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The Delights of Wisdom Pertaining to Conjugial Love; To Which is Added The Pleasures of Insanity Pertaining To Scortatory Love Emanuel Swedenborg

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The Delights of Wisdom Pertaining to Conjugial Love; To Which is Added The Pleasures of Insanity Pertaining To Scortatory Love

by Emanuel Swedenborg

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On The State Of Married Partners After Death

45. That there are marriages in the heavens, has been shewn just above; it remains now to be considered, whether the marriage-covenant ratified in the world will remain and be in force after death, or not. As this is a question not of judgement but of experience, and as experience herein has been granted me by consociation with angels and spirits, I will here adduce it; but yet so that reason may assent thereto. To have this question determined, is also an object of the wishes and desires of all married persons; for husbands who have loved their wives, in case they die, are desirous to know whether it be well with them, and whether they shall ever meet again; and the same is true of wives in regard to their husbands. Many married pairs also wish to know beforehand whether they are to be separated after death, or to live together: those who have disagreed in their tempers, wish to know whether they are to be separated; and those who have agreed, whether they are to live together. Information on this subject then being much wished for, we will now proceed to give it in the following order: I. The love of the sex remains with every man (homo) after death, according to its interior quality; that is, such as it had been in his interior will and thought in the world. II. The same is true of conjugial love. III. Married partners most commonly meet after death, know each other, again associate and for a time live together: this is the case in the first state, thus while they are in externals as in the world. IV. But successively, as they put off their externals, and enter into their internals, they perceive what had been the quality of their love and inclination for each other, and consequently whether they can live together or not. V. If they can live together, they remain married partners; but if they cannot they separate; sometimes the husband from the wife, sometimes the wife from the husband, and sometimes each from the other. VI. In this case there is given to the man a suitable wife, and to the woman a suitable husband. VII. Married partners enjoy similar communications with each other as in the world, but more delightful and blessed, yet without prolification; in the place of which they experience spiritual prolification, which is that of love and wisdom. VIII. This is the case with those who go to heaven; but it is otherwise with those who go to hell. We now proceed to an explanation of these propositions, by which they may be illustrated and confirmed.

46. I. THE LOVE OF THE SEX REMAINS WITH EVERY MAN AFTER DEATH, ACCORDING TO ITS INTERIOR QUALITY; THAT IS, SUCH AS IT HAD BEEN IN HIS INTERIOR WILL AND THEREBY IN THE WOMAN. Every love follows a man after death, because it is the esse of his life; and the ruling love, which is the head of the rest, remains with him to eternity, and together with it the subordinate loves. The reason why they remain, is, because love properly appertains to the spirit of man, and to the body by derivation from the spirit; and a man after death becomes a spirit and thereby carries his love along with him; as love is the esse of a man's life, it is evident, that such as a man's life has been in the world, such is his lot after death. The love of the sex is the most universal of all loves, being implanted from creation in the very soul of man, from which the essence of the whole man is derived, and this for the sake of the propagation of the human race. The reason why this love chiefly remains is, because after death a male is a male, and a female a female, and because there is nothing in the soul, the mind, and the body, which is not male (or masculine) in the male, and female (or feminine) in the female; and these two (the male and female) are so created, that they have a continual tendency to conjunction, yea, to such a conjunction as to become a one. This tendency is the love of the sex, which precedes conjugial love. Now, since a conjunctive inclination is inscribed on every part and principle of the male and of the female, it follows, that this inclination cannot be destroyed and die with the body.

47. The reason why the love of the sex remains such as it was interiorly in the world, is, because every man has an internal and an external, which are also called the internal and external man; and hence there is an internal and an external will and thought. A man when he dies, quits his external, and retains his internal; for externals properly belong to his body, and internals to his spirit. Now since every man is his own love, and love resides in the spirit, it follows, that the love of the sex remains with him after death, such as it was interiorly with him; as for example, if the love interiorly had been conjugial and chaste, it remains such after death; but if it had been interiorly adulterous (anti-conjugial), it remains such also after death. It is however to be observed that the love of the sex is not the same with one person as with another; its differences are infinite: nevertheless, such as it is in any one's spirit, such it remains.

48. II. CONJUGIAL LOVE IN LIKE MANNER REMAINS SUCH AS IT HAD BEEN INTERIORLY; THAT IS, SUCH AS IT HAD BEEN IN THE MAN'S INTERIOR WILL AND THOUGHT IN THE WORLD. As the love of the sex is one thing, and conjugial love another, therefore mention is made of each; and it is said, that the latter also remains after death such as it has been internally with a man, during his abode in the world: but as few know the distinction between the love of the sex and conjugial love, therefore, before we proceed further in the subject of this treatise, it may be expedient briefly to point it out. The love of the sex is directed to several, and contracted with several of the sex; but conjugial love is directed to only one, and contracted with one of the sex; moreover, love directed to and contracted with several is a natural love; for it is common to man with beasts and birds, which are natural: but conjugial love is a spiritual love, and peculiar and proper to men; because men were created, and are therefore born to become spiritual; therefore, so far as a man becomes spiritual, so far he puts off the love of the sex, and puts on conjugial love. In the beginning of marriage the love of the sex appears as if conjoined with conjugial love; but in the progress of marriage they are separated; and in this case, with such as are spiritual, the love of the sex is removed, and conjugial love is imparted; but with such as are natural, the contrary happens. From these observations it is evident, that the love of the sex, being directed to and contracted with several and being in itself natural, yea, animal, is impure and unchaste, and being vague and indeterminate in its object, is adulterous; but the case is altogether different with conjugial love. That conjugial love is spiritual, and truly human, will manifestly appear from what follows.

[Transcriber's Note: The out-of-order section numbers which follow are in the original text, as are the asterisks which do not seem to indicate footnotes. There are several cases of this in the text, apparently indicating insertions by the author.]

47.* III. MARRIED PARTNERS MOST COMMONLY MEET AFTER DEATH, KNOW EACH OTHER, AGAIN ASSOCIATE, AND FOR A TIME LIVE TOGETHER: THIS IS THE CASE IN THE FIRST STATE, THUS WHILE THEY ARE IN EXTERNALS AS IN THE WORLD. There are two states in which a man (homo) enters after death, an external and an internal state. He comes first into his external state, and afterwards into his internal; and during the external state, married partners meet each other, (supposing they are both deceased,) know each other, and if they have lived together in the world, associate again, and for some time live together; and while they are in this state they do not know the inclination of each to the other, this being concealed in the internals of each; but afterwards, when they come into their internal state, the inclination manifests itself; and if it be in mutual agreement and sympathy, they continue to live together a conjugial life; but if it be in disagreement and antipathy, their marriage is dissolved. In case a man had had several wives, he successively joins himself with them, while he is in his external state; but when he enters into his internal state, in which lie perceives the inclinations of his love, and of what quality they are, he then either adopts one or leaves them all; for in the spiritual world, as well as in the natural, it is not allowable for any Christian to have more than one wife, as it infests and profanes religion. The case is the same with a woman that had had several husbands: nevertheless the women in this case do not join themselves to their husbands; they only present themselves, and the husbands join them to themselves. It is to be observed that husbands rarely know their wives, but that wives well know their husbands, women having an interior perception of love, and men only an exterior.

48.* IV. BUT SUCCESSIVELY, AS THEY PUT OFF THEIR EXTERNALS AND ENTER INTO THEIR INTERNALS, THEY PERCEIVE WHAT HAD BEEN THE QUALITY OF THEIR LOVE AND INCLINATION FOR EACH OTHER, AND CONSEQUENTLY WHETHER THEY CAN LIVE TOGETHER OR NOT. There is no occasion to explain this further, as it follows from what is shewn in the previous section; suffice it here to shew how a man (homo) after death puts off his externals and puts on his internals. Every one after death is first introduced into the world which is called the world of spirits, and which is intermediate between heaven and hell; and in that world he is prepared, for heaven if he is good, and for hell if he is evil. The end or design of this preparation is, that the internal and external may agree together and make a one, and not disagree and make two: in the natural world they frequently make two, and only make a one with those who are sincere in heart. That they make two is evident from the deceitful and the cunning; especially from hypocrites, flatterers, dissemblers, and liars: but in the spiritual world it is not allowable thus to have a divided mind; for whoever has been internally wicked must also be externally wicked; in like manner, whoever has been good, must be good in each principle: for every man after death becomes of such a quality as he had been interiorly, and not such as he had been exteriorly. For this end, after his decease, he is let alternately into his external and his internal; and every one, while he is in his external, is wise, that is, he wishes to appear wise, even though he be wicked; but a wicked person internally is insane. By those changes he is enabled to see his follies, and to repent of them: but if he had not repented in the world, he cannot afterwards; for he loves his follies, and wishes to remain in them: therefore he forces his external also to be equally insane: thus his internal and his external become a one; and when this is effected, he is prepared for hell. But it is otherwise with a good spirit: such a one, as in the world he had looked unto God and had repented, was more wise in his internal than in his external: in his external also, through the allurements and vanities of the world, he was sometimes led astray; therefore his external is likewise reduced to agreement with his internal, which, as was said, is wise; and when this is effected he is prepared for heaven. From these considerations it may plainly appear, how the case is in regard to putting off the external and putting on the internal after death.

49. V. IF THEY CAN LIVE TOGETHER, THEY REMAIN 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. The reason why separations take place after death is, because the conjunctions which are made on earth are seldom made from any internal perception of love, but from an external perception, which hides the internal. The external perception of love originates in such things as regard the love of the world and of the body. Wealth and large possessions are peculiarly the objects of worldly love, while dignities and honors are those of the love of the body: besides these objects, there are also various enticing allurements, such as beauty and an external polish of manners, and sometimes even an unchasteness of character. Moreover, matrimonial engagements are frequently contracted within the particular district, city, or village, in which the parties were born, and where they live; in which case the choice is confined and limited to families that are known, and to such as are in similar circumstances in life: hence matrimonial connections made in the world are for the most part external, and not at the same time internal; when yet it is the internal conjunction, or the conjunction of souls, which constitutes a real marriage; and this conjunction is not perceivable until the man puts off the external and puts on the internal; as is the case after death. This then is the reason why separations take place, and afterwards new conjunctions are formed with such as are of a similar nature and disposition; unless these conjunctions have been provided on earth, as happens with those who from an early age have loved, have desired, and have asked of the Lord an honorable and lovely connection with one of the sex, shunning and abominating the impulses of a loose and wandering lust.

50. VI. IN THIS CASE THERE IS GIVEN TO THE MAN A SUITABLE WIFE, AND TO THE WOMAN A SUITABLE HUSBAND. The reason of this is, because no married partners can be received into heaven, so as to remain there, but such as have been interiorly united, or as are capable of being so united; for in heaven two married partners are not called two, but one angel; this is understood by the Lord's words "They are no longer two, but one flesh." The reason why no other married partners are there received is, because in heaven no others can live together in one house, and in one chamber and bed; for all in the heavens are associated according to the affinities and relationships of love, and have their habitations accordingly. In the spiritual world there are not spaces, but the appearance of spaces; and these appearances are according to the states of life of the inhabitants, which are according to their states of love; therefore in that world no one can dwell but in his own house, which is provided for him and assigned to him according to the quality of his love: if he dwells in any other, he is straitened and pained in his breast and breathing; and it is impossible for two to dwell together in the same house unless they are likenesses; neither can married partners so dwell together, unless they are mutual inclinations; if they are external inclinations, and not at the same time internal, the very house or place itself separates, and rejects and expels them. This is the reason why for those who after preparation are introduced into heaven, there is provided a marriage with a consort whose soul inclines to mutual union with the soul of another, so that they no longer wish to be two lives, but one. This is the reason why after separation there is given to the man a suitable wife and to the woman in like manner a suitable husband.

51. VII. MARRIED PAIRS ENJOY SIMILAR COMMUNICATIONS WITH EACH OTHER AS IN THE WORLD, BUT MORE DELIGHTFUL AND BLESSED, YET WITHOUT PROLIFICATION; IN THE PLACE OF WHICH THEY EXPERIENCE SPIRITUAL PROLIFICATION, WHICH IS THAT OF LOVE AND WISDOM. The reason why married pairs enjoy similar communications as in the world, is, because after death a male is a male, and a female a female, and there is implanted in each at creation an inclination to conjunction; and this inclination with man is the inclination of his spirit and thence of his body; therefore after death, when a man becomes a spirit, the same mutual inclination remains, and this cannot exist without similar communications; for after death a man is a man as before; neither is there any thing wanting either in the male or in the female: as to form they are like themselves, and also as to affections and thoughts; and what must be the necessary consequence, but that they must enjoy like communications? And as conjugial love is chaste, pure, and holy, therefore their communications are ample and complete; but on this subject see what was said in the MEMORABLE RELATION, n. 44. The reason why such communications are more delightful and blessed than in the world, is, because conjugial love, as it is the love of the spirit, becomes interior and purer, and thereby more perceivable; and every delight increases according to perception, and to such a degree that its blessedness is discernible in its delight.

52. The reason why marriages in the heavens are without prolification, and that in place thereof there is experienced spiritual prolification, which is that of love and wisdom, is, because with the inhabitants of the spiritual world, the third principle -- the natural, is wanting; and it is this which contains the spiritual principles; and these without that which contains them have no consistence, like the productions of the natural world: moreover spiritual principles, considered in themselves, have relation to love and wisdom; therefore love and wisdom are the births produced from marriages in the heavens. These are called births, because conjugial love perfects an angel, uniting him with his consort, in consequence whereof he becomes more and more a man (homo) for, as was said above, two married partners in heaven are not two but one angel; wherefore by conjugial unition they fill themselves with the human principle, which consists in desiring to grow wise, and in loving whatever relates to wisdom.

53. VIII. THIS IS THE CASE WITH THOSE WHO GO TO HEAVEN; BUT IT IS OTHERWISE WITH THOSE WHO GO TO HELL. That after death a suitable wife is given to a husband, and a suitable husband to a wife, and that they enjoy delightful and blessed communications, but without prolification, except of a spiritual kind, is to be understood of those who are received into heaven and become angels; because such are spiritual, and marriages in themselves are spiritual and thence holy: but with respect to those who go to hell, they are all natural; and marriages merely natural are not marriages, but conjunctions which originate in unchaste lust. The nature and quality of such conjunctions will be shewn in the following pages, when we come to treat of the chaste and the unchaste principles, and further when we come to treat of adulterous love.

54. To what has been above related concerning the state of married partners after death, it may be expedient to add the following circumstances. I. That all those married partners who are merely natural, are separated after death; because with them the love of marriage grows cold, and the love of adultery grows warm: nevertheless after separation, they sometimes associate as married partners with others; but after a short time they withdraw from each other: and this in many cases is done repeatedly; till at length the man is made over to some harlot, and the woman to some adulterer; which is effected in an infernal prison: concerning which prison, see the APOCALYPSE REVEALED, n. 153, § x., where promiscuous whoredom is forbidden each party under certain pains and penalties. II. Married partners, of whom one is spiritual and the other natural, are also separated after death; and to the spiritual is given a suitable married partner: whereas the natural one is sent to the resorts of the lascivious among his like. III. But those, who in the world have lived a single life, and have altogether alienated their minds from marriage, in case they be spiritual, remain single; but if natural, they become whoremongers. It is otherwise with those, who in their single state have desired marriage, and especially if they have solicited it without success; for such, if they are spiritual, blessed marriages are provided, but not until they come into heaven. IV. Those who in the world have been shut up in monasteries, both men and women, at the conclusion of the monastic life, which continues some time after death, are let loose and discharged, and enjoy the free indulgence of their desires, whether they are disposed to live in a married state or not: if they are disposed to live in a married state, this is granted them; but if otherwise, they are conveyed to those who live in celibacy on the side of heaven; such, however, as have indulged the fires of prohibited lust, are cast down. V. The reason why those who live in celibacy are on the side of heaven, is, because the sphere of perpetual celibacy infests the sphere of conjugial love, which is the very essential sphere of heaven; and the reason why the sphere of conjugial love is the very essential sphere of heaven, is, because it descends from the heavenly marriage of the Lord and the church.


55. To the above, I shall add two MEMORABLE RELATIONS: the FIRST is this. On a certain time I heard from heaven the sweetest melody, arising from a song that was sung by wives and virgins in heaven. The sweetness of their singing was like the affection of some kind of love flowing forth harmoniously. Heavenly songs are in reality sonorous affections, or affections expressed and modified by sounds; for as the thoughts are expressed by speech, so the affections are expressed by songs; and from the measure and flow of the modulation, the angels perceive the object of the affection. On this occasion there were many spirits about me; and some of them informed me that they heard this delightful melody, and that it was the melody of some lovely affection, the object of which they did not know: they therefore made various conjectures about it, but in vain. Some conjectured that the singing expressed the affection of a bridegroom and bride when they sign the marriage-articles; some that it expressed the affection of a bridegroom and a bride at the solemnizing of the nuptials; and some that it expressed the primitive love of a husband and a wife. But at that instant there appeared in the midst of them an angel from heaven, who said, that they were singing the chaste love of the sex. Hereupon some of the bystanders asked, "What is the chaste love of the sex?" And the angel answered, "It is the love which a man bears towards a beautiful and elegant virgin or wife, free from every lascivious idea, and the same love experienced by a virgin or a wife towards a man." As he said this, he disappeared. The singing continued; and as the bystanders then knew the subject of the affection which it expressed, they heard it very variously, every one according to the state of his love. Those who looked upon women chastely, heard it as a song of symphony and sweetness; those who looked upon them unchastely, heard it as a discordant and mournful song; and those who looked upon them disdainfully, heard it as a song that was harsh and grating. At that instant the place on which they stood was suddenly changed into a theatre, and a voice was heard, saying, "INVESTIGATE THIS LOVE:" and immediately spirits from various societies presented themselves, and in the midst of them some angels in white. The latter then said, "We in this spiritual world have inquired into every species of love, not only into the love which a man has for a man, and a woman for a woman; and into the reciprocal love of a husband and a wife; but also into the love which a man has for woman, and which a woman has for men; and we have been permitted to pass through societies and examine them, and we have never yet found the common love of the sex chaste, except with those who from true conjugial love are in continual potency, and these are in the highest heavens. We have also been permitted to perceive the influx of this love into the affections of our hearts, and have been made sensible that it surpasses in sweetness every other love, except the love of two conjugial partners whose hearts are as one: but we have besought you to investigate this love, because it is new and unknown to you; and since it is essential pleasantness, we in heaven call it heavenly sweetness." They then began the investigation; and those spoke first who were unable to think chastely of marriages. They said, "What man when he beholds a beautiful and lovely virgin or wife, can so correct or purify the ideas of his thought from concupiscence, as to love the beauty and yet have no inclination to taste it, if it be allowable? Who can convert concupiscence, which is innate in every man, into such chastity, thus into somewhat not itself, and yet love? Can the love of the sex, when it enters by the eyes into the thoughts, stop at the face of a woman? Does it not descend instantly into the breast, and beyond it? The angels talk idly in saying that this love is chaste, and yet is the sweetest of all loves, and that it can only exist with husbands who are in true conjugial love, and thence in an extreme degree of potency with their wives. Do such husbands possess any peculiar power more than other men, when they see a beautiful woman, of keeping the ideas of their thought in a state of elevation, and as it were of suspending them, so that they cannot descend and proceed to what constitutes that love?" The argument was next taken up by those who were in cold and in heat; in cold towards their wives, and in heat towards the sex; and they said, "What is the chaste love of the sex? Is it not a contradiction in terms to talk of such a love? If chastity be predicated of the love of the sex, is not this destroying the very thing of which it is predicated? How can the chaste love of the sex be the sweetest of all loves, when chastity deprives it of its sweetness? You all know where the sweetness of that love resides; when therefore the idea connected therewith is banished from the mind, where and whence is the sweetness?" At that instant certain spirits interrupted them, and said, "We have been in company with the most beautiful females and have had no lust; therefore we know what the chaste love of the sex is." But their companions, who were acquainted with their lasciviousness, replied, "You were at those times in a state of loathing towards the sex, arising from impotence; and this is not the chaste love of the sex, but the ultimate of unchaste love." On hearing what had been said, the angels were indignant and requested those who stood on the right, or to the south, to deliver their sentiments. They said, "There is a love of one man to another, and also of one woman to another; and there is a love of a man to a woman, and of a woman to a man; and these three pairs of loves totally differ from each other. The love of one man to another is as the love of understanding and understanding; for the man was created and consequently born to become understanding; the love of one woman to another is as the love of affection and affection of the understanding of men; for the woman was created and born to become a love of the understanding of a man. These loves, viz., of one man to another, and of one woman to another, do not enter deeply into the bosom, but remain without, and only touch each other; thus they do not interiorly conjoin the two parties: wherefore also two men, by their mutual reasonings, sometimes engage in combat together like two wrestlers; and two women, by their mutual concupiscences, are at war with each other like two prize-fighters. But the love of a man and a woman is the love of the understanding and of its affection; and this love enters deeply and effects conjunction, which is that love; but the conjunction of minds, and not at the same time of bodies, or the endeavour towards that conjunction alone, is spiritual love, and consequently chaste love; and this love exists only with those who are in true conjugial love, and thence in an eminent degree of potency; because such, from their chastity, do not admit an influx of love from the body of any other woman than of their own wives; and as they are in an extreme degree of potency, they cannot do otherwise than love the sex, and at the same time hold in aversion whatever is unchaste. Hence they are principled in a chaste love of the sex, which, considered in itself, is interior spiritual friendship, deriving its sweetness from an eminent degree of potency, but still being chaste. This eminent degree of potency they possess in consequence of a total renunciation of whoredom; and as each loves his own wife alone, the potency is chaste. Now, since this love with such partakes not of the flesh, but only of the spirit, therefore it is chaste; and as the beauty of the woman, from innate inclination, enters at the same time into the mind, therefore the love is sweet." On hearing this, many of the bystanders put their hands to their ears, saying, "What has been said offends our ears; and what you have spoken is of no account with us." These spirits were unchaste. Then again was heard the singing from heaven, and sweeter now than before; but to the unchaste it was so grating and discordant that they hurried out of the theatre and fled, leaving behind them only the few who from wisdom loved conjugial chastity.

56. THE SECOND MEMORABLE RELATION. As I was conversing with angels some time ago in the spiritual world, I was inspired with a desire, attended with a pleasing satisfaction, to see the TEMPLE OF WISDOM, which I had seen once before; and accordingly I asked them the way to it. They said, "Follow the light and you will find it." I said, "What do you mean by following the light?" They replied, "Our light grows brighter and brighter as we approach that temple; wherefore, follow the light according to the increase of its brightness; for our light proceeds from the Lord as a sun, and thence considered in itself is wisdom." I immediately directed my course, in company with two angels, according to the increase of the brightness of the light, and ascending by a steep path to the summit of a hill in the southern quarter. There we found a magnificent gate, which the keeper, on seeing the angels with me, opened; and lo! we saw an avenue of palm-trees and laurels, according to which we directed our course. It was a winding avenue, and terminated in a garden, in the middle of which was the TEMPLE OF WISDOM. On arriving there, and looking about me, I saw several small sacred buildings, resembling the temple, inhabited by the WISE. We went towards one of them, and coming to the door accosted the person who dwelt there, and told him the occasion and manner of our coming. He said, "You are welcome; enter and be seated, and we will improve our acquaintance by discourses respecting wisdom." I viewed the building within, and observed that it was divided into two, and still was but one; it was divided into two by a transparent wall; but it appeared as one from its translucence, which was like that of the purest crystal. I inquired the reason of this? He said, "I am not alone; my wife is with me, and we are two; yet still we are not two, but one flesh." But I replied, "I know that you are a wise one; and what has a wise one or a wisdom to do with a woman?" Hereupon our host, becoming somewhat indignant, changed countenance, and beckoned his hand, and lo! instantly other wise ones presented themselves from the neighboring buildings, to whom he said humorously, "Our stranger here asks, 'What has a wise one or a wisdom to do with a woman?'" At this they smiled and said, "What is a wise one or a wisdom without a woman, or without love, a wife being the love of a wise man's wisdom?" Our host then said, "Let us now endeavor to improve our acquaintance by some discourse respecting wisdom; and let it be concerning causes, and at present concerning the cause of beauty in the female sex." Then they spoke in order; and the first assigned as a cause, that women were created by the Lord's affections of the wisdom of men, and the affection of wisdom is essential beauty. A second said, that the woman was created by the Lord through the wisdom of the man, because from the man; and that hence she is a form of wisdom inspired with love-affection; and since love-affection is essential life, a female is the life of wisdom, whereas a male is wisdom; and the life of wisdom is essential beauty. A third said, that women have a perception of the delights of conjugial love; and as their whole body is an organ of that perception, it must needs be that the habitation of the delights of conjugial love, with its perception, be beauty. A fourth assigned this cause; that the Lord took away from the man beauty and elegance of life, and transferred it to the woman; and that hence the man, unless he be re-united with his beauty and elegance in the woman, is stern, austere, joyless, and unlovely; so one man is wise only for himself, and another is foolish; whereas, when a man is united with his beauty and elegance of life in a wife, he becomes engaging, pleasant, active, and lovely, and thereby wise. A fifth said, that women were created beauties, not for the sake of themselves, but for the sake of the men; that men, who of themselves are hard, might be made soft; that their minds, of themselves grave and severe, might become gentle and cheerful; and that their hearts, of themselves cold, might be made warm; which effects take place when they become one flesh with their wives. A sixth assigned as a cause, that the universe was created by the Lord a most perfect work; but that nothing was created in it more perfect than a beautiful and elegant woman, in order that man may give thanks to the Lord for his bounty herein, and may repay it by the reception of wisdom from him. These and many other similar observations having been made, the wife of our host appeared beyond the crystal wall, and said to her husband, "Speak if you please;" and then when he spoke, the life of wisdom from the wife was perceived in his discourse; for in the tone of his speech was her love: thus experience testified to the truth. After this we took a view of the temple of wisdom, and also of the paradisiacal scenes which encompassed it, and being thereby filled with joy, we departed, and passed through the avenue to the gate, and descended by the way we had ascended. New Thought Radio helps us have happy days.

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