed with fallacies and falsities; thus they are below things rational which are of the understanding. Any man can talk from these things of the memory as if rationally, but preposterously, for then he thinks as a crab walks, the sight following the tail. Not so if he speaks from understanding. When he does this the rational sight selects from the memory things suitable, wherewith it confirms the truth in itself. It is for this reason that in this chapter many things are adduced which are accepted customs; such as, that selection belongs to men; that parents are to be consulted; that pledges are to be given; that a conjugial covenant is to be entered into before the nuptials; that this is to be consecrated by a priest; so also that there is to be a nuptial celebration; and many other things, which are adduced to the end that man may from his own reason see that such things are inscribed on conjugial love as are requisite to promote and complete it. The heads under which the subject is distinguished, in their order, are the following:-
(1) That selection belongs to the man and not to the woman.
(2) That the man ought to court and solicit the woman respecting marriage with him, and not the reverse.
(3) That the woman ought to consult her parents, or those who are in the place of parents, and then deliberate with herself before she consents.
(4) That after declaration of consent pledges ought to be given.
(5) That the consent ought to be established and confirmed by a solemn betrothal.
(6) That by the betrothal each is prepared for conjugial love.
(7) That by betrothal the mind of the one is conjoined to the mind of the other, in order that the marriage of the spirit may be effected before that of the body takes place.
(8) That it is so with those who think chastely concerning marriages, but otherwise with those who think unchastely about them.
(9) That during the time of betrothal it is not permissible to be bodily conjoined.
(10) That when the time of betrothal is completed the wedding ought to take place.
(11) That before the celebration of the nuptials, a conjugial covenant ought to be entered into in the presence of witnesses.
(12) That the marriage ought to be consecrated by a priest.
(13) That the nuptials ought to be celebrated with festivity.
(14) That after the nuptials the marriage of the spirit becomes also of the body, and thus full.
(15) That such is the order of conjugial love, with its modes, from its first heat to its first torch.
(16) That conjugial love precipitated, without order and its modes, burns out the marrows and comes to an end.
(17) That the states of mind of each, proceeding in successive order, flow into the state of marriage, and yet in one manner with the spiritual and in another with the natural.
(18) Because there is a successive order and a simultaneous order, and the latter is from the former and according to it. Now follows the exposition of these.
As regards the first reason, that selection belongs to the men because they are born for understanding: It is on the ground that the understanding can see clearly what is suitable and what unsuitable, and discriminate between them, and from judgment select the suitable. It is otherwise with women,. because they are born for love they have not the clear discernment of that light, and hence would have no determination towards marriage except from the inclinations of their love. If they have the knowledge for distinguishing men from men, yet their love is carried to the appearances.
As to the second reason why selection is with men and not with women, that, commonly, the love of the sex is with men, and with women the love of one of the sex: With those who have the love of the sex there is free circumspection and also determination. It is otherwise with women, who have inherent the love for one of the sex. To confirm this, if you like, ask of the men you meet concerning monogamic and polygamic marriage, and you will rarely come upon one who will not respond in favor of polygamic, and this is also the love of the sex; but ask women respecting these marriages, and nearly all, except prostitutes, will reject polygamic marriages, from which it is clear that with women there is the love of one of the sex, thus conjugial love.
As respects the third reason, that for men it is not unbecoming to speak of love and to make it known, and that with women it is unbecoming: This is self-evident, and it also follows from this that declaration too belongs to the men, and if declaration, selection also.
That women have the freedom of choice from among their suitors is known, but this kind of choice is restricted and limited, while that of the men is unrestricted and unlimited.
* n. 161.
But it is altogether otherwise with the unchaste, who are those that do not think of marriages and of their holiness from religion. With them there is a marriage of the body and none of the spirit. If anything of a marriage of the spirit appears during the state of betrothal, still this, if it ascends by the elevation of the thoughts respecting it, nevertheless falls back to the lusts which are of the flesh in his will, and so, out of the unchaste things there, plunges itself down headlong into the body, and pollutes the ultimates of its love with alluring ardor, with the result that as it burned in the beginning, so, suddenly it goes out and passes away into winter cold, whereby defection is hastened. The state of betrothal with them scarcely does other than help to fill their lusts with things lascivious, and to contaminate the conjugial of love therewith.
These things are premised that it may be perceived why it is that the minds or spirits should first be united with each other, as in marriage, before they are united also as far as the body, namely, in order that when marriages become of the body they may be of the spirit, so that, consequently, the married partners shall mutually love each other from the spirit and thence in the body.
Let us now look at marriage from this point of view: When conjugial love conjoins the minds of two and forms them into marriage, it then also conjoins and forms their bodies for it; for, as was said, the form of the mind is also interiorly the form of the body, with the only difference that this is outwardly organized for effecting that to which the interior form of the body is determined by the mind. But the mind, formed from conjugial love, not only is inwardly in all the body, round about, everywhere, but especially is inwardly within the organs devoted to generation, which are situated in their own region below the other parts of the body. In these the forms of the mind are terminated with those who are united in conjugial love, consequently the affections and thoughts of their minds are determined thither. In this the activities of their minds from other loves differ; they do not reach thither. The conclusion formed from this is, that, as conjugial love is, in the minds or spirits of two, such is it inwardly in these their organs. But that after the nuptials the marriage of the spirit becomes also of the body, and thus full, is self-evident; consequently that if the marriage in the spirit is chaste, and partakes of its holiness, it is similar when in its fulness in the body; and the contrary if the marriage in the spirit is unchaste.
That all order proceeds from firsts to lasts, and that the lasts become the firsts of any succeeding order; and that all things of intermediate order are the last of a prior and the first of a posterior; and that in this wise ends go forth continually through causes into effects, might be sufficiently confirmed and illustrated to reason from things known and seen in the world; but, as here only the order is treated of in which love goes forth from its first starting point to its goal, these things are passed by, and on this subject only this is said: That, as is the order of this love from its first heat to its first torch, such is it, and such it is continued, for the most part, in its progress afterwards. For in this progress it unfolds itself of such quality as its first heat was in itself, which, if chaste, its chasteness is strengthened in its progressions, but if unchaste, its unchasteness increases in progressing, even until it is deprived of all the chasteness in which it was outwardly and not inwardly from the time of betrothal.
From this it may be seen that the states of mind of each, proceeding in successive order, flow into the state of marriage. But married partners after marriage are entirely ignorant about the successive things which are in their minds, insinuated from things antecedent; and yet these are what give form to conjugial love, and make the state of their minds from which they act the one with the other. A different state, from a different order, is formed with the spiritual from that with the natural, because the spiritual proceed in right order, and the natural in a wrong order; for the spiritual look to the Lord, and the Lord provides and leads the order; but the natural look to themselves and thence proceed in inverted order. The state of their marriage is for that reason inwardly full of unchastities; and as many as are the unchastities, so many are the colds; and as many as are these, so many are the obstructions to inmost life by which its vein is clogged and its fountain dried up.
“There is, in heaven and in the world, successive order and simultaneous order. In successive order one thing follows after another, from the highest even to the lowest; in simultaneous order, however, one thing is beside the other, from the inmost to the outermost. Successive order is as a column with steps from the highest to the lowest; simultaneous order is as a work cohering from the center to the circumference. Successive order becomes simultaneous in the ultimate, in this manner: 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. It is comparatively as if a column of steps by subsiding becomes a cohering body in a plane. Thus what is simultaneous is formed from things successive, and this is so in all things and in every thing of the spiritual world, and in all and every thing of the natural world.” See n. 38, 65, in that work; and very much more on the subject in Angelic Wisdom concerning the Divine Love and the Divine Wisdom, n. 205-229. It is similar with the successive order to marriage, and the simultaneous order in marriage, that is to say, the latter is from the former and according to it. He who knows the influx of successive into simultaneous order can comprehend how the angels can see in a man’s hand all the thoughts and intentions of his mind; and also how wives from their husbands’ hands upon their breasts sensate their affections, which fact has been several times mentioned in the Relations. The reason is that the hands are the ultimates of man, into which the deliberations and conclusions of his mind are determined, and there make what is simultaneous. And therefore it is said in the Word that it is “written upon the hands.”*
* Is. xlix. 16; Rev. xiii. 16; xx. 4.
I once saw not far from me an aerial phenomenon: I beheld a cloud divided into little clouds, some of which were of heavenly blue and some dark; and they appeared to me as if in collision with one another. Streaky rays flashed across them, which appeared now sharp like the points of swords, now blunt like broken swords; and the streaks now darted forwards, now withdrew into themselves, altogether like pugilists. Thus these small different colored clouds appeared as if fighting with one another, but they were at play. And as the appearance seemed not far away from me, I lifted up my eyes and looked intently, and saw boys, young men, and old men entering a house, which was built of marble with a substructure of porphyry. The phenomenon was above this house. Then, addressing one of those who were entering, I asked:
“What is here?” He answered, “A gymnasium, where young men are initiated into various matters that pertain to wisdom.”
Hearing this I went in with them. I was in the spirit, that is, in a similar state to that in which men are in the spiritual world, who are called spirits and angels. And lo! in the gymnasium there appeared in front, a chair; in the middle, benches; at the sides, seats round about; and over the entrance, an orchestra. The chair was for the young men who made answer to the problem to be proposed at that time; the benches were for the auditors; the seats at the sides were for those who had answered wisely before; and the orchestra was for the elders, who were to be arbiters and judges. In the middle of the orchestra was a tribunal where sat a wise man whom they called chief teacher, who proposed the problems to which the young men were to make answer from the chair.
After they were assembled the man arose from the tribunal and said, “Answer now, I pray, to this problem, and solve it if you can: What is the soul, and what is the nature of it?”
At hearing this problem they were all surprised, and murmured, and some of the assemblage upon the benches exclaimed, “Who among men, from the Saturnian age to this our own, has been able to see and apprehend, with any rational thought, what the soul is, and still less what the nature of it is? Is it not above the sphere of the understanding of all?”
But to this they replied from the orchestra, “It is not above the understanding, but within it, and before it; only answer.”
Then the young men chosen for that day to go up to the chair and answer to the problem, arose. They were five, who had been examined by the elders and found to excel in sagacity. They were then sitting on cushioned seats at the sides of the chair; and afterwards they went up in the order in which they sat. Each one when he ascended put on a tunic of silk of the color of opal, over this a toga of soft wool in which flowers were interwoven, and on his head a cap, upon the crown of which was a chaplet of roses encircled with small sapphires.
And I saw the first thus clothed ascend, who said, “What the soul is, and what is the nature of the soul, has not been revealed to any one since the day of creation. It is a secret among the treasures of God alone. But this has been discovered, that the soul dwells within man as a queen.. But where her court is, the learned seers have but conjectured; some, that it is in a small tubercle between the cerebrum and the cerebellum, called the pineal gland. They make the seat of the soul in this, because the whole man is governed from those two brains and this tubercle disposes them; and, therefore, what disposes the brains at will regulates also the whole man, from head to heel” And he added, “Hence this has appeared to many in the world as the truth, or as a probability; but after a time it was rejected as a figment”
When he had said this he put off the toga, the tunic, and cap; which the second of the chosen put on, and ascended to the chair. His statement respecting the soul was, that:
“In all heaven and in all the world it is unknown what the soul is, and what the nature of it is. It is known that it is, and that it is within man, but where, is only conjectured. This is certain, that it is in the head, since there the understanding thinks, and there the will intends, and in the front of the head, in the face, are man’s five organs of sense. Nothing gives life to all these but the soul which resides in the head. But where its court therein is, I do not venture to say, but have agreed with those who assign its seat in the three ventricles of the brain; now with those who assign it to the striated bodies there, now with those who assign it to the medullary substance of each brain, now with those who locate it in the cortical substance, now with those who place it in the dura mater. For there have not been wanting white stones,* as it were, for the confirmation of each seat; stones for the three ventricles in the brain, because they are receptacles of the animal spirits, and of all the lymphs of the brain; stones for the striated bodies, because these form the medulla through which go forth the nerves, and through which each brain is continued into the spine, and from this and from that go forth the fibers out of which the whole body is woven together; stones for the medullary substance of each brain, because this is a collection and assemblage of all the fibers which are the rudiments of the whole man; stones for the cortical substance, because there are the first and the ultimate ends, and thence the beginnings of all the fibers, and thus of the senses and motions; stones for the dura mater, because this is the common covering of each brain, and extends thence by a kind of continuation over the heart, and over the viscera of the body. As for me, I am not more in favor of one of these conjectures than of another. I beg you to judge, and to choose which you prefer.
Having said this he descended, and passed the tunic, the toga, and the cap to the third, who ascending to the chair said:
“What have I, a young man, to do with so lofty a theme? I appeal to the learned men sitting here on either side, I appeal to you wise men in the orchestra, yea, I appeal to the angels of the highest heaven, whether any one, of his own rational light, can attain to any idea of the soul. But respecting its seat in man, I can like others conjecture; and I opine that it is in the heart, and thence in the blood; and the reason of my opinion is, that the heart by its blood governs both the body and the head. For it sends forth the great vessel called the aorta into all the body, and sends the vessels called carotids into all the head, whence there is the universal agreement, that the soul from the heart by means of the blood sustains, nourishes, and vivifies the whole organic system of the body and of the head. In support of this opinion may be added, the expression “heart and soul,” used so many times in the Sacred Scriptures as:
Thou shalt love God with all the heart and with all the soul, and that God creates in man a new soul and a new heart (Deut. vi. 5; x. 12; xi. 13; xxvi. 16; Jer. xxxii. 41; Matt. xxii. 37; Mark xii. 30, 33; Luke x. 27; and other places);
and plainly, that:-
The blood is the soul of the flesh (Lev. xvii. 11, 14).
On hearing this some raised their voices and exclaimed, “Learned, Learned.” They were of the canons.
Then the fourth, having put on the vestments of this one, ascended to the chair, and said:
“I also surmise that no one is of a genius so subtle and refined that he can discover what the soul is, and the nature of it. I am therefore of the opinion that by him who would pry into this subject, subtlety is wasted upon vain efforts. And yet from boyhood I have remained confidently of the opinion in which the ancients were, that the soul of man is in the whole of him and in every part, and thus that it is in the head and in the least parts of it, and in the body and in the least parts of it; and that it was a groundless notion invented by the moderns to designate its seat somewhere, and not everywhere. The soul, moreover, is a spiritual substance, whereof extension is not predicated, nor place, but habitation and impletion. And who when he speaks of the soul does not mean the life? Is not the life in the whole and in every part?”
Many in the audience were favorable to this opinion.
After him the fifth arose, and adorned with the same insignia said this from the chair:
“I do not stop to say where the soul is, whether in some part, or in the whole, everywhere. But from my stock and store I open my mind on the question, What is the soul? And of what nature is it? The soul is not thought of by any one but as a pure something, which may be likened to ether, or air, or wind, wherein the vital from rationality is, which man has more than beasts. I have based this opinion upon the fact that when a man expires he is said to breathe out or give up the soul or spirit. And hence also the soul living after death is believed to be such a breath, wherein is the cogitative life called the soul. What else can the soul be? But as I heard you say from the orchestra that the problem concerning the soul, what it is, and the nature of it, is not above the understanding but in and before it, I beg and pray that you yourselves will unveil this eternal arcanum.”
Then the elders in the orchestra looked to the chief teacher who had proposed the question, who understood from their beckoning that they wished him to descend and instruct. And he immediately descended from the tribunal, passed through the auditorium, and ascended to the chair; and then extending his hand he said:
“Listen, I pray: Who does not believe the soul to be the inmost and the subtlest essence of the man? And what is an essence without a form but a creature of the reason? The soul then is a form. But it shall be told what form. It is the form of all things of love and all things of wisdom. All things of love are called affections, and all things of wisdom are called perceptions. The latter are from the former and thus with them make one form, wherein things innumerable are in such order, series, and coherency, that they can be called one. And they can be called one because nothing can be taken away from it and nothing added to it so that it shall be such. What is the human soul but such a form? Are not all things of love and all things of wisdom essentials of that form? And these with man are in the soul, and from the soul in the head, and in the body. You are called spirits and angels; and you believed in the world that spirlts and angels are as winds or ethers, and thus minds and breaths. But you now see clearly that in fact you are really and actually men, who in the world lived and thought in a material body; and you know that the material body does not live and think, but the spiritual substance in that body; and this you called the soul, whose form you did not know. But now you have seen and see it. You all are souls, about the immortality of which you have heard, thought, said, and written so much; and you cannot die to eternity, because you are forms of love and wisdom from God. The soul then is the human form, from which nothing can be taken away, and to which nothing can be added; and it is the inmost form of all forms of the entire body. And as the forms that are without take both essence and form from the inmost, therefore you, just as you appear to yourselves and to us, are souls. In a word, the soul is the man himself, because it is the inmost man; for which reason its form is the human form, fully and perfectly, and yet it is not life, but the nearest receptacle of life from God; and thus it is a dwelling-place of God.”
Many applauded these words, but some said, “We will reflect upon them.”
I then went home, and lo! over that gymnasium, in place of the former phenomenon, a bright white cloud appeared, without streaks or rays contending with one another, which cloud, penetrating the roof, entered and illuminated the walls. And I heard that they saw writings, and among others this:-
Jehovah God breathed into man’s nostrils the soul of lives and man was made a living soul (Gen. 7).
* A figurative reference to the ancient custom of voting by small white or black stones cast into an urn. [TR.]
Walking once, in tranquillity of spirit and delightful peace of mind, I saw in the distance a grove, in the middle of which was an avenue extending to a small palace; and I saw maidens and young men, and husbands and wives entering. In the spirit I also went thither. And I asked a certain keeper standing at the entrance whether I too might go in. He looked at me, and I asked him, “Why do you look at me?”
He answered, “I look at you to see, whether the delight of peace which is in your face takes anything from the delight of conjugial love. Beyond this avenue is a small garden and in the midst of it a house where are two newly wedded married partners, to whom friends of both sexes are coming to-day to wish them happiness. Those whom I permit to enter I do not know, but have been told that I shall know them by their faces. If I see in them the delight of conjugial love I am to admit them and not others.”
All angels can perceive the delights of the heart of others from their faces, and the delight of that love which he saw in my face was because I was meditating on conjugial love. This meditation shone forth from my eyes, and thence entered the interiors of my face. He therefore told me that I might go in.
The avenue by which I entered was of fruit-trees mutually conjoined by their branches, which formed a continued wall of trees on either side. I passed through the avenue into the small garden which breathed a pleasant fragrance from its shrubs and flowers. The shrubs and the flowers were pairs and pairs, and I heard that such small gardens appear around houses where there are or have been nuptials, and that they are therefore called nuptial gardens.
Afterwards I went into the house and saw there the two married partners, holding each other by the hand and conversing together from love truly conjugial. And it was given me then to see from their faces the very likeness of conjugial love, and from their conversation the vital of it.
When, among the many, I had offered my congratulations and wished them happiness, I went out into the little nuptial garden, and there saw on the right side of it a gathering of young men, towards which all who came out of the house were hastening. The reason why all were running to the place was that the discourse there was about conjugial love, and discourse on that subject by a certain secret power attracts the minds of all to itself. Then I listened to a wise man who was speaking on the subject, and what I heard was in brief this, that:
“The Divine Providence of the Lord respecting marriages and in marriages, in the heavens, is in the most single things and thence in things the most universal, because all the felicities of heaven spring from the delights of conjugial love, as sweet waters from the sweet current of a fountain. And for the same reason it is provided by the Lord that conjugial pairs are born; and that they are continually educated for marriage, the boy and the girl being ignorant of it; and that after the completed time, the then marriageable virgin and the then marriageable youth meet and see each other, somewhere, as if by fate, and then instantly, as by some instinct, they know that they are mates, and from a kind of internal dictate they think within them, the young man, She is mine,’ and the maiden, �He is mine.’ And after this has been for some time in the minds of both, they deliberately address each other and are betrothed. It is said, as if by fate, and as if by instinct, but the meaning is �by the Divine Providence, because this, when unknown, appears so.'”
That conjugial pairs are born and are educated for marriage, unconsciously to both, he confirmed by the conjugial similarity visible in the faces of both, also by the inmost and eternal union of dispositions (animorum) and minds (mentium), which could not be as it is in heaven unless foreseen and provided by the Lord.
After the wise man had thus spoken, and the company applauded, he said further:
“The conjugial is in the very minutest particulars with man, both in the male and in the female; but still the conjugial is one thing in the male and another in the female; and in the masculine conjugial there is something conjunctive with the feminine conjugial, and vice versa, even in the most minute particulars.” This he confirmed by the marriage of the will and the understanding in every one, “which two act together in the very smallest particulars of the mind and in the very smallest particulars of the body, from which it may be seen that the conjugial is in every substantial thing, even the least; and this is made evident by the composite substances that are composed of simple substances. For example, there are two eyes, two ears, two nostrils, two cheeks, two lips, two arms with hands, two loins, two feet; and within in man, two hemispheres of the brain, two ventricles of the heart, two lobes of the lungs, two kidneys, two testicles. And where there are not two they are yet divided in twain. The reason why there are two is because the one is of the will; and the other of the understanding, which act into each other marvellously that they may present a one; so that the two eyes make one sight, the two ears one hearing, the two nostrils one smell, the two lips one speech, the two hands one labor, the two feet one walking, the two hemispheres of the brain one habitation of the mind, the two chambers of the heart one life of the body by means of the blood, the two lobes of the lungs one respiration, and so on. And the masculine and the feminine united by love truly conjugial make one fully human life.”
When he had said this, lightning, which was red, appeared on the right, and on the left, lightning which was white; both were mild, and entered through the eyes into the minds and also enlightened them. And after the lightning it thundered also, which was a gentle murmur flowing down from the angelic heaven and growing louder. Hearing and seeing this, the wise man said:
“These are a signal and monition to me that I should add this to what I have said: That the right of those pairs signifies the good of them, and the left signifies the truth of them; and that this is from the marriage of good and truth, which is inscribed upon a man as a whole and upon his every least part, and the good relates to the will and the truth to the understanding, and both together to a one. Hence it is that in heaven the right eye is the good of vision, and the left is the truth of it; the right ear is the good of hearing, and the left is the truth of it; and that the right hand is the good of man’s power, and the left is the truth of it; and similarly with the other pairs. It was because the right and left have these significations that the Lord said:-
If thy right eye cause thee to stumble, pluck it out. And if thy right hand cause thee to stumble, cut it off (Matt. v. 29, 30).
by which is meant that if good becomes evil it is to be cast out. So also that He told His disciples to,
Cast the net on the right side of the ship; and that when they did this they took an immense multitude of fishes (John xxi. 6, 7);
by which He meant that they should teach the good of charity and thus would gather men.”
After these words two flashes of lightning appeared again, milder than before; and at the same time it was seen that the lightning on the left derived its brilliant whiteness from the ruddy fire of the lightning on the right; seeing which he said, “This is a sign from heaven confirmative of what I have said. For in heaven the fiery is good and shining white is truth; and that the lightning on the left was seen to take its shining white from the red fire of the lightning on the right is a sign showing that the brilliant whiteness of light, or light, is nothing else than the splendor of fire.”
On hearing this all went home, enkindled by those lightnings and by the discourse concerning them, with the good and truth of gladness.
317. CONCERNING REPEATED MARRIAGES.
It may come into discussion whether conjugial love, which is of one man with one wife, can after the death of a married partner be separated, or transferred, or superinduced; so also whether repeated marriages have anything in common with polygamy, and may thus be called successive polygamy; besides many other questions which with reasoners are wont to add themselves as scruples to scruples. Therefore, in order that masters of casuistry, who reason in the shade about these marriages, may see some light, I have thought it would be worth while to present to the judgment the following propositions concerning them, viz.
(1) That whether to contract matrimony again after the death of a married partner depends upon the preceding conjugial love.
(2) That it depends also upon the state of marriage in which they had lived.
(3) That with those who had not love truly conjugial nothing stands in the way, or hinders their contracting matrimony again.
(4) That those who have lived together in love truly conjugial do not wish to marry again, unless for reasons apart from conjugial love.
(5) That the state of marriage of a young man with a virgin is of one kind, and that of a young man with a widow of another.
(6) Also that the state of marriage of a widower with a virgin is of one kind, and that of a widower with a widow of another.
(7) That the varieties and diversities of these marriages, as to love and its attributes, exceed all number.
(8) That the state of a widow is more grievous than the state of a widower.
Now follows the explanation of these.
These external causes which are natural, also take their origin from internal causes which are spiritual, as do all other things in the world and in the body (about which see above at n. 220). The external, natural causes are perceived from the internal, spiritual causes, which come from the marriage of good and truth, and chiefly from these facts of that marriage. That good cannot provide nor dispose anything except by truth; that good cannot protect itself except by truth, and therefore that truth is the defence and as it were the arm of good; that good without truth is destitute of counsel, because it has counsel, wisdom, and prudence by truth. Now, as from creation man is truth, and by creation the wife is its good, or what is the same, as from creation the man is understanding, and from creation the wife is the love of that, it is clear that the external or natural causes which aggravate the widowhood of a woman take their rise from internal or spiritual causes. These spiritual causes, conjoined with the natural, are what are meant by the things said concerning widows in many places in the Word, as may be seen in the Apocalypse Revealed, n. 764.
When the problem concerning the soul had been discussed and solved in the gymnasium, I saw them passing out in order, the chief teacher before them, and after him the elders, in the midst of whom were the five young men who made answer, and following them, the rest. And as they passed out they withdrew to the sides round about the house, where there were walks surrounded by shrubbery; and assembled there, they divided themselves into small groups, which were so many gatherings of young men conversing on matters pertaining to wisdom; in each of which groups was one of the wise men from the orchestra.
Seeing them from my lodging I came into the spirit, and in the spirit went out to them; and I approached the chief teacher, who lately had proposed the question concerning the soul.
When he saw me he said, “Who are you? I wondered, when I saw you approaching in the way, that now you came into my sight and the next moment passed out of sight, or that at one moment you were visible to me and suddenly became invisible. You certainly are not in our state of life.”
To this I answered, smiling, “I am not a player of tricks, nor a Vertumnus; but am an alternate, now in your light, now in your shade, and thus foreign and also native.”
At this the chief teacher looked at me and said, “You say strange and amazing things. Tell me who you are.”
I said, “I am in the world in which you were, and from which you departed, which is called the natural world; and I also am in the world to which you came and in which you are which is called the spiritual world. I am therefore in a natural state, and at the same time in a spiritual state; in the natural state with men on earth, and in the spiritual state with you; and when I am in the natural state I am not visible to you, but when in the spiritual state I am visible. That I am so has been given by the Lord. To you, O enlightened man, it is known that the man of the natural world does not see the man of the spiritual world, nor the reverse; therefore when I let my spirit down into the body, I was not visible to you, and when I raised it out of the body I became visible. You also taught in your instruction in the gymnasium that you are souls, and that souls see souls, because they are human forms; and you know that you did not see yourselves, or your souls within your bodies, when you were in the natural world; and this comes from the difference that there is between the spiritual and the natural.”
When he heard of a difference between the spiritual and the natural he said, “What is the difference? Is it not as between the purer and the less pure? What then is the spiritual but a purer natural?”
I replied, “The difference is not of that kind, but is as between prior and posterior, between which there is no finite ratio, for the prior is within the posterior as the cause is within its effect; and the posterior is from the prior as the effect from its cause. Hence it is that the one does not appear to the other.”
To this the chief teacher responded, “I have thought and pondered upon this distinction, but hitherto in vain. Would that I could perceive it.”
I said, “You shall not only perceive, but shall also see the difference between the spiritual and the natural.” And then I added, “You are in the spiritual state when with your own, but in the natural state when with me. For with them you converse in spiritual language, which is common to all spirits and angels; but with me you talk in my vernacular tongue. For every angel and spirit talking with a man speaks his language, thus French with the French, English with the English, Greek with the Greek, Arabic with an Arabian, and so on. That you may know, then, the difference between the spiritual and the natural as to language, do this: Go among your own and say something there, and keep the words in mind, and with them in memory return and utter them before me.”
He did so and returned to me with the words to them in his mouth, and spoke them, and he did not understand one; the words were entirely strange and foreign, such as are not in any language of the natural world. By this experience, several times repeated, it was made clearly evident that all in the spiritual world have a spiritual language, which has nothing in common with any language of the natural world, and that every man comes into that language after death, of himself. He then also found by experience, at the same time, that the sound itself of spiritual language differs so much from the sound of natural language that spiritual sound, though loud, could not in the least be heard by the natural man; nor natural sound by the spiritual man.
Afterwards I requested the chief teacher and those standing about to go in among their own and write some sentence upon paper, and to come out with the paper to me and to read it. They did so and returned with the paper in the hand; but when they read it they could not understand anything, since the writing consisted merely of certain alphabetic letters with flexions above, each one of which signified some sense of the subject. From the fact that, there, some sense is signified by each letter in the alphabet, it is evident whence it is that the Lord is said to be “the Alpha and the Omega.” When again and again they had gone in, had written, and returned, they came to know that their writing involved and comprehended things without number which no natural writing can ever express; and it was said that this is because the spiritual man thinks thoughts that are incomprehensible and ineffable to the natural man; and that these cannot flow into and be conveyed in any other writing and other language.
Then, as the bystanders were unwilling to comprehend that spiritual thought so greatly excels natural thought as to be relatively ineffable, I said to them, “Make the trial. Go into your spiritual society and think something, and retain it, and return and utter it before me.” And they went in, thought, kept it in mind, came out, but when they would utter the thing they thought they could not, for they found no idea of natural thought adequate to any idea of spiritual thought, and thus no word to express it; for the ideas of thought become the words of speech. And they went in again and returned, and convinced themselves that spiritual ideas are supernatural, inexpressible, ineffable, and incomprehensible to the natural man. And because they are so super-eminent, they said that spiritual ideas or thoughts relatively to natural are the ideas of ideas, and the thoughts of thoughts; and that therefore qualities of qualities and affections of affections are expressed by them; consequently that spiritual thoughts are the beginnings and origins of natural thoughts. And from this it is plain that spiritual wisdom is the wisdom of wisdom, and thus is imperceptible to any wise man in the natural world. It was then told them, from the third heaven, that there is wisdom still more interior or higher, called celestial, the relation of which to spiritual wisdom is like the relation of this to natural; and that these flow in in order, according to the heavens, from the Lord’s Divine wisdom which is infinite.
After this a voice was heard from the higher heaven saying to the chief teacher, “Coma up hither.” And he ascended and returned, and said that the angels like himself had not before known the differences between the spiritual and the natural, for the reason that there had not before been any opportunity for comparison with any man who was at the same in both worlds, and without comparison these differences are not known.
And then I related that, once I was thinking about the essence and omnipresence of God from eternity, that is, about God before the creation of the world, and that because I could not yet remove spaces and times from the ideas of my thought I became troubled, for the idea of nature entered in place of God. But I was told, “Remove the ideas of space and time, and you will see;” and it was given me to remove them, and I saw. And from that time I could think of God from eternity, and not at all of nature from eternity, because God in all time is without time, and in all space is without space, but nature in all time is in time, and in all space is in space; and nature with its time and space could not but begin and arise, but not God who is without time and space. Wherefore nature is from God, not from eternity but in time, that is, together with its time and at the same time with its space.
* 2 Cor. xii: 4.
Then they said, “Yet the little living thing appears to us only as a simple substance.”
And I said, “Nevertheless, there are innumerable things within it. I tell you this that you may know that it is similar with every object that appears before you as one simple and least thing, as well in your actions as in your affections and thoughts. I can assure you that every single grain of thought, and every drop of your affection is divisible, even ad infinitum, and that in so far as your ideas are divisible you are wise. Know, that everything divided is more and more manifold, and not more and more simple, because being divided and divided it approaches nearer and nearer to the infinite, in which all things are infinitely. This is a new thing that I relate to you, before unheard of.”
Having listened to these things the boys went from me to the chief teacher and requested of him that he would sometime propose in the gymnasium something new and unheard of as a problem. He asked, “What?”
They said, “That everything divided is more and more manifold, and not more and more simple, because it approaches nearer and nearer to the infinite, in which all things are infinitely.”
He promised to propose it, and said, “I see this, because I have perceived that one natural idea is the containant of innumerable spiritual ideas; yea, that one spiritual idea is the containant of innumerable celestial ideas. Hence the difference between celestial wisdom, in which the angels of the third heaven are, and spiritual wisdom in which the angels of the second heaven are; and also between natural wisdom in which the angels of the ultimate heaven and also men are.”
I once heard a pleasant discussion among men which was about the female sex: Whether any woman can love her husband who constantly loves her own beauty, that is who loves herself on account of her form. They agreed among themselves first: That women have a twofold beauty, one natural which is of the face and body, and another spiritual which is of love and manners. They also agreed that the two kinds of beauty are quite often divided in the natural world and that they are always united in the spiritual world; for in the spiritual world beauty is the form of love and manners, and therefore after death it very often occurs that deformed women become beauties and beautiful women become deformed.
While the men were discussing the subject certain wives came and said, “Permit us to be present, because knowledge teaches you the matter you are discussing, while experience teaches it to us. And you also know so little about the love of wives that it is scarcely anything. Do you know that it is the prudence of the wisdom of wives to conceal their love for their husbands in the inmost of their breast, or in the middle of their heart?”
The discussion began and the first conclusion by the men was, that: “Every woman wishes to appear beautiful in face and beautiful in manners because she is born an affection of love, and beauty is the form of this affection; a woman therefore who does not desire to be beautiful is not a woman who wishes to love and be loved, and thence is not truly a woman.”
To this the wives said, the beauty of woman dwells in soft tenderness, and therefore in exquisite sensation. Thence is the love of woman for man, and the love of man for woman. Perhaps you do not understand this?”
The second conclusion of the men was, that: “A woman before marriage wishes to be beautiful for men, but after marriage, if she be chaste, only for a man and not for men.”
To this the wives said, “After a husband has tasted the natural beauty of the wife he no longer sees it, but sees her spiritual beauty and from this loves anew; and yet he recalls the natural but under a different aspect.”
The third conclusion from their discussion was, that: “If after marriage a woman desires to appear beautiful in like manner as before it, she loves men and not the man; for a woman loving herself for her own beauty is continually in the wish that her beauty be tasted, and as this no longer appears to the man, as you have said, she wishes it may be tasted by the men before whom it does appear. It is clear that she has the love of the sex, and not the love of one of the sex.”
At this the wives were silent, but murmured these words, “What woman is so free from vanity as not to wish to appear beautiful to men also, at the same time as to her only one?”
Several wives from heaven, who were beautiful because they were heavenly affections, heard these things, and confirmed the three conclusions of the men; but added, “Let them love their own beauty and adornments only for the sake of their husbands, and from them.”
To this the men responded: “Perhaps the wife unites herself with the ability of the man.” The wives laughed at this, saying, “Ability is not wanting so long as the man loves the wife from intelligence, but it is wanting if he loves from insanity. Intelligence is to love the wife only and to this love ability is not wanting; but it is insanity to love, not the wife, but the sex. You comprehend this?”
The second conclusion was: “We women are born into the love of the intelligence of men. If then men love their own proper intelligence, the intelligence cannot be united with its genuine love, which is with the wife. And if the intelligence of the man is not united with its own genuine love, which is with the wife, his intelligence becomes insanity from pride, and conjugial love becomes cold. What woman then can unite her love with cold? And what man can unite the insanity of his pride with the love of intelligence?”
“But,” said the men, “whence has a man honor from his wife, if he does not magnify his own intelligence?” The wives answered, “From love; for love honors. Honor cannot be separated from love; but love can be from honor.”
Afterwards they came to this third conclusion: “You seem as if you love your wives, and do not see that you are loved by your wives, and thus that you love in return, and that your intelligence is the receptable. If then you love your own intelligence within you that becomes the receptacle of your love; and the love of one’s own, because it does not tolerate an equal, never becomes conjugial love, but so long as it prevails, it remains scortatory.”
At this the men were silent, but murmured, “What is conjugial love?”
Certain husbands in heaven heard these things and thence confirmed the three conclusions of the wives.
332. CONCERNING POLYGAMY.
If the reason be sought why polygamic marriages have been utterly condemned by the Christian world, no one, endowed with whatever gift of acutely penetrating a subject by his genius, can clearly see the cause unless he is first instructed, That there is love truly conjugial: That this cannot exist otherwise than between two: Nor between two except from the Lord alone: And that on this love heaven is inscribed with all its felicities. Unless these knowledges precede, and lay as it were the first stone, to no effect does the mind busy itself to draw out from the understanding any reasons, in which it may rest, and on which it may stand, as a house upon its stone or foundation, why polygamy is condemned by the Christian world.
It is known that the institution of monogamic marriage is founded on the Lord’s Word, that:-
Whosoever shall put away his wife except for scortation, and shall marry another, committeth adultery; and that from the beginning, or from the first institution of marriages, it was ordained that two should become one flesh; and that man should not put asunder what God hath joined together (Matt. xix. 3-11).
But although the Lord dictated these words out of the Divine law inscribed on marriage, yet, if the understanding cannot support it with some reason of its own, it may even, by turns to which it is wont, and by sinister interpretations, get around that Divine law and bring it into obscure ambiguity, and finally into an affirmative-negative, affirmative because it is according to the civil law also, and negative because it is not according to their own rational sight. Into this state will the human mind fall if it be not first instructed respecting the knowledges mentioned above, which shall serve the understanding as an introduction to its reasonings, which knowledges are, that there is a love truly conjugial; that it can exist only between two; that it cannot exist between two except from the Lord alone; and that upon that love heaven is inscribed with all its felicities. But these and many other things that relate to the condemnation of polygamy by the Christian world are to be shown in order according to the following articles:-
(1) That there cannot be any love truly conjugial except with one wife; consequently there cannot be true conjugial friendship, confidence, and potency, nor such a conjunction of minds that the two may be one flesh.
(2) That thus it is only with one wife that there can be the celestial beatitudes, the spiritual satisfactions, and the natural delights which, from the beginning, have been provided for those who are in love truly conjugial.
(3) That all these cannot be given except by the Lord only; and that they are not given to others than those who come to Him alone, and at the same time, live according to His commandments.
(4) Consequently, that there cannot be love truly conjugial with its felicities, except with those who are of the Christian church.
(5) That this is the reason why it is not permitted a Christian to marry more than one wife.
(6) That if a Christian marries more than one wife he commits not only natural adultery but also spiritual adultery.
(7) That the Israelitish nation were permitted to marry more wives than one, because with them there was not a Christian church and therefore they could not have love truly conjugial.
(8) That the Mahometans at this day are permitted to marry more wives than one, because they do not acknowledge the Lord Jesus Christ to be one with Jehovah the Father, and thus as the God of heaven and earth, and therefore cannot receive love truly conjugial.
(9) That the Mahometan heaven is outside the Christian heaven; and that it is divided into two heavens, a lower and a higher; and that none are elevated into their higher heaven but those who renounce concubines and live with one wife, and acknowledge our Lord as equal to God the Father, to whom dominion is given over heaven and earth.
(10) That polygamy is lasciviousness.
(11) That with polygamists there cannot be conjugial chastity, purity, and holiness
(12) That polygamists, so long as they remain polygamists, cannot become spiritual.
(13) That polygamy is not a sin with those with whom it is a matter of religion.
(14) That polygamy is not sin with those who are in ignorance concerning the Lord.
(15) That of these, they are saved although polygamists, who acknowledge a God, and from religion live according to the civil laws of justice.
(16) But that none from either of these heavens can be consociated with the angels in the Christian heavens.
(1) That there cannot be love truly conjugial except with one wife; consequently there cannot be true conjugial friendship, confidence, potency, and such a conjunction of minds that the two may be one flesh. That at this day love truly conjugial is so rare as to be generally unknown has been stated several times above. That nevertheless it does actually exist, has also been shown in its own chapter, and after that here and there in those that followed. But, apart from this, who does not know that there is such a love, which in excellence and delightfulness so transcends all other loves that they all seem relatively of small account? That it surpasses the love of self, the love of the world, yea, the love of life, experiences testify. Have there not been, and are there not, those who for the woman desired and solicited as a bride prostrate themselves on their knees, adore her as a goddess, and submit as the vilest slaves to her good pleasure? A proof that this love exceeds the love of self. Have there not been, and are there not, those who for the woman chosen and solicited as a bride count wealth, yea, treasures if they possess them as nothing, and who lavish them also? A proof that this love exceeds the love of the world. Have there not been, and are there not, those who for the woman chosen and solicited for a bride esteem their very life of no account, and crave death if she does not yield to their petition? And to this the many encounters of rivals even unto death testify. A proof that this love is greater than the love of life. Have there not been, and are there not, those who for the woman chosen and solicited for a bride have been made insane by refusal? May one not rationally conclude from this beginning of that love with many, that from its essence this love dominates over every other love as supreme, and that at the time the soul of the man is in it, and promises to itself eternal beatitudes with her who is his choice and solicitation? Who, wheresoever he may search, can discover any other cause for this than that he has given up his soul and his heart to the one? For if a lover while in that state were given the option to elect the most worthy, the most wealthy, and the most beautiful of all the sex from the universe, would he not spurn the option and hold to his chosen one? For his heart is hers alone. These things are said that you may acknowledge that there is a conjugial love of such super-eminence, and that it exists while one only of the sex is loved. What understanding that looks with a keen sight at reasonings, in just connection, cannot deduce from this that, if from his soul, or from inmosts, the lover abides constantly in his love to her, he would realize those eternal beatitudes which he had promised to himself before consent and which he promises in consent? It has been shown above that he also does attain them, if he comes to the Lord and from Him lives true religion. Who else than He enters into the life of man from above, imparts internal, heavenly joys, and carries them into their sequences? And this the more when at the same time He also gives constant potency. That there is no such love and cannot be because it is not with one’s self, or this person or that, is not a valid conclusion.
By Him all things were made that have been made? (John i. 3).
Since:-
He is the God of heaven and earth? (Matt. xxviii. 18).
Since:
No one hath ever seen the form of God the Father, nor heard His voice, except through Him? (John i. 18; v. 37; xiv. 6-11).
From these and very many other passages in the Word. it is evident that the marriage of love and wisdom, or of good and truth, from which only marriages derive their origin, proceeds from Him alone. From this it follows that that love with its felicities is given to no others but those who come to Him; and that it is given to those who live according to His commandments is because with them He is conjoined by love (John xiv. 21-24).
It is not lawful to put away a wife, because from the beginning they were created to be one flesh; and that, Whosoever shall put away his wife without just cause, and shall marry another, committeth adultery (Matt. xix. 3-11).
Still more he that does not put away but retains his wife, and marries another in addition. This law, proclaimed by the Lord concerning marriages, derives its internal cause from spiritual marriage, for whatever the Lord spoke was in itself spiritual, which is meant by the saying:
The words that I speak unto you are spirit and are life (John vi. 63).
The spiritual which is within these words is this: That by polygamic marriage in the Christian world the marriage of the Lord and the church is profaned; likewise the marriage of good and truth; and moreover the Word, and with the Word the church; and the profanation of these is spiritual adultery.
That the profanation of the good and truth of the church out of the Word corresponds to adultery, and that it therefore is spiritual adultery; and that the falsification of good and truth is so likewise, but in a less degree, may be seen confirmed in The Apocalpyse Revealed, n. 134. The reason why the marriage of the Lord and the church would be profaned by polygamic marriages with Christians is, that there is a correspondence between that Divine marriage and the marriages of Christians, concerning which see above (n. 83-102), which correspondence is altogether destroyed if wife is added to wife; and when that is destroyed the man consort is no longer a Christian.
The reason why the marriage of good and truth would be profaned by polygamic marriages with Christians is, that marriages on earth are derived from that spiritual marriage, and the marriages of Christians differ from the marriages of other nations in this, that as good loves truth and truth good, and they are one, so is it with the wife and husband. If therefore a Christian should add wife to wife he would disrupt the spiritual marriage within him, and thus profane the origin of his marriage and so commit spiritual adultery. That marriages on earth are derived from the marriage of good and truth, may be seen above at n. 116-131. That a Christian would profane the Word and the church by polygamic marriage, is because the Word viewed in itself is the marriage of good and truth, and likewise the church in the degree that this is from the Word (see above at n. 128-131).
Now, it is plain that a Christian man-because he knows the Lord, has the Word; and the church in him is from the Lord through the Word,-has, more than a man not a Christian, the faculty of being regenerated and so of becoming spiritual; and also of attaining love truly conjugial, for they go together. Since those from among Christians who marry more wives than one not only commit natural adultery, but at the same time also spiritual adultery, it follows that the damnation of Christian polygamists after death is more severe than the damnation of those who only commit natural adultery. To a question concerning their state after death I heard the answer, that heaven is altogether closed to them; and that in hell they appear as if lying in hot water in a bath house in a bath tub, and that from a distance they thus appear, although they stand and walk upon their feet; and that it is so with them from inward frenzy; and that some such are cast into the gulfs that are at the borders of the worlds.*
* See A. C. n. 9582; E. U. n. 123. (TR.)
It must be kept in mind, in general, that man is born natural that he may become spiritual; and so long as he remains natural he is in night, and as in sleep, respecting spiritual things; and that then he does not even know the distinction between the external natural and the internal spiritual man. That there was not a Christian Church with the Israelitish nation is known from the Word. For they were looking, as they are still looking, for a Messiah who would exalt them above all nations and peoples in the world; wherefore, if it had been said and were now said to them that the Messiah’s kingdom is over the heavens, and from thence over all nations, they would have set it down among trifles. Hence it was that when the Christ, or the Messiah, our Lord, came into the world, they not only did not acknowledge Him, but even atrociously put Him away out of the world. From these facts it is evident that there was not a Christian Church with that nation as there is not at this day; and they with whom the Christian Church is not are external and internal natural, and with them polygamy is not prejudicial, for it is inscribed upon the natural man, and he in fact perceives no other love in marriages than such as is of lust. This is meant in the saying of the Lord:-
Moses for the hardness of their heart permitted them to put away their wives; but from the beginning it was not so (Matt. xix. 8).
It is said that Moses permitted in order that it may be known that it was not the Lord. And it is known from His precepts, and from His abrogation of the rituals which served only for the use of the natural man, that the Lord teaches the internal spiritual man: From His precepts concerning washing, that it is the purification of the internal man (Matt. xv. 1, 17-20; xxiii. 25, 26; Mark vii. 14-23). Concerning adultery, that it is the lust of the will (Matt. v. 28). Concerning the putting away of wives, that it is unlawful; and concerning polygamy, that it is not agreeable to the Divine law (Matt. xix. 3-9).
These, and many other things the Lord taught, which are of the internal and spiritual man, because He alone opens the internals of human minds and makes them spiritual; and He puts these within things natural in order that they also may derive a spiritual essence, as in fact they do if He is approached, and if the life is according to His precepts; which are in brief, that one should believe in Him and shun evils because they are of the devil and from the devil; and do goods because they are of the Lord and from the Lord; and do both as if of one’s self, and at the same time believe that they are done by the Lord through him. The very reason why the Lord alone opens the internal spiritual man, and brings this into the external natural man, is that every man thinks naturally and acts naturally, and for that reason could not perceive anything spiritual and receive it into his natural if God had not put on the natural human, and made also that Divine. From these considerations the truth is now evident, that the Israelitish nation were permitted to take more than one wife because there was not a Christian Church with them.
These things are said that it may be known why it is permitted Mahometans to take more wives than one; that it is because with them there cannot be any love truly conjugial, which is only between one man and one wife, for the reason that they have not, from religion, acknowledged the Lord as equal to God the Father, and thus as the God of heaven and earth. That conjugial love is according to the state of the church with every one, see above at n. 130, and in several other places in the foregoing pages.
First, then, respecting the origin of idolatries: Before that religion there was the worship of idols in every country on earth. The cause of it was, that previous to the coming of the Lord the churches were all representative. Such also was the Israelitish Church; the tabernacle there, the garments of Aaron, the sacrifices, all things of the temple at Jerusalem, and the statutes also, were representative. And with the ancients the knowledge of correspondences, which is also the knowledge of representations, was the very knowledge of the wise, cultivated especially by the Egyptians. Hence their hieroglyphics. From this knowledge they knew what animals of every kind signified; as also trees of every kind.; and what mountains, hills, rivers, and fountains; and what the sun, the moon, and the stars signified. By that knowledge they also had cognition of things spiritual; because the things that were represented, which were such as are matters of spiritual wisdom with the angels, were their origins. Now as all their worship was representative, consisting only of correspondences, therefore they held their worship upon mountains and hills, and also in groves and gardens; and for that reason they consecrated fountains, and in adorations turned their faces to the rising sun; and besides made sculptured horses, oxen, calves, lambs, yea, birds, fishes, serpents, and set them up at home and elsewhere in order, wording to the spiritual things of the church to which they corresponded, or which they represented. Similar objects they also placed in their temples, that they might call to remembrance the holy things of worship which they signified. In the course of time, when the knowledge of correspondences was obliterated, their posterity began to worship the sculptured images themselves, as in themselves holy, not knowing that the ancients, their forefathers, saw nothing holy in them, but only that they represented and therefore signified holy things, according to correspondences. Hence arose the idolatries which filled all countries of the world, the Asiatic with the surrounding islands, the African, and the European.
That all these idolatries might be extirpated, it was brought to pass of the Lord’s Divine Providence that a new religion should begin, accommodated to the genius of the orientals, in which there should be something from each Testament of the Word, and which should teach that the Lord came into the world, and that He was the greatest Prophet, the wisest of all, and the Son of God. This was done through Mahomet, from whom that religion has its name.
From this it is plain that this religion was raised up by the Lord’s Divine Providence, and accommodated, as was said, to the genius of the orientals; to the end that it might destroy the idolatries of so many nations, and give them some knowledge of the Lord before they should come into the spiritual world, which takes place after death with every one; which religion would not have been received by so many kingdoms, and could not have extirpated their idolatries, if it had not been accommodated to their ideas, especially if polygamy had not been permitted. This was permitted also for the reason that without that permission the orientals would have been inflamed with filthy adulteries more than Europeans, and would have perished.
If ye were blind ye would not have sin, but now that ye say ye see, your sin remaineth (John ix. 41).
Since polygamy cannot convict them of sin they therefore after death have a heaven of their own (n. 342), where they have joys according to their life.
From these considerations it is evident that pagans who acknowledge a God and live according to the civil laws of justice are saved. For it is not their fault that they know nothing about the Lord, and consequently nothing about the chastity of marriage with one wife. For it is contrary to Divine justice that they who acknowledge a God and from religion live the laws of justice-which are, to shun evils because they are sins against God and to do goods because they are with God, should be condemned.
I was once in the midst of angels, and heard their discourse. The discourse was on the subject of intelligence and wisdom: “That a man does not perceive but that both are in himself, and thus that whatever he thinks from the understanding or intends from the will is from himself, when yet not the least of it is from the man, except the faculty of receiving from God the things that are of the understanding and of the will. And because every man from birth is inclined to love himself, lest from love of himself and conceit of his own intelligence man should perish, it was provided from creation that this love of man should be transcribed into the wife, and that it be implanted from birth in her, that she shall love the intelligence and wisdom of her man, and thus the man, by which means the wife continually attracts the man’s pride in his own intelligence to herself, and extinguishes it with him and vivifies it with herself, and so turns it into conjugial love, and fills it with amenities beyond measure This is provided by the Lord in order that conceit of his own intelligence may not infatuate the man to such a degree that he would believe that he is intelligent and wise of himself, and not from the Lord, and thus eat of the tree of knowledge of good and evil, and thence believe himself like God, and even a God, as the serpent (which is the love of one’s own intelligence) said and persuaded; for which the man after eating was cast out of paradise, and the way to the tree of life was guarded by a cherub.”
A paradise, spiritually, is intelligence; to eat of the tree of life, spiritually, is to understand and have wisdom from the Lord; and to eat of the tree of knowledge of good and evil, spiritually, is to understand and be wise of one’s self.
But, as it was perceived in heaven that the three were in similar belief, it was said to the ambassador, “Put on the garments of a priest and believe yourself to be a priest, and then speak.”
And he put them on and believed, and then said in a loud voice that nothing of intelligence and wisdom, and thence nothing of prudence, can ever be except from God; and he maintained it with accustomed eloquence, full of rational arguments.
It is peculiar in the spiritual world that a spirit thinks himself to be such as the garment upon him is. The reason is that there the understanding clothes every one.
Afterwards it was said from heaven to the two priests also, “Put off your garments and put on the garments of ministers of state, and believe that you are such.”
And they did so, and then at once thought from their interior selves, and they spoke from reasonings which they had inwardly cherished in favor of man’s own intelligence.
At that moment there appeared a tree by the way, and it was told them, “This is the tree of knowledge of good and evil. Have a care that you do not eat of it.”
But nevertheless the three, infatuated with their own Intelligence, were inflamed with a desire to eat of it, and said among themselves, “Why not? Is the fruit not good?” And they went to it and ate.
Then immediately the three, because they were in similar faith, became cordial friends, and went together in the way of their own intelligence which tends towards hell; but yet I saw them coming back, for they were not yet prepared.
Once when I was looking abroad in the world of spirits I saw, in a certain meadow, men clothed in garments like those of men in the world, from which I knew that they were lately come from the world. I approached them and stood at their side, that I might listen to what they were saying among themselves. They were speaking about heaven, and one among them, who had some knowledge of heaven, said:-
“Wonderful things are there, such as can never be believed by any one unless he has seen them. There are paradisal gardens, magnificent palaces, architecturally constructed because by the very art itself, resplendent as if from gold, in front of which are columns of silver upon which there are heavenly forms of precious stones; and also houses of jasper and of sapphire, in front of which are majestic porticos through which the angels enter; and within the houses are decorations which no art nor language can describe. As to the angels themselves, they are of both sexes, young men and husbands, and maidens and wives, maidens so beautiful that there is no likeness of such beauty in the world. Yet the wives are still more beautiful and appear as very effigies of heavenly love. And their husbands appear as effigies of heavenly wisdom, and all these are in the bloom of early manhood. And what is more, it is not known there that there is any love of the sex other than conjugial love; and, what you will wonder at, the husbands have a perpetual faculty of enjoyment.”
The newly arrived spirits smiled at each other when they heard that there is no love of the sex there other than conjugial love, and that they have a perpetual faculty of enjoyment, and said, “You tell things that are past belief. There is no such faculty. You are perhaps relating fables.”
But a certain angel from heaven then unexpectedly stood in their midst, and said, “Hear me, I pray you. I am an angel of heaven, and have lived with my wife now a thousand years, and through all those years have been in the flower of age like as you see me here. This comes to me from conjugial love with my wife; and I can assure you that the faculty with me has been and is perpetual. But as I perceive that you believe this is not possible, I will speak to you of the matter from reason, according to the light of your understanding. You know nothing of the primeval state of mankind which is called by you the state of integrity. In that state all the interiors of the mind were open even to the Lord, and thence they were in the marriage of love and wisdom, or of good and truth. And as the good of love and the truth of wisdom love each other perpetually, they perpetually will to be united, and the interiors of the mind being open, that spiritual conjugial love with its perpetual effort flows freely down and presents that faculty. The soul itself of man, being in the marriage of good and truth, is not only in the perpetual effort to that unition, but is also in the perpetual effort to fructification and to the production of its own likeness. And as the interiors of man are opened by that marriage even from the soul, and the interiors continually look to the effect in the ultimates as an end, that they may come forth into existence, hence that perpetual effort to fructify and produce the likeness of itself, which is of the soul, becomes an effort of the body; and as the ultimate of the soul’s operation in the body, with two married partners, is in the ultimates of love there, and is dependent on the state of the soul, it is plain from whence this perpetual is in them. There is also perpetual fructification, because the universal sphere of generating and propagating the celestial things which are of love and the spiritual things which are of wisdom, and thence the natural things which are of their offspring, proceeds from the Lord and fills the universal heaven and the universal world; and that heavenly sphere fills the souls of all men, and descends through their minds into the body, even to its ultimates, and gives the power of generating. But this cannot be given to others than those with whom the passage is open from the soul, through the higher and lower things of the mind into the body, down to its ultimates, which is the case with those who suffer themselves to be led back by the Lord to the primeval state of creation. I can affirm that with me now, for a thousand years, neither the faculty, nor strength, nor ability has ever failed; and that I have known nothing at all of any diminution of powers, for they are continually renewed by the continually inflowing universal sphere that I have spoken of; and then they gladden and do not sadden the spirit, as with those who suffer the loss of them. Moreover, love truly conjugial is just like the warmth of spring, from the in-flowing of which all things aspire to germination and fructification, and there is no other heat in our heaven, so that with married partners there it is spring in its perpetual effort; and it is this perpetual effort from which the ability comes. But with us in the heavens fructifications are different from those on earth. With us they are spiritual fructifications, which are of love and of wisdom, or of good and of truth; the wife, from the wisdom of her husband, receives in herself the love of it; and the husband, from the love of it in his wife, receives in himself the wisdom. Yea, the wife is actually formed into the love of the wisdom of her husband, which is effected by receptions of the propagations of his soul, with the delight arising from the fact that she wills to be the love of her husband’s wisdom. Thus does she from a virgin become a wife and a likeness. And from this, love with its inmost friendship with the wife, and wisdom with its felicity with the husband, perennially increase and this to eternity. This is the state of the angels of heaven.”
When the angel had thus spoken he looked upon those who were newly come from the world, and said to them: “You know that when you have been in the vigor of love, you loved your married partners, and that after the delight you have turned away; but you do not know that in heaven we do not love our married partners from that vigor, but that we have the vigor from love, and that because we love our married partners perpetually it is perpetual in us. If then you can invert your state you can comprehend this. Who that loves his married partner perpetually does not love her with his whole mind and with his whole body? For love turns all things of the mind and all things of the body towards that which it loves; and the fact that it is so reciprocally, conjoins them so that they become as it were one.”
And he said further: “I shall not speak to you of the conjugial love inherent from creation in the male and in the female, and of their inclination to legitimate conjunction; nor of the faculty of prolification in the male which makes one with the faculty of multiplying wisdom from love of truth; and that in so far as a man loves wisdom from love of it, or loves truth from good, in so far he is in love truly conjugial and in the accompanying vigor of it.”
And the angel responded, “Shun adulteries as infernal and come to the Lord, and you will have it.”
And they replied, “We will thus shun them and come to the Lord.”
But the angel answered, “You cannot shun adulteries as infernal evils unless you shun all other evils likewise, for adulteries are the complex of them all; unless you shun them you cannot come to the Lord. Others than such the Lord does not receive.”
After this the angel departed, and the new spirits went away sorrowful.
357. CONCERNING JEALOUSY.
Jealousy is here treated of because it also pertains to conjugial love. But there is a just and an unjust jealousy. Just jealousy is with married partners who mutually love each other; there is with them a just and prudent zeal lest their conjugial love be violated, and therefore just grief if it be violated.
But unjust jealousy is with those who by nature are suspicious, and of sickly mind, from viscous and bilious blood. Moreover, all jealousy is by some considered a fault. Especially is it so by whoremongers, who cast blame upon just jealousy.
The word zelotypia, jealousy, is from zelus typos, and there is a type or form of zeal which is just, and a zeal which is unjust; and the differences shall now, in what follows, be unfolded. It shall be done in this order:-
(1) That, regarded in itself, zeal is as the fire of love burning.
(2) That 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.
(3) That the zeal of a man (homo) is of such kind as his love, thus of one kind with him whose love is good, and of another kind with him whose love is evil.
(4) That the zeal of good love and the zeal of evil love are alike in externals, but in internals they are altogether unlike.
(5) That the zeal of a good love in its internals conceals love and friendship; but that the zeal of an evil love in its internals conceals hatred and vindictiveness.
(6) That the zeal of conjugial love is called jealousy.
(7) That jealousy is as a flaming fire against those who infest the love with a married partner, and that it is as a horrible fear for the loss of that love.
(8) That there is spiritual jealousy with monogamists, and natural with polygamists
(9) That jealousy with married partners who tenderly love each other is a just grief, from sound reason, lest conjugial love be divided and so perish.
(10) That with married partners who do not love each other jealousy is from several causes; with some from a variety of infirmities of mind.
(11) That with some there is no jealousy, also from various causes.
(12) That there is also jealousy for concubines, but not of such kind as for wives.
(13) That there is jealousy also among beasts; and among birds.
(14) That jealousy with men and husbands is of another kind than with women and wives.
Now follows the explanation of these propositions.
Love is said to flame like fire, because love is nothing else than spiritual heat, arising from the fire of the angelic sun, which is pure love. That love is heat, as if from fire, is very manifest from the heat of living bodies, which is from no other source than their love; and from the fact that men grow warm, and are inflamed, according to the exaltations of love. From which it is plain that zeal is as the fire of love burning.
That with polygamists conjugial love is natural, may be seen in the chapter on Polygamy, n. 345-347. Then their jealousy likewise is natural, because this follows the love. Of what kind the jealousy of polygamists is, is learned from the relations about them of some eye-witnesses among orientals, which are, that wives and concubines are guarded like captives in work-houses, and are kept and secluded from all communication with men; that into the women’s apartments, or their guarded rooms, no man is permitted to enter unless accompanied by a eunuch; and that there is close observation whether any one of them glances with a lascivious eye or look at a passer-by, and that if this is observed the woman is punished with stripes; and if one practises lewdness with any man introduced by cunning into the entrance hall, or without, she is punished with death.
“The reason why zeal with the man resides in his understanding,” they said, “is this, that conjugial love protects itself by the understanding, as good does by truth. Thus the wife protects the things that are in common with the man through her husband; and for that reason zeal is implanted in. the men, and by men and for the sake of men in women.”
To the question, “In what region of the mind does it reside with men?” they answered:-
“In their soul, because it is also the protection against adulteries; and because these principally destroy conjugial love, in perils of violation the understanding of the man hardens, and becomes as a horn smiting the adulterer.”
Once I was in amazement at the vast multitude of men who attribute creation, and thence all things under the sun and beyond the sun, to nature, saying from an acknowledgment of the heart, when they see anything, “Is not this of nature?” And when asked why they say it is of nature and why not of God, since yet they sometimes say with the generality, that God created nature, and can therefore as easily say that the things they see are of God as that they are of nature, they replied, with an internal, almost inaudible tone, “What is God but nature?” They all from persuasion respecting the creation of the universe from nature, and from this insanity as if from wisdom, appear vainglorious; so much so that they look upon all those who acknowledge the creation of the universe from God as if they were ants that creep along the ground, and tread the beaten way, and some as if they were butterflies that fly in the air, calling their doctrines dreams, because they see what they do not see, saying, “Who has seen God, and who has not seen nature?”
While I was in amazement at the multitude of such, an angel stood by my side and said to me, “What are you meditating upon?”
I replied, “Upon the multitude of such as believe that nature created the universe.”
And the angel said to me, “All hell is of such, and they are called satans and devils-satans those who have confirmed themselves in favor of nature, and thence have denied God, and devils, those who have lived viciously and so have rejected from the heart all acknowledgment of God. But I will lead you to gymnasia, which are in the southwestern quarter, where such abide who are not yet in hell.”
And he took me by the hand and led me. And I saw small houses in which there were gymnasia, and in the midst of them one that appeared to be the official residence of the others. It was built of stone, black as pitch, overlaid with thin plates, as of glass, sparkling as if from gold and silver, like what are called Glacies Marioe (mica) and interspersed here and there with shells, likewise glittering. We approached this building and knocked, and presently one opened the door and said, “Welcome.” And he ran to a table and brought four books, and said, “These books are wisdom which a multitude in the kingdoms of the present day applaud; this book or wisdom many in France applaud; this, many in Germany; this, some in Batavia; and this, some in England.” He said further, “If you would like to see it I will make these four books shine before your eyes;” and then the glory of his reputation shot forth and poured around, and thereupon the books flashed as with light; but this light to our eyes vanished instantly.
And then we asked, “What are you now writing?” He replied that what he was now drawing forth from his treasures and expounding were matters of inmost wisdom, which in brief are these: (1) Whether nature is of life, or life is of nature? (2) Whether the center is of the expanse, or the expanse is of the center? (3) Concerning the center and the expanse of nature and of life.
This said he seated himself again at the table, but we walked about in his gymnasium, which was spacious. He had a candle on the table, because the diurnal light of the sun was not there, but the nocturnal light of the moon; and what surprised me, the candle appeared to be carried and to give light all about the room, but as it had not been snuffed it gave but little light. And while he was writing we saw images of various forms flitting from the table to the walls, which in that nocturnal, lunar light appeared like beautiful Indian birds; but when we opened the door, lo! in the diurnal light of the sun they appeared like birds of evening whose wings are webbed. For they were semblances of truth, which by confirmations become fallacies and which were ingeniously connected by him into a series.
After we had seen these things we went to the table, and asked him what he was writing now. He said, “On the first problem, Whether nature is of life, or life is of nature?” And respecting this he said that he could confirm either and make it true; but as something lay hidden within which he feared, he ventured to confirm but this, “That nature is of life, that is from life, and not that life is of nature, that is from nature.” We courteously asked him what it was that he feared which lay hidden within? He said it was that he might be called by the clergy a naturalist, and thus an atheist, and by the laity a man of unsound reason, “since they both are either believers from a blind faith or see from the sight of those that confirm it.”
But then, with some indignation of zeal for the truth, we admonished him, saying, “Friend, you very greatly err. Your wisdom, which is ability in writing, has led you astray, and the glory of reputation has impelled you to confirm what you do not believe. Do you not know that the human mind is capable of being elevated above things sensual, which are such as are in the thoughts from the bodily senses; and that when it is elevated it sees the things which are of life above, and the things that are of nature beneath? What is life but love and wisdom? And what is nature but the receptacle of these, whereby they work out their effects or uses? Can these be one except as principal and instrumental? Can light be one with the eye? Can sound be one with the ear? Whence come their sensations but from life, and their forms but from nature? What is the human body but an organ of life? Are not all things and every single thing therein organically formed to do whatever the love wills and the understanding thinks? Are not the organs of the body from nature, and love and thought from life? Are they not quite distinct from each other? Lift the keenness of your genius a little higher, and you will see that it is of life to be affected and to think, and that to be affected is from love and to think is from wisdom, and both are from life; for, as was said, love and wisdom are life. If you elevate your faculty of understanding yet a little higher, you will see that there is no love and wisdom unless there is somewhere an origin of it, and that the origin of it is [love itself and]* wisdom itself, and thence life itself, and these are God, from whom is nature.”
After this we talked with him about the second problem, Whether the center is of the expanse, or the expanse is of the center? and asked him why he was discussing this. He replied, to the end that he might come to a conclusion respecting the center and the expanse of nature and of life, thus respecting the origin of the one and the other. And when we asked what his opinion was, he made similar answer as before, that he could confirm either, but that for fear of loss of reputation he should confirm that the expanse is of the center, that is, from the center, “although I know,” he said, “that there was something before the sun, and this everywhere in the universe, and that these things flowed together into order, thus into centers of themselves.”
But then again we addressed him from indignant zeal, and said, “Friend, you are insane.” When he heard this he drew back his seat from the table, and looked at us timidly. And then he turned his ear, but smiling, and we continued, saying, “What is more insane than to say the center is from the expanse? By your miter we understand the sun, and by your expanse we understand the universe, and thus that the universe came into existence without the sun? Does not the sun make nature and all things belonging to it? which are dependent solely on the heat and light proceeding from the sun by its atmospheres. Where were these before? But from whence they are we will tell in the following discussion. Are not the atmospheres and all things that are on the earth as surfaces, and the sun the center of them? What are all these without the sun? Could they subsist for one moment? What were they all then before the sun? Could they have subsisted? Is not subsistence a perpetual coming into existence? Since, therefore, the subsistence of all things of nature is from the sun, it follows that the coming into existence of them all is also from the sun. This every one sees and acknowledges of his own observation. As the posterior exists from the prior, does it not also subsist from the prior? If the surfaces were prior and the center posterior would not the prior subsist from the posterior? But this is contrary to the laws of order. How can things posterior produce things prior? Or exteriors, interiors? Or things grosser, things purer? How then can superficies, which constitute the expanse, produce centers? Who does not see that this is against the laws of nature? We have brought forward these arguments from rational analysis to establish that the expanse exists from the center, and not the contrary, although every one who thinks rightly sees it without these arguments. You said that the expanse flows together into the center of itself. Is it thus of chance that it flowed into so wonderful and stupendous an order so that one thing is for another, and all things and every single thing for man and his eternal life? Can nature, from any love by any wisdom, provide such things? And of men make angels? And from angels, heaven? Suppose this, and meditate on these things, and your idea of the existence of nature from nature will fall.”
After this we asked him what he had thought and what he now thought, about the third problem, Concerning the center and the expanse of nature and of life; whether he believed the center and the expanse of life to be the same as the center and expanse of nature? He said he hesitated, and that he had thought before that the interior activity of nature was life, and that from this are the love and wisdom which essentially make the life of man; and that the fire of the sun by its heat and light produces them, the atmospheres being means. But now from what he had heard about the eternal life of man he was in doubt; and this doubt swayed his mind now up and now down; when up he acknowledged a center of which he knew nothing before, and when down he saw a center which he had believed the only one; and that life is from the center of which he had not known before, and nature from the center which he had before believed to be the only one, and that each center has an expanse about itself.
To this we said, “Well, if only he would also view the center and the expanse of nature from the center and expanse of life, and not contrariwise.” And we informed him that above the angelic heaven there is a sun which is pure love, to appearance fiery, like the sun of the world; and that from the heat which proceeds from that sun angels and men have will and love, and from the light from it they have understanding and wisdom. And that the things which are of life are called spiritual; and that those which proceed from the sun of the world are containants of life, and are called natural. Then, that the expanse of the center of life is called the spiritual world which subsists from its own sun; and that the expanse of nature is called the natural world, which subsists from its sun. Now, as spaces and times cannot be predicated of love and wisdom, but states instead, the expanse about the sun of the angelic heaven is not an extense, but is yet within the extense of the natural sun, and is with the living subjects there according to reception, and reception is according to forms.
“But then” he asked, “from whence is the fire of the sun of the world or of nature?”
We answered, “It is from the sun of the angelic heaven, which is not fire but Divine love, proximately proceeding from God who is Love itself.”
This, because it is marvellous, we explained in this way: “Love in its essence is spiritual fire. Hence it is that in the Word, in its spiritual sense, fire signifies love; for which reason it is that priests in temples pray that heavenly fire may fill the hearts, by which they mean love. The fire of the altar, and the fire of the candlestick in the tabernacle with the Israelites, represented nothing else than Divine love. The heat of the blood, or vital heat of men and of animals, in general, is from no other source than from the love which makes their life. Hence it is that man is enkindled, waxes warm, and is inflamed when his love is exalted into zeal, anger, and wrath. From this fact, therefore, that spiritual heat, which is love, produces natural heat with men, even so that it kindles and inflames their faces and their limbs, one may be assured that the fire of the natural sun existed from no other source than from the fire of the spiritual sun, which is Divine love. Now, as the expanse springs from the center and not the reverse, as we have said before; and as the center of life, which is the sun of the angelic heaven, is Divine love proximately proceeding from God, who is in the midst of that sun; and as from this is the expanse of that center, which is called the spiritual world; and as from that sun came into existence the sun of the world, and from this its expanse, which is called the natural world, it is clear that the universe is created from the one God.”
After these words we departed, and he attended us beyond the area of his gymnasium, and talked with us about heaven and hell, and about the Divine auspices, from a new sagacity of his genius.
* In this Relation as found in True Christian Religion, n. 35 are found the additional words Ipse Amor et which in the translation above have been added in brackets.
Once when I was looking around in the world of spirits, I saw in the distance a palace, surrounded, and as it were besieged by a multitude; and I also saw many running towards it. Astonished at this I hastily left the house and asked one who was running what was the matter there. He replied that three new-comers from the world had been taken up into heaven, and had seen magnificent things there, and also maidens and wives of wondrous beauty; and having been let down from that heaven they went into this palace, and were relating what they had seen, especially that they had seen beauties such as their eyes had never seen, nor could see unless illumined with the light of the aura of heaven. As to themselves, they said that in the world they had been orators from the kingdom of France, and that they had given attention to the cultivation of eloquence, and now there had come upon them a desire to speak on the origin of beauty. This having become known in the vicinity was the cause of the multitude flocking together to hear.
Hearing this I also hastened thither and entered. And I saw those three men standing in the midst, clad in togas of the color of sapphire, which as they turned glistened as with gold, from threads of gold interwoven. They were standing behind a sort of rostrum ready to speak. And presently one arose upon a step behind the rostrum, to declaim respecting the origin of the beauty of the female sex, and advanced this:
When the third had said this the assemblage applauded and exclaimed, “He has won.” And immediately a flamy light, which is also the light of conjugial love, filled the house with splendor and their hearts, at the same time with pleasantness.
385. ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS.
There are indications which show clearly that conjugial love, and the love of infants which is called storge are conjoined; and there are indications also which may induce the belief that they are not conjoined. For there is a love of infants with married partners who from the heart love each other, and with married partners who are discordant; and also with those that are separated, and sometimes it is more tender and stronger with them than with others. But nevertheless, that the love of infants is conjoined perpetually with conjugial love is evident from the origin from whence it flows in. Although varied in those that receive, the loves yet remain unseparated, just as the first end is in the final end which is the effect. The first end of conjugial love is the procreation of offspring, and the last end, which is the effect, is the offspring procreated. That the first end carries itself into the effect, and is therein as in its beginning, and does not withdraw from it, may be seen from rational intuition of the progression of the ends and causes, in their order, to effects. But, as the reasonings of very many only begin from effects, and proceed to some conclusions from them, and not from causes and thence analytically to effects, and so on, therefore the rational things of light cannot but become the obscurities of a cloud, whence spring deviations from truths arising from appearances and fallacies. But that it may be seen that conjugial love and the love of infants are interiorly conjoined, even though outwardly disjoined, it shall be shown in this order:-
(1) That two universal spheres proceed from the Lord for the conservation of the universe in the state created; one of which is the sphere of procreating, and the other the sphere of protecting the things procreated.
(2) That these two universal spheres make one with the sphere of conjugial love and with the sphere of the love of infants.
(3) That these two spheres inflow into all things of heaven and into all things of the world, universally and singly, from first things to last.
(4) That the sphere of the love of infants is a sphere of protection and support of those who cannot protect and sustain themselves.
(5) That this sphere affects the evil as well as the good, and disposes every one to love, protect, and sustain his offspring, from his own love.
(6) That this sphere principally affects the female sex, thus mothers, and the male sex, or fathers, from them.
(7) That this sphere is also a sphere of innocence and peace from the Lord.
(8) That the sphere of innocence inflows into infants, and through them into parents and affects them.
(9) That it flows in also into the souls of parents, and conjoins itself with the same sphere with infants; and that it is insinuated especially by the touch.
(10) That in the degree in which the innocence with infants recedes, affection also is remitted and conjunction, and this successively even to separation.
(11) That the rational state of innocence and peace with parents towards infants is, that they know and can do nothing of themselves but from others, especially from the father and mother; and that this state also successively passes away, as they know and are able to act of themselves and not from them.
(12) That this sphere progresses in order, from the end through causes into effects, and forms periods, through which creation is preserved in the state foreseen and provided.
(13) That the love of infants descends, and does not ascend.
(14) That wives have one state of love before conception, and another after it even to the bringing forth.
(15) That conjugial love is conjoined with the love of infants with parents, by causes spiritual and hence natural.
(16) That the love of infants and children is of one kind with spiritual married partners, and of another with natural.
(17) That with the spiritual this love is from the interior or prior, but with the natural is from the exterior or posterior.
(18) That it is owing to this, that the love is with married partners who mutually love each other, and also with married partners who do not love each other at all.
(19) That the love of infants continues after death, especially with women.
(20) That infants are educated by them under the auspices of the Lord, and increase in stature and in intelligence as in the world.
(21) That it is there provided by the Lord that the innocence of infancy with them becomes the innocence of wisdom, and that thus infants become angels.
Now follows the exposition of these.
There are also analogies of that love in the vegetable and mineral kingdoms. In the vegetable kingdom, in that seeds are protected by shells, like swaddlings, and besides in fruit as in a house, and are nourished with the sap as with milk That there is something like this among minerals appears from the matrices and coverings, wherein the noble gems and noble metals are concealed and guarded.
Peace I leave with you; my peace I give unto you (John xiv. 27).
And this is meant also by the peace with which they were to salute a city, or a house, when they entered it.
Which, if worthy, peace should come upon it, and if unworthy the peace should return (Matt. x. 11-15).
Hence also the Lord is called the “Prince of Peace” (Is. ix. 5). Innocence and peace are the inmost things of heaven, for the reason too that innocence is the esse of every good and peace is the blessedness of every delight that is of good. See the work on Heaven and Hell, Concerning the State of Innocence of the Angels of Heaven, n. 276-283; and Concerning the State of Peace in Heaven, n. 284-290.
With natural fathers and mothers the love of infants is indeed also from innocence, but this, received by them, is wrapped about with their own love, and hence they love infants from this and at the same time from that, kissing, embracing, carrying, taking them to their bosom, and fondling them beyond all measure, and look upon them as of one heart and one soul with themselves. And then, after their state of infancy, up to adolescence and beyond, when innocence no longer operates, they love them, not on account of any fear of God and actual piety, or piety of life, nor for any rational and moral intelligence in them, and little, indeed scarcely at all, do they consider their internal affections and thence virtues and good morals, but only the things external for which they have regard. To these they adjoin, affix, and attach their love, and consequently close the eyes to their faults, excusing and favoring them. The reason is that the love of their progeny with them is also the love of themselves, and this love clings to the subject outwardly, but does not enter into it as it does not into themselves.
But natural fathers, as soon as they realize that they are living after death and recall to their memory the children who had deceased before them, and as they are made present also by strong desire, are instantly conjoined. with them, and they cling together like a bundle of sticks tied together; and then the father is delighted continually with the sight of them and by conversation with them. If the father is told that some of these, his children, are satans, and that they have done injury to the good, yet he keeps them together in a sphere about him or in a company before him. If he himself sees that they inflict injury and do evil, he still pays no heed to it, and does not dissociate any one of them from him. Wherefore, that such a pernicious company may not continue, they are of necessity sent together into hell; and there the father in the presence of his children is shut up under guard, and his children are separated and sent away, each to his place of life.
After that I saw represented by them the descent of the Lord to them that are bound, and His ascent with the bound into heaven; and what was infantile, they let down slender cords almost invisible, very soft and tender, with which they might aid the Lord in His ascent-always in holy fear lest something in the representation should touch something that did not contain anything heavenly. Besides other representations, by which infants are brought at the same time into cognitions of truth and affections of good, as by plays suited to the minds of infants. To these and like things infants are led of the Lord by the innocence passing through the third heaven; and thus spiritual things are insinuated into their affections; and thence into their tender thoughts, in such wise that the infants do not know but that they themselves do and think such things of themselves, by which means their understanding is initiated.
Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of the heavens. Verily I say unto you, whosoever shall not receive the kingdom of the heavens as a little child he shall not enter therein (Mark x. 14, 15; Luke xviii. 16, 17).
By little children here, as also in other places in the Word, they are meant who are in innocence. The reason why good is good in so far as innocence is within it, is that all good is from the Lord, and innocence is to be led by the Lord.
One morning when I awoke out of sleep, meditating in the early and serene light before I was fully awake, I saw through the window as it were a flash of lightning, and presently heard as it were rolling thunder. And as I was wondering whence it was I heard these words from heaven: “There are some not far from you who are reasoning sharply about God and about nature. The vibration of light like lightning and the rumbling of the air like thunder are the correspondences and thence the appearances of the contest and collision of arguments on one side in favor of God and on the other in favor of nature.”
The cause of this spiritual contest was this. There were certain satans in hell who said among themselves, “Would that we might be permitted to speak with the angels of heaven, and we would show conclusively and fully that nature is that which they call God, from whom all things are, and thus that God is only a word unless nature is meant.”
And as the satans with their whole heart and soul believed this, and also longed to speak with the angels of heaven, it was given them to ascend out of the mire and darkness of hell, and to speak with two angels then come down from heaven. They were in the world of spirits, which is intermediate between heaven and hell.
The satans seeing the angels there, quickly ran up to them, and in a furious voice exclaimed, “Are you the angels of heaven with whom it is permitted us to engage in reasoning about God and about nature? You are called wise because you acknowledge God; but O how simple you are! Who sees God? Who understands what God is? Who comprehends that God governs, and can govern, the universe and all and each thing of it? Who, but the common people and the rabble, acknowledges what he does not see and understand? What is more obvious than that nature is all-in-all? Who sees anything but nature with the eye? Who hears anything but nature with the ear? Who perceives anything but nature by the smell? Who tastes anything but nature with the tongue? Who feels anything but nature by the touch of the hand and of the body? Are not the senses of our body the only witnesses of truth? Who cannot from then swear that a thing is so? Are not your heads in nature? Whence the influx into the thoughts of the head but from her? Take her away can you think anything?” Besides much other like matter.
Hearing this the angels responded, “You speak in this way because you are merely sensual. All in the hells have the ideas of their thought immersed in the senses of the body, and cannot elevate the minds above them. We therefore excuse you. A life of evil, and thence the belief in what is false, have so closed the interiors of your minds that elevation above things sensual is with you impossible, except in a state removed from the evils of life and the falsities of faith. For a satan equally with an angel can understand truth when he hears it, but he does not retain it, because evil obliterates the truth and brings in falsity. But we perceive that you are now in a state thus removed, and that thus it is possible for you to understand the truth which we speak. Give attention then to what we say.”
And they said, “You were in the natural world, died there, and now you are in the spiritual world. Did you before now know any thing about a life after death? Did you not before deny it, and make yourselves equal with beasts? Did you before now know any thing about heaven and hell? Or any thing about the light and heat of this world? Or about the fact that you are no longer within nature, but above it? For this world and all things pertaining to it are spiritual; and spiritual things are above natural, so that not even the least of nature can flow into this world. But you, because you have believed nature to be a god or a goddess believe also the light and heat of this world to be the light and heat of the natural world; when in fact it is not so at all, for here natural light is thick darkness and natural heat here is cold. Did you know any thing about the sun of this world from which our light and heat proceed? Did you know that this sun is pure love, and the sun of the natural world is pure fire? And that the sun of the world, which is pure fire, is that from which nature exists and subsists? And that the sun of heaven, which is pure love, is that whence life itself, which is love with wisdom, exists and subsists? And thus that nature, which you make a god or goddess, is manifestly dead? You can, if a guard is granted you, ascend with us into heaven; and we, if a guard is granted us can descend with you into hell. And in heaven you will see things magnificent and splendid; but in hell things squalid and unclean. The differences arise from the fact that all in heaven worship God, and all in hell worship nature; and those magnificent and splendid things in the heavens are the correspondences of the affections of good and of truth; and the squalid and unclean things in the hells are correspondences of the lusts of the evil and false. Judge now from these things and those whether God or nature is all-in-all.”
To this the satans replied, “In the state in which we now are we are able to conclude from what we have heard that it is God; but when the delight of evil takes possession of our minds we see nothing but nature.”
The two angels and the two satans were standing not far from me on the right, so that I saw and heard them.
And lo! I saw many spirits around them, who in the natural world had been celebrated for learning, and I was surprised that these learned men stood now beside the angels, now beside the satans, and that they favored those beside whom they stood. And I was told that their changes of place were changes of their state of mind, favoring now one side now the other; “For they are Vertumni.* And we will tell you a mystery. We have looked down upon earth, to those celebrated for learning who have thought according to their own judgment about God and about nature, and we find six hundred out of a thousand in favor of nature, and the rest in favor of God; but they were in favor of God because they had frequently said that nature is from God, not from any understanding, but only from what they had heard; and frequent speech from memory and recollection, though not at the same time from thought and intelligence, induces a sort of faith.”
After this a guard was given the satans and with the two angels they ascended into heaven, and saw magnificent and splendid things. And being then in illustration from the light of heaven there, they acknowledged that there is a God, and that nature is created to subserve the life which is in God and from God; and that nature in itself is dead, and so does nothing of itself, but is actuated by life. Having seen and perceived these things they descended; and as they descended the love of evil returned, and closed their understanding above and opened it beneath. And then there appeared as it were a veil above it, flashing from infernal fire; and the instant their feet touched the earth the ground opened beneath them, and they sank down to their own.
* Vertumnus was a god among the Romans who could assume various shapes; Vertumni is the plural of Vertumnus.
And they came and asked that what had been written respecting God and nature might be read to them; and I read therefrom the following:*
“They who believe in Divine operation in the single things of nature can confirm themselves in favor of the Divine by very many things that they see in nature, equally with, yea, better than those who confirm themselves in favor of nature. For those who confirm themselves in favor of the Divine consider the wonders that are visible in the production both of vegetables and animals. In the Productions of Vegetables, how that from a small seed cast into the earth there comes forth a root, by means of the root a stem, and successively branches, leaves, flowers, and fruit, even to new seeds, just as if the seed knew the order of succession or procession by which it is to renew itself. Can any rational man think that the sun which is pure fire knows this? Or that it can put it into its heat and light to effect such things? And that it can form the wonderful things within them and purpose use? A man whose rational is elevated when he sees and contemplates these things cannot but think that they are from Him who has infinite wisdom, that is from God. They also who acknowledge the Divine see and think this. But those that do not acknowledge do not see and think this, because they will not, and thus let their rational so far down into the sensual that it derives all its ideas from the light in which the senses of the body are and confirms their fallacies, saying, “Do you not see the sun operating these things by its heat and light? What is that which you do not see? Is it anything?
“They that confirm themselves in favor of the Divine consider also the wonders that are observable in The Production of Animals. To mention here only with respect to eggs, that within them lies hidden a chicken in its seed or inception, with every requisite until it is hatched from the shell, and also for its progression after it leaves the shell until it becomes a bird or flying thing in the form of its parent. And if one takes notice of the form, it is such that it cannot but excite amazement if he thinks profoundly; for that in the least as well as in the greatest of them, yea, in the invisible as in the visible, that is, in the minutest insects as in the large birds and beasts, there are organs of the senses, of sight, smell, taste, and touch; and organs of motion which are muscles, for they fly and walk; and viscera also around the heart and lungs which are actuated by brains. That even poor insects rejoice in such organs is known from their anatomy described by some, especially by Swammerdam in his Biblia Naturoe. They who ascribe all things to nature indeed see such things but think only that they exist, and say that nature produces them, and they say this because they have turned their mind away from thinking of the Divine, and those who have turned away from thought of the Divine, when they behold the wonderful things in nature cannot think rationally, much less spiritually, but think sensually and materially, and then think in nature from nature and not above it, in like manner as do those who are in hell, with only this difference from beasts, that they have the power of rationality, that is, that they can understand and so can think otherwise if they will.
“They who have turned themselves away from the thought of the Divine when they behold the wonderful things in nature, and thereby become sensual, do not reflect that the sight of the eye is so gross that it sees many minute insects as one obscure object, and yet that each one of these is organized to feel and to move itself, and so is provided with fibers, and vessels, and a little heart, and pulmonary tubes, and minute viscera, and brains, and that these are woven together out of the purest things in nature, and that these contextures correspond to some life by which the minutest of them are distinctly actuated. Since the sight of the eye is so gross that many such creatures, with the innumerable things in each, appear to it as one little obscure thing, and yet they who are sensual think and judge from that sight, it is manifest how their mind has become gross, and hence in what thick darkness they are as to spiritual things.
* From Divine Love and Divine Wisdom, 351-357.
* In the work from which this was being read (D. L. W.), which was published in 1763, and written probably in 1762, the number of years is given as nineteen, and the statement here has in some editions been changed to make it conform to that. This not only appears unwarrantable, but a substantial error. The author, in making new use of this material, simply brings the time of this remarkable experience down to the then present, which was about 1768, the date of this work. A year later, in using yet again some of the same material, and referring to the same experience (in The True Christian Religion, n. 12) he extends the period another year and makes it twenty-six years. [TR.]
423. THE PLEASURES OF INSANITY PERTAINING TO SCORTATORY LOVE.
ON THE OPPOSITION OF SCORTATORY LOVE AND CONJUGIAL LOVE.
“At this threshold it is to be explained first what is meant by scortatory love in this chapter. The fornicatory love that precedes marriage is not meant; nor that which follows it after the death of a married partner; nor the concubinage which is entered upon for legitimate, just, and weighty reasons; nor are the mild kinds of adultery meant; nor the graver kinds of which a man actually repents. For these do not become opposite, and those are not opposite to conjugial love. That they are not opposite will be seen hereafter when each comes to be treated of. But by the scortatory love opposite to conjugial love here is meant the love of adultery when it is such that it is not regarded as a sin, nor as evil, dishonorable, and against reason, but as permissible with reason. This scortatory love not only makes conjugial love the same as itself, but also ruins, destroys, and at length nauseates it.
The opposition of this love to conjugial love is treated of in this chapter. That it treats of no other may be manifest from the chapters that follow, Concerning Fornication, Concubinage, and the different kinds of Adultery.” But that the opposition may be evident to the rational sight, it shall be shown in the following sequence:-
(1) That the quality of scortatory love is not known unless the quality of conjugial love is known.
(2) That scortatory love is opposite to conjugial love.
(3) That scortatory love is opposite to conjugial love, just as the natural man regarded in himself is opposite to the spiritual man.
(4) That scortatory love is opposite to conjugial love just as the intermarriage of the evil and the false is opposite to the marriage of good and truth.
(5) That scortatory love is therefore opposite to conjugial love just as hell is opposite to heaven.
(6) That the uncleanness of hell is from scortatory love; and that the cleanness of heaven is from conjugial love.
(7) Likewise the uncleanness in the church; and the cleanness there.
(8) That scortatory love makes man more and more not man (homo), and not a man (vir); and that conjugial love makes man more and more man (homo), and more and more a man (vir).
(9) That there is a sphere of scortatory love and a sphere of conjugial love.
(10) That the sphere of scortatory love comes up out of hell; and that the sphere of conjugial love comes down from heaven.
(11) That in each world these two spheres meet each other but do not conjoin themselves.
(12) That between these two spheres there is an equilibrium, and that man is in this.
(13) That man is able to turn himself to whichever he pleases, but that in so far as he turns himself to the one he turns himself away from the other.
(14) That each sphere carries delights with it.
(15) That the delights of scortatory love begin from the flesh, and that they are of the flesh even in the spirit; but that the delights of conjugial love begin in the spirit, and that they are of the spirit even in the flesh.
(16) That the delights (jucunditates) of scortatory love are pleasures of insanity; and that the delights (juounditates) of conjugial love are the delights (delitice) of wisdom.
The explanation of these now follows.
On account of the correspondence of filthy loves with excrement and mire, it was commanded the sons of Israel:
That they should carry with them a paddle with which they should cover their excrement, lest Jehovah walking in the midst of their camp should see the nakedness of the thing and turn back (Deut. 13, 14).
This was commanded because the camp of the sons of Israel represented the church, and those unclean things represented the lasciviousness of scortations; and by Jehovah God walking in the midst of their camp was signified His presence with the angels; that they should cover it, was because all those places in hell where crowds of such abide are covered and closed; and for that reason it is also said, “lest He see the nakedness of the thing.” That all the places in hell are closed it has been given me to see; and also that when they were opened, which was when a new demon entered, a stench exhaled therefrom so foul that it infested my belly with a heavy oppression; and what is surprising, those foul odors are as delightful to them as excrements are to swine. From which it is plain how it is to be understood that what is unclean in the church is from scortatory love, and what is clean there is from conjugial love.
But the contrary befalls purposed and confirmed adulterers, of whom just above, n. 432. It is known, though not much proclaimed, that with them the faculty and virtue which is called manly become enfeebled even to none; and after that also begins coldness towards the sex; and then follows disdain which leads to loathing. That those adulterers are such in hell I have heard from sirens-who are obsolete lusts of venery-and also from brothels there at a distance.
From these considerations it is clear that scortatory love makes a man more and more not man (homo), and not a man (vir), and that conjugial love makes man more and more man (homo), and more and more a man (vir).
For those spheres are opposite to each other just as the love of adultery is opposite to the love of marriage, which opposition has been treated of in the preceding parts of this chapter.
After I had brought to a close my meditations on conjugial love, and had begun the meditations on scortatory love, two angels suddenly stood by me and said, “We perceived and understood what you meditated before, but the things on which you are now meditating pass away and we do not perceive them. Let these alone, for they are of no account.”
But I answered, “This love on which I am now meditating is not of no account, for it exists.”
And they said, “How can there be a love that is not from creation? Is not conjugial love from creation? Is not this love between two who can become one? How can there be a love which divides and separates? Can any young man love any other virgin than one who loves in return? Must not the love of one cognize and acknowledge the love of the other, and conjoin themselves of themselves when they meet? Who can love a non-love? Is not conjugial love alone mutual and reciprocal? If not reciprocal does it not rebound and become nothing?”
On hearing this I asked the two angels from what society in heaven they came. They said, “We are from the heaven of innocence. We came as infants into this heavenly world and were reared under the auspices of the Lord. And when I became a young man, and my wife who is with me here became a marriageable girl, we were affianced and bethrothed, and joined at the first omens.* And because we have not known of any other love than true nuptial and conjugial love, when the ideas of your thought about a strange love entirely opposite to our love were communicated to us we did not comprehend it at all. We have therefore come down to ask of you the reason why you are meditating upon things that cannot be perceived. Tell us then how there can be a love which is not only not from creation, but is actually against creation. We regard opposites to creation as objects that have no reality.”
As he said this I was gladdened in heart that it was granted me to speak with angels of such innocence that they did not know in the least what scortation is. I therefore opened my mouth and taught them, saying:
“Do you not know that there is good and evil? and that good and not evil is from creation? And yet evil viewed in itself is not nothing, although it is nothing of good. Good is from creation, and also good in the greatest degree and in the least degree; and when this least becomes none on the other side evil springs up. There is therefore no relation nor progression of good to evil; but a relation and progression of good to greater and less good, and of evil to greater and to less evil; for in every and in all things they are opposites. And good and evil being opposites, there is an intermediate, and in that is equilibrium, in which evil acts against good; but because it does not prevail it abides in the endeavor. Every man is brought up in this equilibrium, which, as it is between good and evil, or what is the same between heaven and hell, is a spiritual equilibrium, which produces freedom with those who are in it. From this equilibrium the Lord draws all to Himself, and the man who from freedom follows, is led out from evil into good and thus into heaven. So it is with love, especially with conjugial love and with scortatory love. This love is evil and that is good. Every man who hears the Lord’s voice and from freedom follows is introduced by the Lord into conjugial love, and into all its delights and satisfactions; but he who does not hear and does not follow introduces himself into scortatory love, and at first into its delights, but afterwards into what is undelightful and finally into its miseries.”
When I had said this the two angels asked:
“How could evil come into existence when from creation nothing but good had existed? That anything may come into existence it must have its origin. Good could not be the origin of evil, because evil is nothing of good for it is privative and destructive of good. And yet as it exists and is felt it is not nothing but is something. Say, then, whence comes this something after nothing.”
To this I replied, “This arcanum cannot be unfolded unless it be known that no one is good but God only, and that there is not anything good which in itself is good except from God. He therefore who looks to God, and wills to be led by God, is in good; but he who turns himself away from God and wills to be led of himself is not in good, for the good that he does is either for himself or for the sake of the world; thus it is either meritorious, or is simulated, or hypocritical. Whence it is plain that man himself is the origin of evil. Not that this origin was inherent in man from creation, but that by turning away from God he imposed it upon himself. That origin of evil was not in Adam and his wife, but when the serpent said:-
In the day that ye eat of the tree of knowledge of good and evil, ye shall be as God (Gen. iii. 5);
and because they then turned away from God and turned to themselves as to a god, they made in themselves the origin of evil. �To eat of that tree’ signified to believe that he knows good and evil and has wisdom of himself, and not from God.”
But the two angels then asked, “How could man turn himself away from God and turn to himself, when yet man can will, think, and therefore do nothing except from God? Why did God permit this?”
I replied, “Man was so created that all that he wills, thinks, and does appears to him just as if in himself and thus of himself. Without this appearance man would not be man, for he could not receive, retain, and as it were appropriate to himself anything of good and truth, or of love and wisdom. Whence it follows that without this, as it were living appearance, man would have no conjunction with God, and therefore no eternal life. But if from this appearance he induces on himself the belief that he does will, think, and therefore do good of himself, and not from the Lord, although it is in all appearance as if of himself, he then turns good into evil within him, and thus makes in himself the origin of evil. This was the sin of Adam. But I will open this subject somewhat more clearly. The Lord looks at every one in the frontal part of his head, and this look passes through into the hinder part of his head; beneath the frontal part is the cerebrum and beneath the hinder part is the cerebellum. This is dedicated to love and its goods and that to wisdom and its truths. He therefore who looks with the face to the Lord receives wisdom from Him, and through wisdom love; but he who looks backwards from the Lord receives love and not wisdom, and love without wisdom is love from man and not from the Lord. And this love, because it conjoins itself with falsities, does not acknowledge God, but itself as a god; and this it tactily confirms by the faculty of understanding and of becoming wise, as if of himself which is implanted in him from creation. This love therefore is the origin of evil. That this is so can be shown to the eye. I will call thither some evil spirit who turns himself away from God, and will speak to him from behind, or into the back part of his head, and you will see that the things said will be turned into their opposites.” And I called such a one. He presented himself and I spoke to him from behind, saying:
“Do you know anything about hell, about damnation, and about the torment there?” And presently when he had turned towards me I asked, “What did you hear?” He answered, “I heard this: �Do you know anything about heaven, about salvation, and the happiness there?” And afterwards when these words were spoken to him behind his back he said that he heard the former. Then it was said to him from behind his back, “Do you know that they who are in hell are insane from falsities?” And being asked by me concerning this, what he heard, he said, “I heard �Do you know that they who are in heaven are wise from truths?'” And when these words were spoken from behind his back he said that he heard, “Do you know that they who are in hell are insane from falsities?” And so on. “From which it was very manifest that when the mind turns itself away from the Lord it turns to itself, and then perceives opposites. This is the reason why in this spiritual world, as you know, one may not stand behind another and speak to him; for thus a love is inspired into him which his own intelligence favors and obeys, on account of its delight, but which, because it is from man and not from God, is a love of evil or a love of falsity. Besides this I will tell you of another similar thing, namely, that several times I have heard goods and truths let down from heaven into hell, and that in the descent they were gradually turned into their opposites, the good into evil, and the truth into falsity. The cause of this fact is undoubtedly the same, that all who are in hell turn themselves away from the Lord.”
Having heard these things the two angels thanked me, and said, “As you are now meditating and writing upon a love which is opposite to our conjugial love, and the opposite to that love saddens our minds, we will take our leave.”
And when they said, “Peace be to you,” I begged them not to tell anything about this love to their brethren and sisters in heaven, because it would hurt their innocence.
I can affirm for a certainty that those who die in infancy grow up in heaven, and when they attain the stature of young men in the world at eighteen, and girls at fifteen years, they remain at that age; and that then marriages are provided for them by the Lord. Also that, both before marriage and after it, they are entirely ignorant of what scortation is, or that it is possible.
* The first desire of marriage. See note to passage number 502.
CONCERNING FORNICATION.
444:2. By fornication is meant the lust of a youth or man with a woman, a harlot, before marriage. But lust with a woman not a harlot, that is with a virgin, or with the wife of another, is not fornication; but this with a virgin is debauchery; and with the wife of another it is adultery. How these two differ from fornication cannot be seen by any rational man unless he clearly sees the love of the sex in its degrees and diversities, its chaste things on the one hand and its unchaste on the other; and on either hand divides and thus distinguishes it into genera and into species. Otherwise the distinction between the more and less chaste, and between the more and the less unchaste, cannot stand forth clearly in the idea of any one; and without these distinctions all relation and with it all perspicacity in matters of judgment perishes, and the understanding is involved in such obscurity that it does not know how to distinguish fornication from adultery, and still less the mild from the grievous kinds of fornication and likewise of adultery. It thus mixes the evils, and of diverse evils makes one pottage, and of different goods one paste. In order, therefore, that the love of the sex may be known distinctly, as to that part in which it inclines and progresses towards the scortatory love which is entirely opposite to conjugial love, it is expedient to examine the beginning of it which is fornication. This shall be done in the following order:
(1) That fornication is of the love of the sex.
(2) That this love has its beginning when a youth begins to think and act from his own understanding, and the voice of his speech begins to become masculine.
(3) That fornication is of the natural man.
(4) That fornication is lust, but not the lust of adultery.
(5) That with some men the love of sex cannot without harm be totally withheld from going forth into fornication.
(6) That for this reason in populous cities brothels are tolerated
(7) That the lust of fornication is light in so far as it looks to conjugial love, and prefers it.
(8) That the lust for fornication is grievous in the degree that it looks to adultery.
(9) That the lust of fornicating is grievous as it inclines towards a desire of varieties, and towards a desire of defloration.
(10) That the sphere of the lust of fornicating, as it in its beginning, is intermediate between the sphere of scortatory love and the sphere of conjugial love and makes the equilibrium.
(11) That care should be taken lest by immoderate and inordinate fornications conjugial love should be destroyed.
(12) Inasmuch as the conjugial of one man with one wife is the precious treasure of human life, and the repository of the Christian religion.
(13) That with those who for various causes cannot yet enter into marriage, and on account of salacity cannot control their lusts, it is possible that this conjugial may be preserved if the wandering love of the sex be confined to one mistress.
(14) That pellicacy is to be preferred to wandering lust, if only it be not entered into with more than one; and not with a virgin or unravished woman; nor with a married woman; and if it be kept apart from conjugial love.
The explication of these subjects now follows.
It is entirely otherwise with the libidinous and obscene love of adultery, which is opposite to conjugial love and the destroyer of it, as has been shown in the preceding chapter, On the Opposition of Scortatory Love and Conjugial Love. If therefore an adulterer of purpose or from confirmation for various reasons enters the conjugial bed, the case is inverted; concealed within lies the natural, with its obscenities, while without a spiritual appearance veils it over. From which reason may see that the lust of limited fornication, in comparison with the lust of adultery, is as the first warmth to the cold of midwinter in the northern regions.
There are two reasons which make fornication light with those who prefer the conjugial state and love it more. The first is, that with them conjugial life is the purpose, intention, or end. The other is, that they separate evil from good with themselves. As regards the first, that with them conjugial life is the purpose, intention, or end; it is because a man is such a man as he is in his purpose, intention, or end; and such also he is before the Lord and before the angels, yea, and so he is also regarded by wise men in the world. For the intention is the soul of all actions, and causes inculpation and exculpation in the world, and imputation after death. As to the second reason, that they who prefer conjugial love to the lust of fornication separate evil from good, and thus the unchaste from the chaste; those who separate these two in perception and in intention, before they are in the good or the chaste, are also separated and purified from the evil of this lust when they come into the conjugial state. It will be seen in the article now following that this does not come to pass with those who in fornication look towards adultery.
These things it is permitted to confirm by this new information from heaven: I have met with several who in the world had lived like others in externals, clothing themselves splendidly, faring sumptuously, trafficking with advantage as others did, seeing theatrical entertainments, jesting about love affairs as if from lust, and other like things, and yet to some the angels imputed these things as evils of sin and to some not as evils; and these they pronounced guiltless, but the others guilty. To the question why they did so, when yet they had done like things, they answered that they view every one according to his purpose, intention, or end, and according to this they distinguish them; and therefore those whom the end excuses or condemns they excuse or condemn, for all in heaven have an end of good, and all in hell have an end of evil; and that this and nothing else is meant by the Lord’s words:-
Judge not that ye be not condemned (Matt. vii. 1).
But these things are not said for those who can control the surging heat of lust; nor for those who can enter into marriage as soon as they are grown to manhood, and can offer and devote the firstfruits of their manly power to their wife.
But it is better that the torch of the love of the sex be first lighted with a wife.
I was once speaking with a novitiate spirit who, while in the world, had meditated much about heaven and hell. By novitiate spirits are meant men recently deceased, who, because they are now spiritual men, are called spirits. As soon as he entered the spiritual world, he began in like manner to think about heaven and hell; and while thinking about heaven he seemed to himself in joy, and while thinking about hell in sadness. When he realized that he was in the spiritual world he asked immediately where heaven was, and where hell; and then, what and of what quality was the one and the other; he was told that, “Heaven is above your head, and hell is beneath your feet. For you are now in the world of spirits, which is intermediate between heaven and hell. But what and of what quality heaven and hell are we cannot describe in a few words.”
And then, as he was burning with the desire to know about them, he threw himself upon his knees and devoutly prayed to God that he might be instructed. And lo! an angel appeared at his right hand and raised him up, and said .
“You have besought that you may be instructed about heaven and hell. Inquire and learn what delight is, and you will know;” and when he had said these words, the angel was lifted up. The novitiate spirit then said to himself:
“What is this? Inquire and learn what delight is, and you will know what and of what quality heaven and hell are?'”
But going away from that place he wandered about, asking those whom he met,
“Pray, tell me, if you please, what delight is?”
And some said, “What sort of a question is this? Who does not know what delight is? Is it not joy and gladness? Delight then is delight. One delight is like another. We know no difference.”
Others said, “Delight is laughter of the mind. For when the mind laughs the face is merry, the speech jovial, the gestures playful, and the whole man is in delight.”
Others again said, “Delight is nothing but to feast, and to eat delicious food, and drink and be intoxicated with generous wine, and then chat together on various subjects, especially on the sports of Venus and Cupid.”
Hearing these things the novitiate spirit, indignant, said within himself, “These answers are rustic and not of the public forum. Such delights are not heaven and are not hell. Would that I might meet wise men.”
And he went away from them and inquired, “Where are the wise?”
And then he was observed by a certain angelic spirit, who said, “I perceive that you are kindled with a desire to know what is the universal of heaven, and the universal of hell; and as this is delight, I will lead you upon a hill where every day there is an assemblage of those who are inquiring as to effects, those who search into causes, and those who investigate ends. There are three companies: Those that inquire about effects are called spirits of knowledges, and abstractly, knowledges; those that search into causes are called spirits of intelligence, and abstractly, intelligences; and those who investigate ends are called spirits of wisdom, and abstractly, wisdoms. Directly over them in heaven are the angels who from ends see causes, and from causes, effects. From these angels the three companies receive enlightenment.”
Then taking the novitiate spirit by the hand, he led him upon the hill, and to the company of those who investigate ends, and are called wisdoms. He said to them, “Pardon me for coming up to you. The reason is that from boyhood I have meditated about heaven and hell, and have lately come into this world; and some who have been associated with me have said that heaven here is above my head, and hell is beneath my feet. But they did not tell me the nature and quality of either of them. Having therefore, from constant thought become anxious about them, I prayed to God, and then an angel stood by me and said, `Inquire and learn what delight is, and you will know.’ I have inquired, but as yet in vain. I beg you therefore to teach me, if you please, what delight is.”
To this the wise responded, “Delight is the all of life with every one in heaven, and the all of life with every one in hell. With those who are in heaven, it is the delight of good and truth; but with those that are in hell, it is the delight of what is evil and false. For all delight is of love, and love is the esse of man’s life. Therefore, as man is man according to the quality of his love, so is he man according to the quality of his delight. The activity of the love produces the sense of delight. In heaven its activity is with wisdom; in hell its activity is with insanity. Each presents itself in its subjects as delight. But the heavens and the hells are in opposite delights, because in opposite loves; the heavens are in the love and thence in the delight of doing good, but the hells, in the love and thence in the delight of doing evil. If, then, you know what delight is, you know what and of what nature heaven is, and hell. But inquire and learn further about what delight is from those who search into causes, and are called intelligences. They are to the right from here.”
He then left and went to them, and told them the cause of his coming, and asked that they would instruct him as to what delight is. And they, pleased with the question, said:
“It is true that he who knows delight knows what heaven is and hell, and the nature of them. The will, by virtue of which man is man, is not moved a jot except by delight; for will, viewed in itself is nothing but the affect and effect of some love, thus of delight; for it is a something pleasing, grateful, and pleasurable that makes it will. And as the will moves the understanding to think, there is not the least of an idea of thought but from an inflowing delight of the will. The reason why this is so is that the Lord, by influx from Himself actuates all things of the soul, and all things of the mind, with angels, spirits, and men, and He actuates them by the inflowing of love and wisdom; and this inflowing is the very activity from which all delight comes, which in its origin is called blessed, satisfactory, and happy; and in its derivation, delight, pleasantness, and pleasure, in a universal sense, good. But infernal spirits invert all things with themselves, and thus turn good into evil and truth into falsity, delight remaining continually; for without the continuance of delight they would have no will and no sensation, thus no life. It is manifest from these considerations what, of what kind, and whence the delight of hell is; and what, of what kind, and whence is the delight of heaven.”
After hearing these things he was conducted to the third company, where they were who inquire into effects, and are, called knowledges. These said to him, “Go down into the lower earth, and ascend into the higher earth. In this you will perceive and feel the delights of the angels of heaven, in that the delights of the spirits of hell.”
And lo! at a distance from them the ground then opened and through the opening came up three devils appearing aflame with the delight of their love; and as those consociated with the novitiate spirit perceived that the three devils came up out of hell providentially, they said to them, “Come no nearer; but tell something about your delights from the place where you are.”
And they said, “Know, that every one, good or evil, is in his own delight, a good man in the delight of good and an evil man in the delight of evil.”
And they asked, “What is your delight?”
They answered, that they were in the delight of whoring, stealing, defrauding, blaspheming. And they asked again:
“What is the quality of these delights?”
They said, “They are perceived by others as fetid odors from excrements, and as the stench from dead bodies, and the rank smell from stagnant urine.” And they were asked, “Are these delightful to you?” They answered, “Most delightful.”
The others said, “Then you are like the unclean beasts that live in such things,”
They replied, “If we are, we are; but such things are the delights of our nostrils.”
And the others asked, “What else?”
They answered, that, “Every one is allowed to be in his own delight, even the most unclean, as they call it, if only they do not infest good spirits and angels; but because from our delight, we cannot but infest them, we are cast into workhouses where we suffer horrible things. The prohibition and withdrawal of our delights there is what is called the torment of hell. It is really interior pain.”
Then they asked, “Why do you infest the good?”
They said, “They could not do otherwise. When they see any angel and feel the Divine sphere about him it is as if a fury seized them.” Then they said:
“So you are like wild beasts.”
And presently, when they saw the novitiate spirit with the angels, a fury came over the devils which appeared as the fire of hatred. Therefore, lest the devils should do harm they were cast back into hell.
After this, angels appeared who from ends see causes, and through causes effects, and who were in the heaven above the three companies. They were seen in a brilliant white light, which rolling itself like spiral turnings downwards brought with it a circular wreath of flowers, and placed it on the head of the novitiate spirit. And then there came a voice to him from heaven, saying: “This laurel is given you because from childhood you have meditated on heaven and hell.”
In the preceding chapter where fornication is treated of it treats also of pellicacy, and by this was meant a stipulated conjunction of an unmarried man with a woman. But by concubinage is here meant the conjunction of a married man with a woman likewise stipulated. Those that do not distinguish kinds use these two words indiscriminately as of one meaning and thence one signification. But since in kind they are two, and the word pellicacy is appropriated to the former (because pellex is a mistress) and as the word concubine suits the latter (because a concubine is a substituted partner of the bed), therefore for the purpose of distinction, an ante-nuptial arrangement with a woman is signified by pellicacy, and a postnuptial arrangement by concubinage. Concubinage is treated of here for the sake of order; for from order it is discovered of what quality marriage is on the one hand and of what quality adultery is on the other. That marriage and adultery are opposites was first set forth in a chapter concerning the opposition of them; and to what degree and in what respect they are opposites, can only be gathered from the intermediates that intervene, of which concubinage also is one. But as there are two kinds of concubinage, and these are to be totally separated, therefore this chapter, like the former ones, is to be divided into its parts, which are as follows:-
(1) That there are two kinds of concubinage, which differ very greatly from each other; one conjointly with a wife; the other apart from a wife.
(2) That concubinage conjointly with a wife is to Christians altogether unlawful and detestable.
(3) That it is polygamy, which by the Christian world is condemned, and ought to be condemned.
(4) That it is scortation by which the conjugial, which is the precious jewel of Christian life, is destroyed.
(5) That concubinage apart from the wife, when engaged in for legitimate, just, and truly weighty causes, is not unlawful.
(6) That the legitimate causes of this concubinage are the legitimate causes of divorce, while the wife is nevertheless retained at home.
(7) That the just causes of this concubinage are just causes of separation from the bed.
(8) That weighty causes of this concubinage are real, and not real.
(9) That the weighty causes are real which are from what is just.
(10) But that weighty causes not real are such as are not from what is just, although from an appearance of what is just.
(11) That those who from legitimate, just, and really weighty causes are in this concubinage may at the same time be in conjugial love.
(12) That while this concubinage lasts actual conjunction with the wife is not lawful.
The exposition of these now follows:-
Once, in the spiritual world, some that do not regard adulteries as sin, were asked by me whether they knew any distinction between fornication, pellicacy, the two kinds of concubinage, and the degrees of adultery. They said that one was as the other. And they were asked, whether marriage was so too. They looked about to see whether any of the clergy were present, and as they were not, they said that in themselves they are alike. It was otherwise with those who in the ideas of their thoughts regarded adulteries as sins. They said that in their interior ideas, which are of perception, they saw distinctions, but had not yet studied to discern and distinguish them. This I can affirm, that by the angels of heaven the distinctions are perceived as to their least particulars.
To make it clear then, that there are the two kinds of concubinage, opposite to each other; one of which abolishes conjugial love, and the other does not abolish it, to that end the damnable kind shall first be described, and afterwards the other which is not damnable.
I heard a certain spirit, a young man recently from the world, boasting of his scortations, and desiring to gain praise because he was a man more masculine than others. And among the insolencies of his boasting, he put forth this: “What is more dismal than to imprison a man’s love and live with only one? And what more delightful than to let the love go free? Who does not tire of one only? And who is not enlivened by many? What is sweeter than promiscuous liberty, variety, deflorations, deceiving husbands, and scortatory hypocrisies? Do not these, which are got by cunning, deception, and stealthy arts, delight the inmosts of the mind?”
Those standing by hearing these things said, “Do not speak in this way. You know not where you are, and with whom you are. You are a new-comer here. Under your feet is hell, and above your head is heaven. You are now in a world that is intermediate between these two which is called the world of spirits. All who depart out of the world come into this, and are gathered together here and explored as to their quality; and the evil are prepared for hell and the good for heaven. Perhaps you still remember, from priests in the world, that whoremongers and harlots are cast down into hell; and that chaste married partners are taken up into heaven.”
The new-comer laughed at this, and said, “What is heaven? And what is hell? Is it not heaven where one is free? And is he not free who can love as many as he pleases? And is it not hell where one is a slave? And is he not a slave who is obliged to cling to one?”
But a certain angel looking down from heaven heard these things and interrupted his speech, that he might go no further in profaning marriages, and said to him, “Come up hither and I will show you to the life what heaven is, and what hell is, and of what kind the latter is to confirmed whoremongers?”
And he showed the way and the young man went up. And after reception he was led first into a paradisal garden where were fruit-trees and flowers, which with their beauty, pleasantness, and fragrance filled the mind with the delights of life, which when he saw he admired with great admiration. But he was then in the external sight in which he had been when he saw analogous things in the world, and in this sight he was rational. But in his internal sight, wherein scortation took the lead and occupied every point of thought, he was not rational. Therefore his external sight was closed and his internal sight opened; which being opened he said, “What do I see now? Is it not straw and dry wood? And what do I now perceive? Is there not a disgusting smell? Where now are the things of paradise?” The angel said, “They are near and are even present, but they do not appear to your internal sight, which is scortatory, for this turns heavenly things into infernal, and sees only their opposites. Every man has an internal and an external mind, and so an internal and an external sight. With evil men the internal mind is insane, and the external is sane; but with the good the internal is sane, and from that the external also. And as the mind is, so man sees objects in the spiritual world.”
After this the angel, from power given him, closed the young man’s internal sight and opened his external, and led him through the portals towards the very midst of the habitations; and he saw magnificent palaces of alabaster, of marble, and of various precious stones, and near them porticos, and columns round about, overlaid and embellished with decorations and ornaments, of marvelous beauty, which when he saw he was astonished, and said:
“What do I see? I see magnificent things, in their own magnificence! and works of architecture in their very art!”
But then the angel closed his external sight again and opened his internal sight, which was evil, because he was foully scortatory, which done he exclaimed, saying:-
“What do I see now? Where am I? Where now are the palaces? and the magnificent things? I see heaps, ruins, and cavernous places!”
But presently he was brought back into his external, and was conducted into one of the palaces, and saw the decorations of the gates, of the windows, of the walls, and the ceilings; especially the things for use, upon which and about which were heavenly forms of gold and precious stones, such as no words can describe, nor any art portray; for they surpassed the ideas of words, and were beyond the conceptions of art. Seeing these he exclaimed again, saying:-
“These things are very wonders, such as eye has never seen!” Then his internal sight was opened and the external closed, as before, and he was asked what he saw now, and replied: “Nothing but walls of rushes here, of straw there, and of fire-brands yonder!”
But he was brought yet again into his external state of mind, and virgins were brought before him, who were beauties, because images of heavenly affection, and with the sweet voice of their affection they spoke to him; and then from the very sight and hearing of them, his countenance changed and of himself he returned into his internals, which were scortatory and because these could not bear anything of heavenly love, and on the other hand could not be endured by heavenly love, they both vanished, the virgins from the sight of the man and the man from the sight of the virgins.
After this the angel instructed him whence came these in versions of his state of vision, saying, “I perceive that in the world from which you have come you were double, one man in internals and another in externals, that in externals you were a civil, moral, and rational man, while in internals you were neither civil, nor moral, nor rational, because you were a whoremonger and adulterer. And such men, when it is permitted them to ascend into heaven and they are kept there in their externals, are able to see the heavenly things there; but when their internals are opened instead of the heavenly they see infernal things. And you must know that with every one here the externals are successively closed and the internals opened, and in that way they are prepared for heaven or for hell. And because the evil of scortation more than any other evil, fouls the internals of the mind, you cannot but be brought down to the filthy things of your love, and these are in hells where the caverns stink with excrements. Who cannot know, from reason, that the unchaste and lascivious in the spiritual world is impure and unclean, and thus that nothing more pollutes and befouls a man and brings the infernal into him. Beware then that you glory no more in your scortations, that in them you are a man more masculine than others. I foretell you that you will become impotent to such a degree that you will scarcely know where your manhood is. Such a lot awaits those that glory in the potency of scortations.”
After hearing this the young man descended and returned to the world of spirits, and to his former associates there, and spoke modestly and chastely with them, but yet not long.
478. CONCERNING ADULTERIES AND THEIR KINDS AND DEGREES.
No one can know that there is any evil in adultery who judges of it from the externals only, for in them it is similar to marriage. These external judges, when internals are mentioned, and they are told that from them the externals derive their good or their evil, say, “What are internals? Who sees them? Is not this soaring above the sphere of any one’s intelligence?” They are like those that accept all simulated good as genuine, belonging to the will, and who estimate the wisdom of a man by the elegance of his speech, or the man himself from his splendid apparel and his driving in a grand carriage, and not from his internal character, which pertains to judgment from the affection of what is good. So, it is like the judgment of the fruit of a tree, or of anything edible, from the sight and touch alone, and not as to its goodness from taste and knowledge. Thus all do who will regard nothing relating to the internals of a man. Hence the madness of many at this day, in that they see nothing of evil in adulteries, nay, that they conjoin marriages with them in the same bedchamber, that is, make them alike, and this merely on account of the appearance of likeness in externals. That it is so, this proof from experience convinced me: Some hundreds out of the European world, of those renowned there for genius, for learning, and for wisdom, were once called together by the angels and questioned about the difference between marriage and adultery; and were asked to consider the reasons of their understanding. And after consultation all but ten answered, that only public law makes the distinction, for the sake of some advantage, which advantage may indeed be known but yet provided for by civil prudence.
Then they were asked whether they saw anything of good in marriage and anything of evil in adultery?
They replied, “Not any rational evil and good.”
Asked whether any sin, they said, “Wherein is it? Is not the act the same?”
The angels were astounded at these answers and exclaimed, “O of what nature and how great is the grossness of this age!”
Hearing which the hundreds of wise turned about and laughing among themselves said, “Is this grossness? Can there be any wisdom which can convince us that to love the wife of another merits eternal damnation?”
But it has been shown in the first chapter of this part of the work, On the Opposition of Scortatory Love and Conjugial Love, that adultery is a spiritual evil, and thence is a moral evil and a civil evil, and diametrically opposite to rational wisdom; and that the love of adultery is from hell and returns to hell, while the love of marriage is from heaven and returns to heaven. Yet as all evils, like all goods, have breadth and height, and according to breadth they have their kinds, and according to height they have their degrees, therefore in order that adulteries may be known according to each dimension they shall be first divided into their kinds, and then into their degrees. This is to be done in the following order:-
(1) That there are three kinds of adulteries, simple, double, and triple.
(2) That simple adultery is that of an unmarried man with the wife of another, or of an unmarried woman with the husband of another.
(3) That double adultery is that of a husband with the wife of another, or the converse.
(4) That triple adultery is with blood relations.
(5) That there are four degrees of adulteries, according to which the predications, inculpations, and after death the imputations of them are made.
(6) That adulteries of the first degree are adulteries of ignorance, committed by those who do not yet or who cannot take counsel of the understanding, and thereby restrain them.
(7) That adulteries committed by such are mild.
(8) That adulteries of the second degree are adulteries of lust, which are committed by those who indeed are able to consult the understanding, yet for contingent causes at those moments cannot.
(9) That adulteries committed by these are imputable according as the understanding afterwards favors them, or does not favor them.
(10) That adulteries of the third degree are adulteries of the reason, committed by those who by the understanding confirm that they are not evils of sin.
(11) That adulteries committed by these are grievous, and are imputed according to their confirmations.
(12) That adulteries of the fourth degree are adulteries of the will, committed by those who regard them as allowable and pleasing, and not of so much account as to make it worth while to consult the understanding about them.
(13) That adulteries committed by these are most grievous, and are imputed to them as evils of purpose; and they are deeply seated as guilt.
(14) That adulteries of the third and fourth degree are evils of sin according to the measure and the quality of the understanding and the will in them, whether they are committed in act or are not committed in act.
(15) That adulteries from purpose of the will, and adulteries from confirmation of the understanding, render men natural, sensual, and corporeal.
(16) And this to such a degree that at length they cast away from them all things of the church and of religion.
(17) That nevertheless they are still possessed of human rationality like others.
(18) But that they use this rationality when they are in externals, but when in their internals they abuse it.
The explanation of these now follows.
That He has distinguished all things and every thing in the spiritual world into kinds and species and varieties; and that He has brought together all things good and true in heaven; and all things evil and false in hell; and has disposed them exactly opposite to each other, is made evident by the disclosures in the work on Heaven and Hell, published in London in the year 1758.
That in the natural world also He has thus distinguished, and does distinguish, goods and truths, and evils and falsities with men, and thus distinguishes men, may be known from their lot after death, in that for the good there is heaven and for the evil there is hell.
Now, as all good things which are of good and all that are of evil are distinguished into kinds, species, and so on, therefore marriages are so distinguished; and likewise their opposites which are adulteries.
“There were certain spirits who, from practice in the life of the body, infested me with peculiar skill, and this by an influx rather soft, as it were undulating, such as that of upright spirits is wont to be. But it was perceived that there was cunning and like qualities in them, that they might captivate and deceive. At length I spoke with one of them, who it was told me was general of an army when he lived in the world. And as I perceived there was lasciviousness in the ideas of his thought, I conversed with him in spiritual language with representatives, which fully express the meaning, and many things in a moment. He said that in the life of the body, in the former world, he had accounted adulteries as nothing. But it was given me to tell him that adulteries are heinous, (notwithstanding that they do not appear so before those who are adulterers, from the delight that they take in them and thence a persuasion that they are not so, yea, that they are allowable), which indeed he might know from the fact that marriages are the seminaries of the human race, and thence the seminaries also of the heavenly kingdom, and for that reason are not to be violated, but to be held sacred; and from this also, which he ought to know, because he was now in the spiritual world, and in a state of perception, that conjugial love comes down from the Lord through heaven; and that from this love as from a parent is derived mutual love, which is the foundation of heaven; and from the fact that adulterers when they only come near to the heavenly societies perceive their own offensive smell and precipitate themselves thence towards hell. At the least he might know that to violate marriages is contrary to the Divine laws; contrary to the civil laws of all kingdoms; and against the genuine light of reason; and so against the law of nations, because contrary to order, both Divine and human, besides other considerations. He answered that he had not thought of such things in the former life. And he wished to reason whether they were so. But it was told him, the truth did not admit of reasonings; for they defend the delights of the flesh against the delights of the spirit, of the nature of which he had no knowledge; and that he ought first to reflect upon the things that had been said to him, because they are true; or to think from the principle, well-known in the world, that no one should do to another what he would not be willing that another should do to him; and thus if any one had so beguiled his wife whom he loved, as is the case in the beginning of every marriage, if he then spoke his mind, while in a state of wrath about it, would he not himself also have denounced adulteries? And being a man of ability, would not he beyond others have confirmed himself against them? Would he not have condemned them even to hell? And being the general of an army, and with valiant men about him, would he not either have slain the adulterer, that he might not bring disgrace upon him, or cast the adulteress out of his house?
I asked why they did not hire unmarried women? They said that this to them was common, that it was mean in itself, and there was no pleasure in it. I asked again whether the wives afterwards returned to their husbands and lived with them? They answered they either did or did not, or did so coldly, because they had become harlots.
I afterwards asked them, seriously, whether they ever thought or even now think that this is double adultery, because committed while they have wives, and that such adultery lays a man waste of every spiritual good. But the most of those present laughed at this and said:
“What is spiritual good?”
But I insisted, saying, “What is more detestable than to commingle your soul with the soul of a husband in his wife? Do you not know that the soul of a man is in his seed?”
At this they turned away, and muttered, “What harm does it do there?”
At length I said, “Although you have no fear of the Divine laws, have you no dread of the civil laws?” They answered that they had none, “only of certain of the ecclesiastical order; but in their presence we conceal it, and if we cannot we act with them in a friendly manner.”
Afterwards I saw them separated into groups and some of them cast into hell.
From these considerations it follows of itself, that such deeds are not imputed except as they are afterwards favored, or are not favored. By imputation here is meant, accusation, and thence adjudication after death, which takes place according to the state of the spirit of the man. But inculpation by man before a judge is not meant. This is not pronounced according to the state of his spirit, but of the body, in the deed. If these did not differ, they would be absolved after death who are absolved in the world, and they would be condemned who are there condemned; and thus for these there would be no hope of salvation.
Now, as the marriage of good and truth has been treated of in the First Part of this work, and as many things were there adduced respecting the will and the understanding, and respecting the various attributes and predicates of each, which as I think are perceived even by those who had not thought distinctly about the understanding and the will (for human reason is such that it understands truths from the light of them, even though it has not distinguished them before), therefore, in order that the distinctions of the understanding and the will may be more clearly perceived I will here present some truths, to the end that it may be known of what quality adulteries of the reason or the understanding are, and after that of what quality adulteries of the will are. The following may serve for the cognizance of them: (1) That the will does nothing of itself alone, but whatever it does it does by the understanding. (2) And on the other hand the understanding does nothing of itself alone, but that whatever it does it does from the will. (3) That the will in-flows into the understanding, but not the understanding into the will; but that the understanding teaches what is good and evil, and consults the will, in order that of the two it may choose and do what is pleasing to it. (4) That after this a twofold conjunction results, one in which the will acts from within and the understanding from without, another in which the understanding acts from within and the will from without. Thus are the adulteries of the reason, here treated of, distinguished from the adulteries of the will, to be considered hereafter. They are distinguished because one is more grievous than the other; for adultery of the reason is less grievous than adultery of the will, because in adultery of the reason the understanding acts from within and the will from without; while in adultery of the will, the will acts from within and the understanding from without, and the will is the very man, and the understanding is the man from the will, and that which acts from within dominates over that which acts from without.
Now, as things evil and false can be confirmed equally with things good and true, and as the confirming understanding draws the will to its side, and the will with the understanding forms the mind, it follows that the form of the human mind is according to confirmations, turned towards heaven if its confirmations are for marriages, but turned towards hell if they are for adulteries. And such as the form of a man’s mind is such is his spirit, that is to say, such is the man. It is manifest now from these considerations that adulteries of this degree are imputed after death according to their confirmations.
It was said by them of old time, Thou shalt not commit adultery; but verily I say unto you That whosoever looketh on the woman of another to lust after her, hath committed adultery with her already in his heart (Matt. v. 27, 28).
To commit adultery in the heart is in the will. There are many reasons which effect that one may not be an adulterer in act and yet be an adulterer in will and understanding. For there are those who abstain from adulteries as to the act, for fear of the civil law and its penalties; for fear of the loss of reputation and thence of honor; for fear of diseases from them; for fear of quarrels with the wife at home, and hence intranquillity of life; for fear of vengeance by the husband, or by relations; and for fear also of chastisement by servants; from poverty or from avarice; for weakness, arising from sickness, or from abuse, or from age, or from impotency and thence shame. If for these and like causes any one restrains himself from adulteries in act, and yet favors them in will and understanding, he is still an adulterer; for he nevertheless believes that they are not sins, and in his spirit does not hold them to be unlawful in the sight of God, and thus in spirit he commits them, although not in the body before the world. Therefore after death when he becomes a spirit he speaks openly in favor of them.
Adulterers of the third and the fourth degree-who are those that have made themselves adulterers from purpose of the will, and by confirmation of the understanding-evidently are natural; and that they gradually become sensual and corporeal, is because they immerse the love of their will, and at the same time the understanding with it, in the unclean things of scortatory love and take delight in them, like unclean birds and beasts in stinking and excrementitious matters as in dainties and delicacies; for the reeking fumes surging up out of the flesh fill the dwelling-place of their mind with their grossness, and make that the will sensates nothing more dainty and delicate. These are they who after death become corporeal spirits, and from whom stream forth the unclean things of hell, and of the church, of which above at n. 430, 431.
* In the Latin cogitations (thoughts), probably a misprint for cognitiones, cognitions.
Once in the world of spirits I heard a great tumult. Thousands were congregated, and were crying out, “Punish them! Punish them!”
I went nearer, and asked “What is the matter?”
One who had separated from the great assemblage told me they were in angry wrath against three priests who were wandering about and preaching everywhere against adulterers, saying that with adulterers there is no acknowledgment of God, and that heaven is closed and hell opened to them, and that in hell they are unclean devils, because a long way off they appear like swine wallowing in excrements; and that the angels of heaven abhor them.
I asked, “Where are those priests? And why is there such an outcry on account of it?”
He replied, “The three priests are in the midst of them guarded by attendants; and the assemblage is of those who believe adulteries are not sins, and who declare that there is an acknowledgment of God among adulterers, equally as with those who keep to their wives. They are all from the Christian world. And a visitation was made by angels to see how many there were who believed adulteries to be sins, and there were not found a hundred out of a thousand.”
And he told me that these nine hundred speak in this way about adulteries:
“Who does not know that the delight of adultery is pre-eminent above the delight of marriage? That adulterers are in perpetual heat, and thence in alertness, in industry, and an active life more than those who live with only one woman? On the other hand that love with a married partner grows cold, and sometimes to such a degree that at length scarcely a word of converse and companionship with her is alive? Not so with harlots. That the deadening of life with a wife arising from lack of potency is restored and revived by scortations? Is not that which restores and revives more excellent than that which deadens? What is marriage but licensed scortation? Who knows the distinction? Can love be forced?
And yet love with a wife is forced, by the covenant, and by the laws. Is not love with a wife the love of the sex? And so universal is this love that it exists even among birds and beasts. What is conjugial love but the love of the sex? And the love of the sex is free with every woman. The reason why the civil laws are against adultery is, that the proposers of the laws have believed it would be for the public good; and yet the proposers themselves and sometimes the judges commit adultery, and say among themselves, �He that is without sin let him cast the first stone.’ Only the simple and the religious believe adulteries to be sins; not so the intelligent who, like us, view them from the light of nature. Are not offspring born from adulteries as well as from marriages? Are not those of illegitimate birth just as fit and useful for employments and ministries as the legitimate? And besides, families are provided for the otherwise unfruitful. Is not this a benefit and not an injury? What harm to a wife if she admits several rivals? And what harm to a man? That it is a dishonor to a man is a frivolous notion from fancy. That adultery is contrary to the laws and statutes of the church is from the ecclesiastical order, for the sake of power. But what has the theological and spiritual to do with a merely corporeal and carnal delight? Are there not such presbyters and monks? And can they not for all that acknowledge and worship God? Why then do these three preach that with adulterers there is no acknowledgment of God? We do not tolerate such blasphemies. Let them therefore be judged and punished.”
Then I saw that they called judges, whom they asked to sentence them to punishment. But the judges said:
“That is not within our province, for it concerns the acknowledgment of God and sin, and thus salvation and damnation. Judgment concerning these must be from heaven. But we will give you counsel how you may know whether those three priests have been preaching things that are true. There are three places which we judges know of, where such matters are investigated and revealed in a singular manner. One is where a way stands open for all to heaven; but when they enter heaven they themselves perceive what is their quality with respect to the acknowldgement of God. The second place is where also a way stands plainly open into heaven; but none can enter the way but those who have heaven within them.
The third place is where there is a way to hell; and that way they that love infernal things enter spontaneously, because from delight. We judges send to those places all who demand judgment of us respecting heaven and hell.”
Hearing this the assemblage said: “Let us go to those places.”
And as they were going to the first place, where a way is open to all into heaven, there suddenly arose thick darkness wherefore some lighted torches and carried these before them.
The judges with them said, “This befalls all who go to the first place, but as they draw near, the fire of the torches grows more dim and is extinguished in that place by the light of heaven flowing in, which is a sign that they are there. This is because heaven is first closed and afterwards is opened to them.”
And they came to that place, and the torches having gone out, of themselves, they saw a way tending obliquely upwards into heaven. Those who were in angry wrath against the priests entered it. Among the first were those who were adulterers from purpose; after them those who were adulterers from confirmation. And as they were ascending the first cried out “Come on,” and they that followed cried “Make haste;” and they pressed forward.
After a short hour, when all were within the heavenly society, there appeared a cleft between them and the angels, and the light of heaven flowing in into their eyes over the cleft opened the interiors of their minds, from which they were constrained to speak as they inwardly thought. And then they were questioned by the angels whether they acknowledged that there is a God.
The first, who were adulterers from purpose of the will, answered, “What is God?”
And they looked at each other and said: “Who among you has seen Him?”
The second, who were adulterers from confirmation of the understanding, said: “Are not all things of nature? What is there above her but the sun?”
And then the angel said to them: “Depart from us. Now you yourselves perceive that you have no acknowledgment of God. When you descend, the interiors of your mind will be closed and its exteriors opened, and then you can speak contrary to the interiors, and say that there is a God. Believe, that as soon as a man actually becomes an adulterer, heaven is closed to him, which being closed God is not acknowledged. Listen to the reason: From adulteries comes all the uncleanness of hell, and it stinks in heaven like the rotting mire of streets.”
Hearing this they turned and descended by three ways. And when they were below, the first and second conversing among themselves said, “The priests have conquered there. But we know that we as well as �they can speak of God, and when we say that He is, do we not acknowledge Him? The interiors and exteriors of the mind which the angels told of are inventions. But let us go to the second place designated by the judges, where a way to heaven is opened to those that have heaven within them, that is to those who are about to go to heaven.”
And when they drew near there went forth a voice out of that heaven, “Shut the gates! There are adulterers in the neighborhood.”
And instantly the gates were closed, and guards with staffs in their hands drove them away. And the guards released from custody the three priests against whom they had raised the outcry, and led them into heaven. And the moment the gate was opened for the priests the delight of marriage breathed forth out of heaven upon the rebels, which because it was chaste and pure almost took their breath away. And, therefore, for fear of fainting from suffocation they hurried away to the third place which the judges told them of, from whence there was a way to hell. And then there breathed forth from thence the delight of adultery, by which those who were adulterers from purpose and those who were adulterers from confirmation were so revived that they went down, dancing as it were, and plunged like swine into the unclean things there.
501. ON THE LUST OF DEFLORATION.
The lusts that are treated of in the four chapters following are not only lusts of adultery, but more grievous than they, seeing that they do not exist except from adulteries; for they are seized upon after adulteries are loathed. As the lust of defloration, the first treated of, which cannot begin with any one before; equally so the lust of varieties, the lust of violation, and the lust of seducing innocences,-the consideration of which lusts is to follow. They are called lusts, because according to the measure and the quality of the lust for them, so great and of such quality is the appropriation of them. As regards the lust of defloration, in particular, to make evident the conviction that it is infamous, the subject shall be exhibited under these heads:
(1) From the state of a virgin or undefiled woman before marriage and after marriage.
(2) That virginity is the crown of chastity and the token of conjugial love.
(3) That defloration without the purpose of marriage is the infamous act of a robber.
(4) That the lot after death of those who have confirmed within them that the lust of defloration is not an evil of sin is grievous.
The elucidation of this now follows.
* Latin omen. The ancients before marriage offered sacrifices and watched the attendant omens, or signs, to see if they were favorable. The first omens, or the first time these were taken, means no doubt, the first intention or desire of marriage.
506. ON THE LUST OF VARIETIES.
By the lust of varieties here treated of is not meant the lust of fornication, which was treated of in its own chapter. This, although wont to be promiscuous and vagrant, yet does not occasion the lust of varieties, except when it exceeds moderation and the fornicator looks to the number and boasts of that from cupidity. This idea initiates this lust, but what it becomes in its progress, cannot be perceived distinctly, unless in some order; which shall be this:
(1) That by the lust of varieties is meant the lust of scortation altogether unrestrained.
(2) That this lust is love of the sex and at the same time a loathing of it.
(3) That this lust altogether annihilates conjugial love with them.
(4) That their lot after death is miserable, since the inmost of life is wanting to them.
The exposition of these heads follows.
It may be seen from these considerations that this lust is deadly to conjugial love, and that as conjugial love constitutes the inmost of life with man it is deadly to his life. And that this lust, by successive interceptions and closing of the interiors of the mind, becomes at length cutaneous, and thus merely alluring, the understanding or reasoning faculty nevertheless remaining.
511. ON THE LUST OF VIOLATION.
By the lust of violation is not meant the lust of defloration. This lust is for the violation of virginities, but not of virgins when it is done by consent. But the lust of violation here treated of draws back from consent, and is intensified by refusal. In fact it is a passion for violating whatsoever women entirely refuse and violently resist, whether virgins or widows or wives. They are like robbers and pirates who delight in rapine and spoils, and not in gifts or things justly acquired; and like malefactors who are eager for unlawful and forbidden things, and spurn those that are lawful and permitted. These violators are utterly averse to consent, and are impassioned by repugnance, which if they observe not to be internal, the ardor of their lust is instantly quenched, as a fire by water thrown upon it.
It is known that wives do not submit themselves spontaneously to the will of their husbands in respect to the ultimate acts of love; and that from prudence they offer resistance, as if to violations, to the end that they may ward off from their husbands the cold springing from what is common because continually allowable, and springing also from an idea of the lascivious with respect to them.
Yet these repugnancies, although they inflame, are not the cause but only the beginnings of this lust. The reason of it is, that after conjugial love, and also scortatory love, have become spent by practice, they like to be kindled by absolute refusals, that they may recover. The lust thus begun increases afterwards, and as it increases it spurns and breaks all bounds of the love of the sex and exterminates itself, and from a lascivious, corporeal, and fleshly love it becomes cartilaginous and bony; and then, from the periostea which have acute sensibility, it becomes acute. But yet this lust is rare, because it exists only with those who have entered into marriage and then indulged in scortations until they became spent. Besides this natural cause of that lust there is yet a spiritual cause, of which something is to be said in what follows.
It is certain that women, because it does not become them to put forth their love, do from time to time resist, and that the resistance invigorates; but yet this is not from any lust of violation.
513. ON THE LUST OF SEDUCING INNOCENCES
The lust of seducing innocences is not the lust of defloration, and not the lust of violation, but is peculiar and singular by itself. It exists especially with the crafty. The women who appear to them as innocences are those who regard the evil of scortation as an enormous sin, and who therefore strive for chastity and at the same time for piety. Towards these they burn. In countries of the Catholic religion there are monastic virgins. As they believe these to be pious innocences before all others, they regard them as the dainties and delicacies of their lust. That they may seduce the ones or the others, being crafty they first devise artifices, and then, after they have imbued their genius with them, without being withdrawn by shame, they practise them as if from nature. Their artifices are chiefly simulations of innocence, of love, of chastity, and of piety. By these and other crafty wiles they enter into their interior friendship and thence into their love; and this, by various persuasions and at the same time insinuations, they turn from spiritual into natural; and after that, by excitations on the corporeal plane into carnal love, and then they, take possession of them at pleasure; having accomplished this, they rejoice in heart, and laugh to scorn those whom they have violated.
Afterwards they are introduced to women of genuine innocence. When they attempt in like manner to beguile these, by a power given these women, they are grievously punished. They occasion a heavy numbness upon their hands and feet, and likewise upon their necks, and finally make them feel as it were a swoon, and while they are suffering these distresses they escape from them. After this a way is opened for them to a certain company of harlots who have learned skilfully to counterfeit innocence. These at first expose them to laughter among themselves; and finally, after various promises, they suffer themselves to be violated. After some such scenes the third period comes upon them, which is that of judgment; and then, having been convicted, they sink down and are gathered to their like in a hell which is in the northern quarter, and they appear there from afar off like weasels. But if they had been filled with deceit they are taken down from this to the hell of the deceitful, which is at a depth below, at the back, in the western quarter. In this hell they appear from afar like serpents of various kinds, and the most deceitful like vipers. But in the hell itself, into which it was given me to look, they appeared lurid, with a chalky face. And as they are mere concupiscences they do not like to speak, and if they speak they only mutter and mumble various things, which are understood by none but the companions at their side. But presently, as they sit or stand, they make themselves inconspicuous; and they flit about in the cavern like specters; for they are then in phantasy and a phantom appears to fly. After the flight they rest, and then, which is surprising, they do not know one another. This is due to the fact that they are in deceit, and deceit does not believe another, and so withdraws itself. When they perceive anything of conjugial love they flee into crypts and hide themselves. They also are without the love of the sex, and are very impotences. They are called infernal genii.
515. ON THE CORRESPONDENCE OF SCORTATIONS WITH THE VIOLATION OF THE SPIRITUAL MARRIAGE.
I might here premise something respecting correspondence, what it is. But it does not belong to this book; a brief summary as to what correspondence is may be seen above at n. 76 and n. 342, and fully in The Apocalypse Revealed, from beginning to end: that it is the relation between the natural sense and the spiritual sense of the Word. That in the Word there is a natural and a spiritual sense, and a correspondence between them, has been shown in The Doctrine of the New Jerusalem respecting the Sacred Scripture, in particular, n. 5-26 of that work.
My eye was opened and I saw a shady wood and a crowd of satyrs there. As to their breasts the satyrs were hairy; and as to the feet some like calves, some like panthers, and some like wolves; and they had the claws of wild beasts on their feet in place of toes. They were running about like wild beasts, and calling out, “Where are the women?” And then strumpets appeared, who were waiting for them. They also were monstrous in divers ways. The satyrs ran up to and seized them and bore them into a cavern, which was deep down beneath the earth in the middle of the wood. And on the earth round about the cavern there lay a great serpent, in spiral coil, which breathed its venom into the cave. And upon the branches of the trees above the serpent, dismal birds of night were croaking and screeching among the branches. But the satyrs and strumpets did not see these things, because they were correspondences of their lewdness and thus were the usual appearances at a distance. They afterwards came out of the cavern and went into a sort of low cabin, which was a brothel; and then apart from the strumpets they had a conversation together, to which I bent my ear, for in the spiritual world conversation can be heard at a distance as if present, because extension of space is only an appearance. They were talking about marriages, about nature, and about religion.
Those who as to the feet appeared like calves, were speaking of Marriages, and said; “What are marriages but licensed adulteries? And what is sweeter than scortatory hypocrisies, and making sport of husbands?” At this the others in loud laughter clapped their hands.
The satyrs who as to the feet appeared like panthers, spoke of Nature and said; “What else is there but nature? What difference is there between man and beast, except that a man has articulate speech and a beast only that of sound? Have they not both life from heat and understanding from light, by the operation of nature?” At this the rest exclaimed, “Ha! you speak from judgment.”
Those who as to the feet appeared like wolves, spoke of Religion, and said, “What is God, or the Divine, but the inmost of nature operating? What is religion but an invention to captivate and bind the common people?” To this the others cried out, “Bravo!”
Some moments afterwards they rushed out, and in the rush descried me at a distance, with eyes intent, observing them. Exasperated at this they ran out of the wood and with menacing looks hastened their course towards me, and said:
“Why do you stand here and listen to our whisperings?”
I answered, “Why not? What hinders? It was talk.” And I repeated what I had heard from them. Their minds were quieted by this, that is, quieted from fear that their sayings should be divulged. And then they began to speak modestly and to act becomingly, from which I recognized that they were not of the common crowd, but of more honorable birth. I then told them that I had seen them in the wood as satyrs, twenty as calf satyrs, six as panther satyrs, and four as wolf satyrs, for they were thirty in number.
They were astonished at this, for to themselves they had appeared no otherwise than as men, just as they saw themselves here with me.
And I informed them that they appeared so from a distance because of their scortatory lust, and this satyrlike form is the form of dissolute adultery, and not of the person. “The cause,” I said, “is that every evil concupiscence presents its own likeness in a certain form, which is not visible to themselves but to those standing at a distance.” And I said, “That you may believe, send out some of you into the wood, while you remain here and look at them.”
And they did so, and sent two, and saw them near the brothel-cabin exactly like satyrs. And when they returned they saluted them as satyrs and said, “O what laughing stocks!”
As they were laughing I said various things to them in jest, and told them I had seen adulterers as swine; and then recalled the fable of Ulysses and Circe, how that she sprinkled the companions and servants of Ulysses with enchanter’s herbs and touched them with her magic wand and turned them into swine, perhaps into adulterers, “for by no art could she turn any man into a hog.”
When they were through with their loud laughter at this and other like things, I asked them if they knew from what kingdoms of the world they came. They said they were from different kingdoms, and mentioned Italy, Poland, Germany, England, and Sweden. And I asked whether they had seen any one from Holland among them? And they said “Not one.”
After this I turned the conversation to serious things, and asked whether they had ever thought that adultery was a sin?
They answered, “What is sin? We do not know what it is.” I asked whether they ever remembered that adultery was against the sixth commandment of the Decalogue?
They replied, “What is the Decalogue? Is it the Catechism? What have we men to do with that childish little book?”
I asked them whether they ever thought anything about hell?
They answered, “Who has ever come up from there and told about it?”
I asked whether in the world they had ever thought about a life after death?
They said, “As about that of beasts. And sometimes as that of ghosts, which if they exhale from dead bodies are dissipated.”
I asked again whether they had heard about one or the other of these things from the priests?
They answered, “That they gave attention only to the sound of their voices, and not to the subject. And what is this?”
Astounded at these answers, I said to them, “Turn your faces and your eyes toward the middle of the wood, where the cavern is in which you were.”
And they turned and saw that great serpent in spiral coil around it, breathing its venom into it, and also the dismal birds in the branches above it.
And I asked, “What do you see?”
But they were terrified, and made no answer. And I said, “Did you not see the horrible thing? Know, that this is a representative of adultery in the atrociousness of its lust.”
Then suddenly a certain angel stood by. He was a priest; and he opened the hell in the western region where such are finally gathered together, and said, “Look there!” And they saw a lake as it were of fire, and recognized some friends there whom they had known in the world who invited them to come to them.
On seeing and hearing these things they turned away, rushed from my sight and left the wood; but I observed their steps, that they seemed to withdraw, but by a roundabout way returned into the wood.
523. ON THE IMPUTATION OF EACH LOVE, SCORTATORY AND CONJUGIAL.
The Lord says: “Judge not, that ye be not condemned.” (Matt. vii. 1; by which can by no means be meant the judgment of the moral and civil life of any one in the world, but the judgment as to his spiritual and celestial life. Who does not see, that if one may not judge as to the moral life of those that dwell with him in the world, society would perish? What would society be if there were no public judgments? Or if every one might not form his judgment of another? But to judge what his interior mind or soul is, thus what is his spiritual state and therefore his lot after death, of this one may not judge for it is known to the Lord only; and the Lord does not reveal it until after death, in order that every one may do what he does in freedom, and that by this fact the good or the evil shall be from him, and thus in him; and thence that he may live to himself and be his own to eternity. That the interiors of the mind, hidden in the world, are revealed after death, is because it is of interest and of advantage to the societies into which man then comes; for there all are spiritual. That they are then revealed is plain from these words of the Lord:-
There is nothing covered that shall not be revealed, neither hidden that shall not be made known. Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets, shall be proclaimed from the housetops (Luke xii. 2, 3).
A general judgment like this is allowable: “If in internals you are such as you appear in externals you will be saved, or will be condemned.” But a particular judgment such as “You are such in internals and therefore will be saved, or will be condemned,” is not allowable.
Judgment of man’s spiritual life, or of the internal life of his soul, is meant by the imputation here treated of. Who among men knows which one is a whoremonger at heart? Or which a consort at heart? And yet the thoughts of the heart, which are the purposes of the will, judge every man. But these subjects shall be laid open in the following order:-
(1) That to every one after death is imputed the evil in which he is; likewise the good.
(2) That a transcription of the good of one into another is impossible.
(3) That imputation, if such a transcription is meant by it, is an idle word.
(4) That the evil of every one is imputed according to the quality of his will and according to the quality of his understanding; likewise the good.
(5) It is in this wise that scortatory love is imputed to any one.
(6) That conjugial love is imputed in like manner. The explanation of these follows.
(1) That every one has his peculiar life, thus a life distinct from that of another, is known; for there is a perpetual variety and no one thing is the same as another. Each one therefore has what is his own. This is very manifest from the faces of men, in that there is no one face just like another, and cannot be to eternity. The reason is that there are no minds alike, and the faces are from the mind; for the face, as has been said, is the type of the mind, and the mind derives its origin and form from the life. If a man had not his own life, just as he has his own mind and his own face, he would have no life after death distinct from that of another. Yea, neither would there be any heaven, for heaven consists of perpetually distinct individuals. Its form is solely from the varieties of souls and minds disposed in such order as to make one, and they make one from the One whose life is in all and in the single ones therein, as the soul is in man. If it were not so heaven would be dispersed because its form would be dissolved. The One, from whom all and each single individual have life, and from whom the form coheres, is the Lord. Every form in general is from various things, and is such as is their harmonious co-ordination and disposition into one. Such is the human form. Hence it is that man, consisting of so many members, viscera and organs, has no feeling within himself or from himself but that he is one.
(2) That his own life awaits every one after death is known in the church from the Word, as from these things there:-
The Son of man shall come, and then He shall reward every man according to his works (Matt. xvi. 27).
I saw the books opened, and they were judged every man according to his works (Rev. xx. 12, 13).
In the day of judgment God shall render to every man according to his deeds (Rom. ii. 5, 6; 2 Cor. v. 10).
The deeds, according to which it will be rendered to every one, are the life, because the life does them and they are according to the life.
As it has been given to me for many years to be with the angels, and to talk with those that were coming from the world, I can testify for a certainty that every one is explored there as to what his life has been; and that the life which he has contracted in the world remains with him to eternity. I have conversed with those who lived ages ago whose life was known to me from history, and have recognized that it was like the description. I have also heard from the angels that the life of no one can be changed after death, because it is organized, in accordance with his love and thence his works, and if they were changed the organization would be torn to pieces, which can never be done. And that a change in organization only takes place while in the material body, and is entirely impossible in the spiritual body, after the former is cast off.
(3) That then is imputed to an evil man the evil of his life; and to the good man is imputed the good of his life. The imputation of evil is not accusation, crimination, inculpation, and judgment, as in the world, but the evil itself works this; for the evil, of their own free will, separate themselves from the good, because they cannot be together. The delights of the love of evil have an aversion to the delights of the love of good, and from every one his delights exhale, as do the odors from every plant on earth; for they are not absorbed and concealed by a material body as before, but flow freely forth from their loves into the spiritual aura. And as evil is there sensibly perceived as in its odor, it is this that accuses, criminates, inculpates, and judges, not before any judge, but before every one who is in good. And this is what is meant by imputation. Moreover an evil man chooses his companions, with whom he may live in his delight; and as he has an aversion to the delight of good, he of his own accord, betakes himself to his own in hell
The imputation of good is effected in like manner. This takes place with those who in the world acknowledged that all the good in them is from the Lord and none from themselves. These are let into the interior delights of good, after they are prepared, and then the way is opened for them into heaven, to the society where its delights are homogeneous. This is done by the Lord.
(1) That every man is born in evil is known in the church. It is said that this evil is by inheritance from Adam; but it is from the parents. Every one derives his disposition, which is inclination, from them. Reason and experience prove that this is so, for the likeness to the parents, in face, in genius, and in manners, is manifest, in the immediate children, and in the posterities from them. Hence families are known by many, and judgment as to their minds is formed. The evils therefore in which men are born are those that the parents themselves have contracted, and have passed on by derivation to their offspring. The reason why it is believed that the guilt of Adam is inscribed upon the whole human race, is that few reflect upon any evil in themselves, and thence know it.
They therefore suppose it to be so deeply hidden as not to appear except before God.
(2) That man is led into good by the Lord, through regeneration. That there is regeneration, and that no one can enter heaven unless he is regenerated, is very plain from the Lord’s words in John iii. 3, 5. That regeneration is purification from evils, and thus renovation of the life, cannot be unknown in the Christian world; for reason also sees this, when it acknowledges that every one is born in evil, and that evil cannot be washed and purged away like filth with soap and water, but by repentance.
(3) That man is led into good by the Lord, through a life according to His commandments. The commandments of regeneration are five, which may be seen above, n. 82. Among them are these: That evils are to be shunned because they are of the devil, and from the devil; and, That goods are to be done because they are of God, and from God; and, That the Lord is to be approached in order that He may lead men to the doing of these commandments. Let every one consult himself, and consider whether a man has good from any other source, and if not good he has not salvation.
(4) That good when thus implanted cannot be transcribed. By transcription is meant the transcription of the good of one into another. It follows from what has been said above, that by regeneration a man as to his spirit is made altogether new, and that this is effected by a life according to the Lord’s commandments. Who does not see that this renovation cannot be accomplished except from time to time, scarcely otherwise than as a tree successively takes root and grows from the seed, and is perfected. Those who conceive otherwise of regeneration know nothing of man’s state; nor anything about evil and good, that these two are altogether opposite, and that good cannot be implanted except as evil is removed. Nor do they know that so long as any one is in evil he is averse to good which in itself is good. If therefore the good of one could be transferred into any one who is in evil, it would be as if a lamb were cast to a wolf, or as a pearl tied to the snout of a hog. From which it is manifest that inscription is impossible.
By men in the world merits can in a manner be transcribed. That is, good can be done to children on account of their parents, or to the friends of an adherent out of favor; but the good of merit cannot be inscribed upon their souls, it can only be adjoined from without. The like cannot be done with men as their spiritual life. This, as has been shown above, must be implanted; and if it be not implanted by the life according to the Lord’s commandments, mentioned above, the man remains in the evil in which he was born. Until this is done no good. can reach him, or if it touches him it is instantly repelled and recoils, like an elastic ball falling upon a rock, or is swallowed up as a diamond cast into a bog. Man not reformed is as to his spirit like a panther, or like an owl, and may be compared to a briar and a nettle. But man regenerated is as a sheep, or as a dove, and may be compared to an olive tree and a vine.
Think, I pray you if you please, How can a man-panther be converted into a man-sheep? Or an owl into a dove? Or a briar into an olive tree? Or a nettle into a vine, by any imputation; if by that be meant a transcription? That the conversion may be effected, must not the wild nature of the panther and the owl, and the noxiousness of the briar and the nettle be first removed, so that the truly human and innocuous can be implanted? And how this is done the Lord teaches in John xv. 1-7.
All things that are done from a man’s interior will are done for a purpose, for that will does the thing which it purposes to itself in its intention. And all things that are done from the understanding are done from confirmation, since the understanding confirms. It is evident from this that the evil or the good imputed to any one is according to the quality of his will in the things done, and according to the quality of his understanding concerning them. This may be confirmed by the following.
I have met with many in the spiritual world who in the natural world had lived like others, clothing themselves splendidly, faring sumptuously, trafficking for gain like others, attending dramatic performances, jesting about love affairs as if from lust, and other like things, and yet with some the angels accounted these as evils of sin, and with others accounted them not as evils; and these they declared innocent, but those guilty. To the question why it was so, when yet they had done like things, they answered that they regard all from their purpose, intention, or end, and according to this distinguish them, and that therefore those whom the end excuses or condemns they excuse or condemn, for all in heaven have an end of good, and all in hell have an end of evil.
For example, a man impious of will and understanding, one who has no fear of God nor love of the neighbor, and there. fore no reverence for any holiness of the church: After death he is accounted guilty of all the crimes that he committed in the body, and his good deeds do not come into remembrance; because his heart, from which they issued as from a fountain, was turned away from heaven and turned towards hell, and the deeds of every one flow from the place of his heart’s abode. That this may be understood I will mention a secret.
Heaven is distinguished into innumerable societies. Likewise, by opposition, hell. And the mind of every man, according to his will and thence his understanding, is actually dwelling in some one society, and intends and thinks in like manner with those who are there. If his mind is in some society of heaven, then he intends and thinks in like manner with those who are there; if it is in some society of hell, in like manner with those who are there. But as long as he lives in the world he migrates from one society to another, according to the changes of the affections of his will and thence of the thoughts of his mind. But after death his wanderings are brought together, and from the wanderings collected in one, the place for him is designated, if evil, in hell; if good, in heaven. Now as all in hell have a will of evil, from that all there are regarded; and as all in heaven have a will of good, from that all there are regarded. And therefore imputations after death are made according to the quality of the will and the understanding of every one. Thus it is with scortations, whether they are fornications or pellicacies or concubinages or adulteries; because they are imputed to every one not according to the deeds, but according to the state of mind in the deeds; for deeds follow the body in the tomb, but the mind rises again.
From all these considerations comes now this final conclusion: That not from the appearances of marriages, nor from the appearances of scortations, is it to be determined respecting any one, whether he is in conjugial love or not. Wherefore, “Judge not, that ye be not condemned” (Matt. vii. 1).
I was once, as to my spirit, taken up into the angelic heaven, and into one of its societies, and then some of the wise there came to me and said, “What is there new from earth?”
I said to them, “This is new: That the Lord has revealed secrets that surpass in excellence the secrets revealed hitherto from the beginning of the church.”
They asked, “What are they?”
I replied, “They are these: (1) That in the Word, in all and in the single things of it, there is a Spiritual Sense corresponding to the natural sense; and that through that sense there is conjunction of the men of the church with the Lord, and consociation with the angels; and that therein resides the holiness of the Word. (2) That the Correspondences of which the spiritual sense of the Word consists have been disclosed.”
The angels asked, “Have not the inhabitants of the globe known about correspondences before?”
I replied, “Nothing at all. And they have lain hidden now for some thousands of years, ever since the time of Job; yet with those who lived at that time, and before, the knowledge of correspondences was the knowledge of knowledges, from which they had wisdom, because cognition concerning things spiritual, which are those of heaven and thence of the church. But because that knowledge was converted to idolatrous purposes, it was, of the Lord’s Divine Providence, so blotted out of remembrance and lost that no one saw any sign of it. But now, at last, it has been laid open by the Lord, in order that there may be brought to pass conjunction of the men of the church with Him, and consociation with the angels, and this is effected through the Word, wherein all and the single things are correspondences.”
The angels were greatly rejoiced that it had pleased the Lord to reveal this great secret, which for several thousands of years had lain so deeply concealed, and said, “It is to the end that the Christian church, which is founded upon the Word, and is now at its end, may revive again and draw breath through heaven from the Lord.” And they asked whether through this knowledge it has at this day been made known what is signified by baptism and the holy supper, about which hitherto men have thought so variously?
I answered that it has been made known.
(3) I said further that a revelation has at this day been made by the Lord respecting the life of men after death.
The angels said, “What about life after death? Who does not know that man lives after death?”
I replied, “They know and they do not know. They say it is not the man but his soul that lives, and that this lives as a spirit and of the spirit they cherish the idea that it is as wind or ether, and that the man does not live until after the day of the last judgment; and that then the bodies that men had left behind in the world, though eaten by worms, mice, and fishes, will be gathered up and brought together again into a body, and that thus men will rise again.”
The angels said, “What is this? Who does not know that man lives as a man after death, with the difference only that then he lives as a spiritual man, and that the spiritual man sees the spiritual man as the material man sees the material. And that they know not a single difference except that they are in a more perfect state?”
(4) The angels asked, “What do they know about our world? And about heaven and hell?”
I said, “They know nothing. But at this day the Lord has disclosed the nature of the spiritual world in which angels and spirits live, and thus what the nature of heaven is, and of what quality hell is, as also that angels and spirits are in conjunction with men, and many wonderful things about them.”
The angels were glad that the Lord had been pleased to make such things known, so that men may no longer grope in uncertainty from ignorance respecting his immortality.
(5) I told them further: “At this day the Lord has revealed that in your world there is an other sun from that in ours, and that the sun of your world is pure love, and the sun of our world is pure fire. And that therefore all that proceeds from your sun, because it is pure love, partakes of life; and that all that proceeds from our sun, because it is pure fire, partakes nothing of life, and that thence is the difference between the spiritual and the natural; which difference, hitherto unknown, has also been disclosed. From which it has become known whence the light is that enlightens the human understanding with wisdom, and whence is the heat which enkindles the human will with love. (6) It has besides been made known that there are three degrees of life; and that thence there are three heavens; and that the human mind is distinguished into three degrees, and thence man corresponds to the three heavens.”
The angels said, “Did they not know this before?”
I answered that, “They knew of degrees between greater and less, but nothing of the degrees between prior and posterior.”
(7) The angels asked whether any more things than these have been revealed?
I said, “Many more. Namely: Respecting the Last Judgment: Respecting the Lord, that He is the God of heaven and earth: That God is one, both in Person and in Essence, in whom is a Divine Trinity, and that He is the Lord: And respecting the New Church to be established by Him; and concerning the Doctrine of that church: Respecting the Holiness of the Sacred Scripture: Also that the Apocalypse has been revealed, which could not have been revealed, even as to one little verse, except by the Lord: Moreover, respecting the Inhabitants of the planets, and of the Earths in the Universe: besides many notable and wonderful things out of the spiritual world, whereby many things that pertain to wisdom have been revealed from heaven.”
I said, “Because the secrets at this day revealed by the Lord, although in excellence and worth they surpass the knowledges hitherto made known, are yet on earth esteemed as of no value.”
The angels were astounded at this, and besought the Lord that they might be permitted to look down into the world. And they looked down, and lo! mere darkness there! And they were told to write these secrets upon paper, and to let the paper down upon the earth, and they would see a marvel. And it was done. And behold, the paper on which the secrets were written was let down from heaven, and in its descent while still in the spiritual world it shone like a star; but as it passed down into the natural world the light disappeared, and by degrees as it descended it was veiled in darkness. And when it was let down by the angels into companies where there were doctors and learned men-from some of the clergy and of the laity-a murmur was heard from many, in which were these words:
“What is this? Is it anything? What matters it whether we know these things or do not know them? Are they not offspring of the brain?”
And there was an appearance as if some took the paper and folded and rolled and unrolled it with their fingers, in order to obliterate the writing. And it appeared as if some tore it in pieces, and as if some wished to trample it under their feet. But they were withheld by the Lord from such an outrage, and the angels were commanded to withdraw it and guard it. And as the angels were made sad, and were thinking, “How long will this be?” it was declared:-
For a time, and times, and half a time (Rev. xii. 14).
They asked, “What is it?”
I said, “Respecting love truly conjugial, and its heavenly delights.”
The angels said, “Who does not know that the delights of conjugial love excel the delights of all other loves? And who cannot see that into some love are brought together all the states of blessedness, satisfaction, and delight that can ever be conferred by the Lord? And that the receptacle of these is love truly conjugial, which can receive and perceive them even to full sensation.”
I answered, “That men do not know this, because they have not come to the Lord, and lived according to His commandments, by shunning evils as sins, and doing good, and love truly conjugial with its delights is from the Lord only, and is given to those that live according to His commandments. That thus it is given to those who are received into the New Church of the Lord, which is meant by “the New Jerusalem” in the Apocalypse. To this I added that I am in doubt whether at this day in the world they are willing to believe that this is in itself a spiritual love, and is therefore from religion, for the reason that they cherish only a corporeal idea of it.”
They then said to me, “Write about it, and follow the revelation. And afterwards the book written about it shall be let down by us out of heaven, and we shall see whether the things therein are received, and at the same time whether they are willing to acknowledge that this love is according to religion with man, spiritual with the spiritual, natural with the natural, and merely carnal with adulterers.”
I asked, “Are not these miracles?”
And they answered, “No!”
I asked, “What miracles then?”
And it was said: “Discover and reveal things to come, and we shall have faith.”
“But,” I replied, “such things are not given from heaven, because in so far as man knows the future his reason and understanding, with his prudence and wisdom, fall into inaction, and become torpid and decay.” And I asked again, “What other miracles shall I do?”
“And then the cry was made, “Perform miracles like those which Moses did in Egypt.”
To this I answered, “Perhaps you would harden your hearts at them, as Pharaoh and the Egyptians did.”
It was answered that they would not.
And again I said, “Assure me that you will not dance around a golden calf and adore it, as the posterity of Jacob did within the space of a month after they had seen the whole of Mount Sinai on fire, and heard Jehovah Himself speaking out of the fire, thus after a miracle which was the greatest of all.” (“A golden calf” in the spiritual sense is the pleasure of the flesh.)
And it was answered from below, “We shall not be like the posterity of Jacob.”
But I then heard it said to them from heaven, “If you believe not Moses and the Prophets, that is, the Word of the Lord, you would no more believe from miracles, than did the sons of Jacob in the wilderness, no more indeed than they believed when they saw with their own eyes the miracles which the Lord Himself wrought when He was in the world.”
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