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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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General Index

PART THE FIRST.

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

ON MARRIAGES IN HEAVEN, n. 27-41.

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

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

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

ON LOVE TRULY CONJUGIAL, n. 57-73.

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

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

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

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

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

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

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

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

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

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

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

UNIVERSALS RESPECTING MARRIAGES, n. 209-230.

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

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

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

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

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

ON BETROTHINGS AND NUPTIALS, n. 295-314.

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

ON REPEATED MARRIAGES, n. 317-355.

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

ON POLYGAMY, n. 332-352.

Love truly conjugial can only exist with one wife, consequently neither can friendship, confidence, ability truly conjugial, and such a conjunction of minds that two may be one flesh, n. 333, 334. Thus celestial blessedness, spiritual satisfactions, and natural delights, which from the beginning were provided for those who are in love truly conjugial, can only exist with one wife, n. 335. All those things can only exist from the Lord alone; and they do not exist with any but those who come to him alone, and live according to his commandments, n. 336. Consequently love truly conjugial with its felicities can only exist with those who are of the Christian church, n. 337. Therefore a Christian is not allowed to marry more than one wife, n. 338. If a Christian marries several wives, he commits not only natural but also spiritual adultery, n. 339. The Israelitish nation was permitted to marry several wives, because they had not the Christian church, and consequently love truly conjugial could not exist with them, n. 340. At this day the Mahometans are permitted to marry several wives, because they do not acknowledge the Lord Jesus Christ to be one with Jehovah the Father, and thereby to be the God of heaven and earth, and hence cannot receive love truly conjugial, n. 341. The Mahometan heaven is out of the Christian heaven, and is divided into two heavens, the inferior and the superior; and only those are elevated into their superior heaven, who renounce concubines, and live with one wife, and acknowledge our Lord as equal to God the Father, to whom is given dominion over heaven and earth, n. 342-344. Polygamy is lasciviousness, n. 345. Conjugial chastity, purity, and sanctity, cannot exist with polygamists, n. 346. A polygamist, so long as he remains such, cannot become spiritual, n. 347. Polygamy is not sin with those who live in it from a religious notion, n. 348. Polygamy is not sin with those who are in ignorance respecting the Lord, n. 349, 350. Of these, although polygamists, such are saved as acknowledge a God, and from a religious notion live according to the civil laws of justice, n. 351. But none either of the latter or of the former can be associated with the angels in the Christian heavens, n. 352.

ON JEALOUSY, n. 357-379.

Zeal considered in itself is like the ardent fire of love, n. 358. The burning or flame of that love, which is zeal, is a spiritual burning or flame, arising from an infestation and assault of the love, n. 356-361. The quality of a man's zeal is according to the quality of his love; thus it differs according as the love is good or evil, n. 362. The zeal of a good love and the zeal of an evil love, are alike in externals, but altogether different in internals, n. 363, 364. The zeal of a good love in its internals contains a hidden store of love and friendship: but the zeal of an evil love in its internals contains a hidden store of hatred and revenge, n. 365, 366. The zeal of conjugial love is called jealousy, n. 367. Jealousy is like an ardent fire against those who infest love exercised towards a married partner, and like a terrible fear for the loss of that love, n. 368. There is spiritual jealousy with monogamists, and natural with polygamists, n. 369, 370. Jealousy with those married partners who tenderly love each other, is a just grief grounded in sound reason, lest conjugial love should be divided, and should thereby perish, n. 371, 372. Jealousy, with married partners who do not love each other, is grounded in several causes; arising in some instances from various mental weaknesses, n. 373-375. In some instances there is not any jealousy; and this also from various causes, n. 376. There is a jealousy also in regard to concubines, but not such as in regard to wives, n. 377. Jealousy likewise exists among beasts and birds, n. 378. The jealousy of men and husbands is different from that of women and wives, n. 379.

ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS, n. 385-414.

Two universal spheres proceed from the Lord to preserve the universe in its created state; of which the one is the sphere of procreating, and the other the sphere of protecting the things procreated, n. 386. These two universal spheres make a one with the sphere of conjugial love and the sphere of the love of infants, n. 387. These two spheres universally and singularly flow into all things of heaven and all things of the world, from first to last, n. 388-390. The sphere of the love of infants is a sphere of protection and support of those who cannot protect and support themselves, n. 391. This sphere affects both the evil and the good, and disposes every one to love, protect, and support his offspring from his own love, n. 392. This sphere principally affects the female sex, thus mothers; and the male sex, or fathers, by derivation from them, n. 393. This sphere is also a sphere of innocence and peace (from the Lord,) n. 394. The sphere of innocence flows into infants, and through them into the parents, and affects them, n. 395. It also flows into the souls of the parents, and unites with the same sphere with the infants; and it is principally insinuated by means of the touch, n. 396, 397. In the degree in which innocence retires from infants, affection and conjunction also abate, and this successively, even to separation, n. 398. A state of rational innocence and peace with parents towards infants, is grounded in the circumstance, that they know nothing and can do nothing from themselves, but from others, especially from the father and mother; and this state successively retires, in proportion as they know and have ability from themselves, and not from others, n. 399. The sphere of the love of procreating advances in order from the end through causes into effects, and makes periods; whereby creation is preserved in the state foreseen and provided for, n. 400, 401. The love of infants descends, and does not ascend, n. 402. Wives have one state of love before conception, and another state after, even to the birth, n. 403. With parents conjugial love is conjoined with the love of infants by spiritual causes, and thence by natural, n. 404. The love of infants and children is different with spiritual married partners from what it is with natural, n. 405-407. With the spiritual, that love is from what is interior or prior, but with the natural, from what is exterior or posterior, n. 408. In consequence hereof that love prevails with married partners who mutually love each other, and also with those who do not at all love each other, n. 409. The love of infants remains after death, especially with women, n. 410. Infants are educated under the Lord's auspices by such women, and grow in stature and intelligence as in the world, n. 411, 412. It is there provided by the Lord, that with those infants the innocence of infancy becomes the innocence of wisdom, (and thus they become angels) n. 413, 414.

PART THE SECOND.

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

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

ON FORNICATION, n. 444*-460.

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

ON CONCUBINAGE, n. 462-476.

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

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

There are three genera of adulteries, -- simple, duplicate, and triplicate, n. 479. Simple adultery is that of an unmarried man with another's wife, or of an unmarried woman with another's husband, n. 480, 481. Duplicate adultery is that of a husband with another's wife, or of a wife with another's husband, n. 482, 483. Triplicate adultery is with relations by blood, n. 484. There are four degrees of adulteries, according to which they have their predications, their charges of blame, and after death their imputation, n. 485. Adulteries of the first degree are adulteries of ignorance, which are committed by those who cannot as yet, or cannot at all, consult the understanding, and thence check them, n. 486. In such cases adulteries are mild, n. 487. Adulteries of the second degree are adulteries of lust, which are committed by those who indeed are able to consult the understanding, but from accidental causes at the moment are not able, n. 488. Adulteries committed by such persons are imputatory, according as the understanding afterwards favors them or not, n. 489. Adulteries of the third degree are adulteries of the reason, which are committed by those who with the understanding confirm themselves in the persuasion that they are not evils of sin, n. 490. The adulteries committed by such persons are grievous, and are imputed to them according to confirmations, n. 491. Adulteries of the fourth degree are adulteries of the will, which are committed by those who make them lawful and pleasing, and who do not think them of importance enough to consult the understanding respecting them, n. 492. The adulteries committed by these persons are exceedingly grievous, and are imputed to them as evils of purpose, and remain in them as guilt, n. 493. Adulteries of the third and fourth degree are evils of sin, according to the quantity and quality of understanding and will in them, whether they are actually committed or not, n. 494. Adulteries grounded in purpose of the will, and adulteries grounded in confirmation of the understanding, render men natural, sensual, and corporeal, n. 495, 496. And this to such a degree, that at length they reject from themselves all things of the church and of religion, n. 497. Nevertheless they have the powers of human rationality like other men, n. 498. But they use that rationality while they are in externals, but abuse it while they are in externals, n. 499.

ON THE LUST OF DEFLORATION, n. 501-505.

The state of a virgin or undeflowered woman before and after marriage, n. 502. Virginity is the crown of chastity and the certificate of conjugial love, n. 503. Defloration, without a view to marriage as an end, is the villany of a robber, n. 504. The lot of those who have confirmed themselves in the persuasion that the lust of defloration is not an evil of sin, after death is grievous, n. 505.

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

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

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

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

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

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

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

INDEX TO THE MEMORABLE RELATIONS.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

On those who are in the love of possessing all things of the world, n. 267, 268.

On Lucifer, n. 269.

On conjugial cold, n. 270.

On the seven wives sitting on a bed of roses, who said various things respecting conjugial love, n. 293.

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

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

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

On the distinction between what is spiritual and what is natural, n. 326-329.

Discussions, whether a woman who loves herself for her beauty, loves her husband; and whether a man who loves himself for his intelligence, loves his wife, n. 330, 331.

On self-prudence, n. 353.

On the perpetual faculty of loving a wife in heaven, n. 355, 356.

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

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

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

On the angels who were ignorant of the nature and meaning of adultery, n. 444.

On delight, which is the universal of heaven and hell, n. 461.

On an adulterer who was taken up into heaven, and there saw things inverted n. 477.

On three priests who were accused by adulterers, n. 500.

That determined and confirmed adulterers do not acknowledge anything of heaven and the church, n. 521, 522.

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


INDEX TO CONJUGIAL LOVE.

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

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

ABSENCE in the spiritual world, its cause, 171.

ACTION. -- In all conjunction by love there must be action, reception, and reaction, 293. From the will, which in itself is spiritual, actions flow, 220.

ACTIVITY is one of the moral virtues which respect life, and enter into it, 164. The activity of love makes a sense of delight, 461. The influx of Love and wisdom from the Lord is the essential activity from which comes all delight, 461. From conjugial love, as from a fountain, issue the activities and alacrities of life, 249.

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

ACTUALLY, 66, 98, 178, &c.

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

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

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

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

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

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

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

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

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

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

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

AFFECT.

Obs. -- This word signifies to impress with affection either good or bad.

AFFECTIONS which are merely derivations of the love, form the will, and make and compose it, 197. Every affection of love belongs to the will, for what a man loves, that he also wills, 196. Every affection has its delight, 272. Affections, with the thoughts thence derived, appertain to the mind, and sensations, with the pleasures thence derived, appertain to the body, 273. In the natural world, almost all are capable of being joined together as to external affections, but not as to internal affections, if these disagree and appear, 272. In the spiritual world all are conjoined as to internal affections, but not according to external, unless these act in unity with the internal, 273. The affections according to which wedlock is commonly contracted in the world, are external, 274; but in that case they are not influenced by internal affections, which conjoin minds, the bonds of wedlock are loosed in the house, 275. By internal affections are meant the mutual inclinations which influence the mind of each of the parties from heaven; whereas by external affections are meant the inclinations which influence the mind of each of the parties from the world, 277. The external affections by death follow the body, and are entombed with it, those only remaining which cohere with internal principles, 320. Women were created by the Lord affections of the wisdom of men, 56. Their affection of wisdom is essential beauty, 56. All the angels are affections of love in a human form, 42: the ruling affection itself shines forth from their faces; and from their affection, and according to it, the kind and quality of their raiment is derived and determined, 42.

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

AFFLUX, 293.

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

AFRICANS more intelligent than the learned of Europe, 114.

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

AID, mutual, of husband and wife, 176.

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

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

ALCORAN, 342.

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

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

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

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

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

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

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

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

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

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

AORTA, 315.

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

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

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

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

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

APPROPRIATION of evil how it is effected, 489.

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

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

ARISTIPPUS, 151*.

ARISTOTLE, 151*.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

BANK of roses, 8, 294.

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

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

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

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

BEES. -- Their wonderful instinct, 419.

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

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

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

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

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

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

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

BLESSING of marriages by the priests, 308

BLUE. -- What the color blue signifies, 76.

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

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

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

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

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

BRETHREN. -- The Lord calls those brethren and sisters who are of his church, 120.

BRIDE. -- The church in the Word is called the bride and wife, 117. Clothing of a bride in heaven, 20.

BRIDEGROOM. -- The Lord in the Word is called the bridegroom and husband, 117. Clothing of a bridegroom in heaven, 20.

BRIMSTONE signifies the love of what is false, 80. Lakes of fire and brimstone, 79, 80.

CABINET of antiquities in the spiritual world, 77.

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

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

CAROTID ARTERIES, 315.

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

CATS. -- Comparison concerning them, 512.

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

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

CELEBRATION of the Lord from the Word, 81.

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

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

CENTRE of nature and of life, 380.

CERBERUS, 79.

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

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

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

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

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

CHARITY is love, 10.

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

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

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

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

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

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

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

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

CHRYSALISES, 418.

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

CIRCE, 521.

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

CIRCUMSTANCES and contingencies vary every thing, 485. The quality of every deed, and in general the quality of every thing, depends upon circumstances, 487.

CIVIL things have relation to the world, they are statutes, laws, and rules, which bind men, so that a civil society and state may be composed of them in a well-connected order, 130. Civil things with man reside beneath spiritual things, and above natural things, 130.

CIVILITY is one of the moral virtues which have respect to life, and enter into it, 164. In heaven they show each other every token of civility, 16.

CLAY mixed with iron, 79.

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

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

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

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

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

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

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

CONCEPTIONS. -- Between the disjoined souls of married partners there is effected conjunction in a middle love, otherwise there would be no conceptions, 245.

CONCERTS of music and singing in the heavens, 17.

CONCLUDE, to, from an interior and prior principle, is to conclude from ends and causes to effects, which is according to order; but to conclude from an exterior or posterior principle, is to conclude from effects to causes and ends, which is contrary to order, 408.

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

CONCUBINE, 462.

CONCUPISCENCE, concerning, 267. Every one is by truth interiorly in concupiscence, but by education exteriorly in intelligence, 267. Interesting particulars concerning concupiscence not visionary or fantastic, in which all men are born, 269. All the concupiscences of evil reside in the lowest region of the mind, which is called the natural; but in the region above, which is called the spiritual, there are not any concupiscences of evil, 305. In every thing that proceeds from the natural man there is concupiscence, 448. Imputation of concupiscence, 455. In the spiritual world every evil concupiscence presents a likeness of itself in some form, which is not perceived by those who are in the concupiscence, but by those who are at a distance, 521.

CONFIDENCE, full, is in conjugial love, and is derived from it, 180. Full confidence relates to the heart, 180.

CONFINES OF HEAVEN. -- Those who enter into extra-conjugial life are sent to their like, on the confines of heaven, 155.

CONFIRM, to. -- The understanding alone confirms, and when it confirms it engages the will to its party, 491. Every one can confirm evil equally as well as good, in like manner what is false as well as what is true. The reason why the confirmation of evil is perceived with more delight than the confirmation of good, and the confirmation of what is false with greater lucidity than the confirmation of what is true, 491. Intelligence does not consist in being able to confirm whatever a man pleases, but in being able to see that what is true is true, and that what is false is false, 233. Every one may confirm himself in favor of the divine principle or Being, by the visible things of nature, 416-419. Those who confirm themselves in favor of a divine principle or Being, attend to the wonderful things which are conspicuous in the productions both of vegetables and animals, 416. Those who had confirmed themselves in favor of nature, by what is visible in this world, so as to become atheists, appeared in spiritual light with the understanding open beneath, but closed above, 421.

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

CONFIRMATORS. -- They are called such in the spiritual world who cannot at all see whether truth be truth, but yet can make whatever they will to be truth, 233. Their fate in the other life, 233.

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

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

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

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

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

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

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

CONSCIENTIOUSNESS in regard to marriage, 271.

CONSECRATION of marriages, 308.

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

CONSOCIATION, 45, 153*.

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

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

CONTINGENCIES and circumstances vary every thing, 485, 488.

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

CONVICTION of the spirit of man, how it is effected, 295. Those things in which the spirit is convinced, obtain a place above those which, without consulting reason, enter from authority, and from the faith of authority, 295.

COPPER, the, signifies natural good, 77. The age or period of copper, 77.

CORPORA STRIATA, 315.

CORPOREAL PRINCIPLE, the, is like ground wherein things natural, rational, and spiritual, are implanted in their order, 59. Man is born corporeal as a worm, and he remains corporeal, unless he learns to know, to understand, and to be wise from others, 133. Every man by birth is merely corporeal, and from corporeal he becomes natural more and more interiorly, and thus rational, and at length spiritual, 59, 148. By corporeal men are properly meant those who love only themselves, placing their heart in the quest of honor, 496; they immerse all things of the will, and consequently of the understanding in the body, and look backward at themselves from others, and love only what is proper to themselves, 496. Corporeal spirits, 495.

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

CORTICAL substance of the brain, 315.

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

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

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

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

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

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

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

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

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

DANES, the, 103, 111.

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

DAUGHTERS-IN-LAW. -- What daughters and sons-in-law signify in the Word, 120.

DAUGHTERS, in the Word, signifies the goods of the church, 120, 220.

DEATH. -- Man after death is perfectly a man, yea, more perfectly a man than before in the world, 182.

DECALOGUE, why the, was promulgated by Jehovah God upon Mount Sinai with a stupendous miracle, 351.

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

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

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

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

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

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

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

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

DEMOCRITUS, 182.

DEMOSTHENES, 182.

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

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

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

DIOGENES, 182.

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

DISCORD between married partners arises from spiritual cold, 236.

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

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

DISSIMILITUDES in the spiritual world are separated, 273. See Likeness.

DISTANCES. -- Spheres cause distances in the spiritual world, 171. Distances in the spiritual world are appearances according to the states of mind, 78.

DISTINCTION, characteristic, of the woman and the man, 217.

DIVERSITIES. -- Distinction between varieties and diversities. There are varieties between those things which are of one genus, or of one species, also between the genera and species; but there is a diversity between those things which are in the opposite principle, 324. In heaven there is infinite variety, and in hell infinite diversity, 324.

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

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

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

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

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

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

DOCTRINALS of the New Church in five precepts, 82.

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

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

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

DRESS of a bridegroom and bride during their marriage in heaven, 20, 21.

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

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

DRUNKENNESS, 252, 472.

DURA-MATER, 315.

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

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

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

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

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

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

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

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

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

EDEN. -- See Garden.

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

EFFECT. -- See End.

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

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

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

ELYSIAN FIELDS, 182.

EMPLOYMENTS in the spiritual world, 207.

END of this Work, 295.

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

ENGLAND, 380

ENGLISH, 103, 107, 326.

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

EPICURUS, 182.

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

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

ERUDITION appertains to rational wisdom, 163.

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

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

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

ETERNITY is the infinity of time, 185.

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

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

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

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

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

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

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

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

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

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

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

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

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

FALSIFICATIONS of truth are spiritual whoredoms, 77, 80.

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

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

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

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

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

FEVERS, malignant and pestilential, 253, 470.

FIRE in heaven represents good, 326.

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

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

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

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

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

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

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

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

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

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

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

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

FOWLS. -- Wonderful things conspicuous respecting fowls, 417.

FRANCE, 380, 381.

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

FRENCH, the, 103, 110, 326.

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

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

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

FROZEN SUBSTANCES, 510.

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

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

GALLERY, open, 208.

GANGRENES, 253.

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

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

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

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

GENERAL of an army, 481.

GENERALS cannot enter into particulars, 328.

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

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

GENITAL region, 183.

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

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

GERMANS, 103, 109.

GERMANY, 380.

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

GIANTS, abode of, 77.

GLAND, pineal, 315.

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

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

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

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

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

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

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

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

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

GROVES, 76, 132, 183, 316.

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

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

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

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

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

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

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

HEALING of the sick by the touch, 396.

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

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

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

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

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

HELICON, 151*, 182.

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

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

HERACLITUS, 182.

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

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

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

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

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

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

HOLLAND, 380.

HOLLANDERS or Dutchmen, 103, 105.

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

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

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

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

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

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

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

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

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

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

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

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

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

IDOLATERS, ancient, in the spiritual world, 78.

IDOLATRY. -- Its origin, 78, 342.

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

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

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

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

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

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

IMAGINATION, 4, 7. See Phantasy.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

INFANCY is the appearance of innocence, 75.

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

INHERENT, 23, 217, 410, 422.

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

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

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

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

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

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

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

INTEGRITY, state of, 135, 155.

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

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

INTEMPERANCE, 252, 472.

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

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

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

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

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

IRON. -- Age of iron, 78.

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

ITALIANS, 103, 106. Italian eunuchs, 156.

JAMES, the Apostle, represented charity, 119.

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

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

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

JESUIT, 499.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

LABYRINTH, paradisiacal, 8.

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

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

LAMPS signify truth, 44.

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

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

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

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

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

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

LEFT, the, signifies truth, 316.

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

LEPROSY, 258, 470.

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

LIBERTY. -- See Rationality and Liberty.

LIBRARIES in the spiritual world, 207.

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

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

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

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

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

LIPOTHAMIA, 253, 470.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

LUCIFER, 209.

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

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

LUXURY, 252.

LYMPHS of the brain, 315.

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

MAHOMET, 342, 344.

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

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

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

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

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

MARRIAGE-APARTMENT of the will and understanding, 270.

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

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

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

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

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

MARY signifies the church, 119.

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

MATERIAL things derive their origin from things substantial, 207.

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

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

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

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

MEDULLARY substance of the brain, 315.

METEOR in the spiritual world, 315.

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

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

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

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

MISTRESS, 459.

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

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

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

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

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

MOTE. -- Wonderful things respecting it, 329.

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

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

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

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

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

NAKEDNESS signifies innocence, 413.

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

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

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

NEMESIS, 504.

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

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

OBSTRUCTIONS of inmost life, whence they proceed, 313.

OCCIPUT, 267, 444.

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

ODE sung by virgins in the spiritual world, 207.

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

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

OFFICES and employments in the spiritual world, 207.

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

OIL signifies good, 44.

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

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

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

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

OPINIONS on celestial joys and eternal happiness, 3.

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

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

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

ORCHESTRA, 315.

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

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

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

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

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

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

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

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

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

PALLADIUM, 151*.

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

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

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

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

PARALYSIS, 253, 470.

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

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

PARNASSUS, 151*, 182, 207.

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

Obs. -- Particulars taken together are called universals.

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

PATHOLOGY, 253.

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

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

PELLICACY, 459, 460, 462.

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

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

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

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

PERIOSTEUMS, 511.

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

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

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

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

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

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

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

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

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

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

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

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

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

PLATO, 151*.

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

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

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

POLAND, 521.

POLES, 103, 108.

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

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

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

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

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

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

PORTICO of palm-trees and laurels, 56.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PRINCIPLES and PRINCIPIATES, 328.

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

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

PROBLEM concerning the soul, 315.

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

PROCREATION, sphere of the love of, 400.

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

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

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

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

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

PROPAGATE, or plastic force of vegetables and animals, whence it originated, 138.

PROPRIUM, man's, from his birth is essentially evil, 262. The proprium of man's (homo) will, is to love himself, and the proprium of his understanding is to love his own wisdom, 194. These two propriums are deadly evils to man, if they remain with him, 194. The love of these two propriums is changed into conjugial love, so far as man cleaves to his wife, that is, receives her love, 194.

PROVIDENCE, the Divine, of the Lord extends to every thing, even to the minutest particulars concerning marriages, and in marriages, 229, 316. The operations of uses, by the Lord, by the spheres which proceed from Him, are the Divine Providence, 386, 391.

Obs. -- The Divine Providence is the same as the mediate and immediate influx from the Lord, A.C. 6480. See the Treatise on the Divine Providence, by the Author.

PRUDENCE is one of the moral virtues which have respect to life, and enter into it, 164. Nothing of prudence can possibly exist but from God, 354. Prudence of wives in concealing their love, 294. This prudence is innate, 187. It was implanted in women from creation, and consequently by birth, 194. Of self-derived prudence, 354.

PULPIT in a temple in the spiritual world, 23.

PU, or PAU, 28, 29, 182.

Obs. -- This is the Greek word [Greek: pou], written in ordinary characters; the Author gives the Latin translation at n. 28. (In quodam pu seu ubi.) This word expresses the uncertainty in which philosophers and theologians are on the subject of the soul.

PURE. -- It is not possible that any love should become absolutely pure, with men or with angels, 71, 146. To the pure all things are pure, but to them that are defiled, nothing is pure, 140.

PURIFICATION the spiritual, of conjugial love may be compared to the purification of natural spirits, as effected by the chemists, 145. Wisdom purified may be compared with alcohol, which is a spirit highly rectified, 145.

PURITY, the, of heaven is from conjugial love, 430. In like manner the purity of the church, 431.

PURPLE, the, color from its correspondence signifies the conjugial love of the wife, 76.

PURPOSE. -- That which flows forth from the very essence of a man's life, thus which flows forth from his will or his love, is principally called purpose, 493. As soon as any one from purpose or confirmation abstains from any evil because it is sin, he is kept by the Lord in the purpose of abstaining from the rest, 529.

PUSTULES, 253, 470.

PUT AWAY, to. -- Putting away on account of adultery is a plenary separation of minds, which is called divorce, 255. Other kinds of putting away, grounded in their particular causes, are separations, 255.

PUT OFF, to. -- Man after death puts off every thing which does not agree with his love, 36. How a man after death puts off externals and puts on informals, 48*

PYTHAGORAS, 151*.

PYTHAGOREANS, 153*.

QUALITY of the love of the sex in heaven, 44. The quality of every deed, and in general the quality of every thing depends upon the circumstances which mitigate or aggravate it, 487.

RAINBOW painted on a wall in the spiritual world, 76.

RATIONAL principle, the, is the medium between heaven and the world, 145. Above the rational principle is heavenly light, and below the rational principle is natural light, 233. The rational principle is formed more and more to the reception of heaven or of hell, according as man turns himself towards good or evil, 436.

Obs. -- The rational principle of man partakes of the spiritual and natural, or is a medium between them, A.C., 268.

RATIONALITY, spiritual, comes by means of the Word, and of preachings derived therefrom, 293. Natural, sensual, and corporeal men enjoy, like other men, the powers of rationality, but they use it while they are in externals, and abuse it while in their internals, 498, 499. Rationality, with devils, proceeds from the glory of the love of self, 269, and also with atheists, who enjoy a more sublime rationality than many others, 269.

RATIONALITY and LIBERTY. -- When man turns himself to the Lord, his rationality and liberty are led by the Lord; but if backwards, from the Lord, his rationality and liberty are led by hell, 437.

REACTION. -- In all conjunction by love there must be action, reception, and reaction, 293.

READ, to. -- While man reads the Word, and collects truths out of it, the Lord adjoins good, 128; but this takes place interiorly with those only who read the Word to the end that they may become wise, 128.

REAL. -- Love and wisdom are collected together in use, and therein become one principle, which is called real, 183.

REASON, human, is such that it understands truths from the light thereof, as though was not heretofore distinguished them, 490.

REASONERS. -- They are named such who never conclude any thing, and make whatever they hear a matter of argument and dispute whether it be so, with perpetual contradiction, 232. What their fate is in the other life, 232.

REASONINGS, the, of the generality commence merely from effects, and from effects proceed to some consequences thence resulting, and do not commence from causes, and from causes proceed analytically to effects, 385. Truth does not admit of reasonings, 481. They favor the delights of the flesh against those of the spirit, 481.

RECEPTION is according to religion, 352. Without conjunction there is no reception, 341. See Reaction.

RECIPIENT. -- Man is a recipient of God, and consequently a recipient of love and wisdom from Him, 132. A recipient becomes an image of God according to reception, 132.

RECIPROCAL principle, the, of conjunction with God, is, that a man should love God, and relish the things which are of God, as from himself, and yet believe that they are of God, 132, 122. Without such a reciprocal principle conjunction is impossible, 132.

RECTIFICATION. -- The purification of conjugial love may be compared to the purification of natural spirits, effected by chemists, and called rectification, 145.

REFORMED, to be. -- Man is reformed by the understanding, and this is effected by the knowledges of good and truth, and by a rational intuition grounded therein, 495.

REGENERATION is a successive separation from the evils to which man is naturally inclined, 146. Regeneration is purification from evils, and thereby renovation of life, 525. The precepts of regeneration are five, 525. See Precepts. By regeneration a man is made altogether new as to his spirit, and this is effected by a life according to the Lord's precepts, 525.

REGIONS of the mind. -- In human minds there are three regions, of which the highest is called the celestial, the middle the spiritual, and the lowest the natural, 305. In the lowest man is born; he ascends into the next above it by a life according to the truths of religion, and into the highest by the marriage of love and wisdom, 305. In the lowest region dwells natural love, in the superior spiritual love, and in the supreme celestial love, 270. In each region there is a marriage of love and wisdom, 270. The pleasantnesses of conjugial love in the highest region are perceived as blessednesses, in the middle region as satisfactions, and in the lowest region as delights, 335. In the lowest region reside all the concupiscences of evil and of lasciviousness; in the superior region there are not any concupiscences of evil and of lasciviousness, for man is introduced into this region by the Lord when he is reborn; in the supreme region is conjugial chastity in its love, into this region man is elevated by the love of uses, 305.

REIGN, to, with Christ is to be wise, and perform uses, 7.

RELATION, there is no, of good to evil, but a relation of good to a greater and less good, and of evil to a greater and less evil, 444. What is signified by the expression, for the sake of relatives, 17.

RELATIVES subsist between the greatest and the least of the same thing, 425, 17.

RELIGION constitutes the state of the church with man, 238. Religion is implanted in souls, and by souls is transmitted from parents to their offspring, as the supreme inclination, 246. With Christians it is formed by the good of life, agreeable to the truth of doctrine, 115. Conjugial love is grounded in religion, 238. Where there is not religion, neither is there conjugial love, 239. There is no religion without the truths of religion; what is religion without truths, 239. Religion, as it is the marriage of the Lord and the church, is the initiament and inoculation of conjugial love, 531. That love in its progress accompanies religion, 531. The first internal cause of cold in marriages is the rejection of religion by each of the parties, 240. The second cause is, that one has religion and not the other, 241. The third is, that one of the parties is of one religion, and the other of another, 242. The fourth is the falsity of religion, 243.

Obs. -- There is a difference which it is important to bear in mind, between religion and the church; the church of the Lord, it is true, is universal, and is with all those who acknowledge a Divine Being, and live in charity whatever else may be their creed; but the church is especially where the Word is, and where by means of the Word the Lord is known. In the countries where the Word does not exist, or is withdrawn from the people and replaced by human decisions, as among the Roman Catholics, there is religion alone, but there is, to speak correctly, no church. Among Protestants, there is both religion and a church, but this church has come to an end, because it has perverted the Word.

RENEW, to. -- Every part of man, both interior and exterior, renews itself, and this is effected by solutions and reparations, 171.

RENUNCIATION of whoredoms, whence exists the chastity of marriage, how it is effected, 148.

REPASTS. -- In heaven, as in the world, there are repasts, 6.

REPRESENTATIONS. -- Among the ancients the study of their bodily senses consisted in representations of truths in forms, 76.

REPRESENTATIVE. -- To those who are in the third heaven, every representative of love and wisdom becomes real, 270.

RESPIRATION OF THE LUNGS, the, has relation to truth, 87.

REST. -- What is the meaning of eternal rest, 207.

RETAIN, to -- In whatever state man is he retains the faculty of elevating the understanding, 495.

REVELATIONS made at the present day by the Lord, 532.

RIB, by a, of the breast is signified, in the spiritual sense, natural truth, 193.

RIGHT, the, signifies good, 316. It also signifies power, 21.

RITES, customary. -- There are customary rites which are merely formal, and there are others which, at the same time, are also essential, 306.

RIVALSHIP or emulation between married parties respecting right and power, 291. Emulation of prominence between married partners is one of the external causes of cold, 248.

RULES of life concerning marriages, 77. Universal rule, 147, 313.

SABBATH, the. -- The life of heaven from the worship of God, is called a perpetual Sabbath, 9. Celebration of the Sabbath in a heavenly society, 23, 24.

SACRILEGE. -- See Sacrimony.

SACRIMONY. -- In heaven, marriage with one wife is called sacrimony, but if it took place with more than one it would be called sacrilege, 76.

SAGACITY is one of the principles constituent of natural wisdom, 163.

SANCTITIES. -- The marriage of the Lord and the church, and the marriage of good and truth, are essential sanctities, 64. Sanctity of the Holy Scriptures, 24.

SANCTUARY of the tabernacle of worship amongst the most ancient in heaven, 75.

SATANS. -- They are called satans who have confirmed themselves in favor of nature to the denial of God, 380. Those who are evil from the understanding dwell in the front in hell, and are called satans, but those who are in evil from the will, dwell to the back and are called devils, 492. See Devils. Satan wishing to demonstrate that nature is God, 415.

Obs. -- In the Word, by the devil is understood that hell which is to the back, and in which are the most wicked, called evil genii; and by satan, that hell in which dwell those who are not so wicked, who are called evil spirits, H. and H., 544.

SATISFACTION. -- In love truly conjugial exists a state of satisfaction, 180.

SATURNINE or golden age, 153*.

SATYRS. -- In the spiritual world the satyr-like form is the form of dissolute adultery, 521.

SAVED, to be. -- All in the universe who acknowledge a God, and, from a religious principle, shun evil as sins against Him, are saved, 343.

SCIENCE is a principle of knowledges, 130. There is no end to science, 185. Man is not born into the science of any love, but beasts and birds are born into the science of all their loves, 133. Man is born without sciences, to the end that he may receive them all; whereas, supposing him to be born into sciences, he could not receive any but those into which he was born, 134. Science and love are undivided companions, 134.

SCIENCE OF CORRESPONDENCES, the, was among the ancients the science of sciences, 532. It was the knowledge concerning the spiritual things of heaven and the church, and thence they derived wisdom, 532. It conjoined the sensual things of their bodies with the perceptions of their minds, and procured to them intelligence, 76. This science having been turned into idolatrous science, was so obliterated and destroyed by the divine providence of the Lord, that no visible traces of it were left remaining, 532. Nevertheless, it has been again discovered by the Lord, in order that the men of the church may again have conjunction with Him, and consociation with the angels; which purposes are effected by the Word, in which all things are correspondences, 532. See Correspondences.

SCORBUTIC PHTHISIC, 253, 470.

SCRIPTURE, the sacred, which proceeded immediately from the Lord, is, in general and in particular, a marriage of good and truth, 115.

SEAT, the, of jealousy is in the understanding of the husband, 372.

SEDUCERS. -- Their sad lot after death, 514.

SEE, to, that what is true is true, and that what is false is false, is to see from heavenly light in natural light, 233.

SEEDS spiritually understood are truths, 220. By the seed of man, whereby iron shall be mixed with clay, and still they shall not cohere, is meant the truth of the Word falsified, 79. Formation of seed, 220, 245, 183.

SELF-CONCEIT, or SELF-DERIVED INTELLIGENCE. -- The love of wisdom, if it remains with man, and is not transcribed into the woman, is an evil love, and is called self-conceit, or the love of his own intelligence, 88, 353. The wife continually attracts to herself her husband's conceit of his own intelligence, and extinguishes it in him, and verifies it in herself, 353. He who, from a principle of self-love, is vain of his own intelligence, cannot possibly love his wife with true conjugial love, 193.

SEMBLANCES, conjugial, 279-289.

SEMINATION corresponds to the potency of truth, 127. It has a spiritual origin, and proceeds from the truths of which the understanding consists, 220.

SENSATIONS with the pleasures thence derived appertain to the body, and affections with the thoughts thence derived appertain to the mind, 273.

SENSE. -- Every love has its own proper sense, 210. Spiritual origin of the natural senses, 220. See Taste, Smell, Hearing, Touch, Sight. Each of these senses has its delights, with variations according to the specific uses of each, 68. The sense proper to conjugial love is the sense of touch, 210. The use of this sense is the complex of all other uses, 68. Wives have a sixth sense, and which is a sense of all the delights of the conjugial love of the husband, and this sense they have in the palms of their hands, 155*.

SENSUAL. -- Natural men who love only the delights of the senses, placing their heart in every kind of luxury and pleasure, are properly meant by the sensual, 496. The sensual immerse all things of the will, and consequently of the understanding, in the allurements and fallacies of the senses, indulging in these alone, 496.

SEPARATIONS of married partners. Legitimate causes thereof, 251-254.

SERENE, principle of peace, 155*.

SERIES. -- All those things which precede in minds form series, which collect themselves together, one near another, and one after another, and these together, compose a last or ultimate, in which they co-exist, 313. The series of the love of infants, from its greatest to its least, thus to the boundary in which it subsists or ceases, is retrograde, the reason why, 401.

SERPENT, the, signifies the love of self-intelligence, 353. By the serpent, Gen. iii. is meant the devil, as to the conceit of self-love and self-intelligence, 135. In hell, the forms of beasts, under which the lascivious delights of adulterous love are presented to the sight, are serpents, &c., 430.

SEX. -- The love of the male sex differs from that of the female sex, 382. Origin of the beauty of the female sex, 381-384. Cause of the beauty of the female sex, 56.

SHEEP, in the spiritual world, are the representative forms of the state of innocence and peace of the inhabitants, 75.

SHEEPFOLD signifies the church, 129.

SHOWER, golden, 155*, 208.

SIGHT. -- There is in man an internal and an external sight, 477. Natural sight is grounded in spiritual sight, which is that of the understanding, 220. The love of seeing, grounded in the love of understanding, has the sense of seeing; and the gratifications proper to it are the various kinds of symmetry and beauty, 210. How gross the sight of the eye is, 416.

SILVER signifies intelligence in spiritual truths, and thence in natural truths, 76. The silver age, 76.

SIMPLE. -- Every thing divided is more and more multiple, and not more and more simple, 329.

SIMULTANEOUS. -- There is simultaneous order and successive order, 314. That simultaneous order is grounded in successive, and is according to it, is not known, 314.

SIN. -- All that which is contrary to religion is believed to be sin, because it is contrary to God; and, on the other hand, all that which agrees with religion is believed not to be sin, because it agrees with God, 348.

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

SINGING in heaven, 55, 155*.

SIRENS, fantastic beauty of, in the spiritual world, 505.

SISTERS. -- The Lord calls those brethren and sisters who are of his church, 120.

SIX. -- The number six signifies all and what is complete, 21.

SLEEP, the, into which Adam fell, when the woman was created, signifies man's entire ignorance that the wife is formed, and, as it were, created from him, 194.

SLEEP, to, Gen. ii. 21, signifies to be in ignorance, 194. Sleep in heaven, 19.

SLOTHFUL, to the, in the spiritual world, food is not given, 6.

SMALL-POX, 253, 470.

SMELLING, natural, is grounded in spiritual smelling, which is perception, 220. The love of knowing those things which float about in the air, grounded in the love of perceiving, is the sense of smelling; and the gratifications proper to it are the various kinds of fragrance, 210.

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

SOCIETY, every, in heaven may be considered as one common body, and the constituent angels as the similar parts thereof, from which the common body exists, 10.

SOCRATES, 151*.

SOCRATICS, 153*.

SOLITARY, there is neither good nor solitary truth, but in all cases they are conjoined, 87.

SOLUTIONS and reparations by which every part of man, both interior and exterior, renews itself, 171.

SOMNAMBULISTS act from the impulse of a blind science, the understanding being asleep, 134.

SONS in the Word signify truths conceived in the spiritual man, and born in the natural, 120, 220. Those who are regenerated by the Lord are called in the Word sons of God, sons of the kingdom, 120.

SONS-IN-LAW, what, and daughters-in-law signify in the Word, 120.

SONGS in heaven, 17, 19. Heavenly songs are in reality sonorous affections, or affections expressed and modified by sounds, 55. Singing in heaven is an affection of the mind, which is let forth through the mouth as a tune, 155*. Affections are expressed by songs, as thoughts are by discourse, 55.

SOPHI. -- The most ancient people did not acknowledge any other wisdom than the wisdom of life, and this was the wisdom of those who were formerly called sophi, 130.

SOUL, the, is the inmost principle of man, 101, 158, 206. It is not life, but the proximate receptacle of life from God, and thereby the habitation of God, 315. It is a form of all things relating to love, and of all things relating to wisdom, 315. It is a form from which the smallest thing cannot be taken away, and to which the smallest thing cannot be added, and it is the inmost of all the forms of the whole body, 315. Propagation of the soul, 220, 245. The soul of the offspring is from the father, and its clothing from the mother, 206, 288. The principle of truth in the soul is the origin of seed, in which is the soul of man, 220, 483. It is in a perfect human form, covered with substances from the purest principles of nature, whereof a body is formed in the womb of the mother, 183. The soul of man, and of every animal, from an implanted tendency to self-propagation, forms itself, clothes itself, and becomes seed, 220; because the soul is a spiritual substance, which is not a subject of extension but of impletion, and from which no part can be taken away, but the whole may be produced without any loss thereof, hence it is that it is as fully present in the smallest receptacles, which are seeds, as in its greatest receptacle, the body, 220. The soul of every man, by its origin, is celestial, wherefore it receives influx immediately from the Lord, 482. The soul and the mind are the man, since both constitute the spirit which lives after death, and which is in a perfect human form, 260. The soul constitutes the inmost principles not only of the head, but also of the body, 178. The soul and mind adjoin themselves closely to the flesh of the body, to operate and produce their effects, 178. A masculine soul, 220. How a feminine principle is produced from a male soul, 220. How a union of the souls of married partners is effected, 172. See Mind, obs.

SPACE. -- Those things which, from their origin, are celestial and spiritual, are not in space, but in the appearances of space, 158. The soul of man being celestial, and his mind spiritual, are not in space, 158.

SPANIARDS, 103, 104.

SPECIES. -- Why the Creator has distinguished all things into genera, species, and discriminations, 479.

SPEECH, the, of wisdom is to speak from causes, 75. From the thought, which also is spiritual, speech flows, 220.

SPHERE. -- All that which flows from a subject, and encompasses and surrounds it, is named a sphere, 386. From the Lord, by the spiritual sun, proceeds a sphere of heat and light, or of love and wisdom, to operate ends which are uses, 386. 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 offspring, proceeds from the Lord, and fills the universal heaven and the universal world, 355. The divine sphere which looks to the preservation of the universe in its created state by successive generations, is called the sphere of procreating, 386. The divine sphere which looks to the preservation of generations in their beginnings, and afterwards in their progressions, is called the sphere of protecting the things created, 386. There are several other divine spheres, which are named according to uses, as the sphere of defence of good and truth against evil and false, the sphere of reformation and regeneration, the sphere of innocence and peace, the sphere of mercy and grace, &c., 222, 386. But the universal of all is the conjugial sphere, because this is the supereminent sphere of conservation of the created universe, 222. This sphere fills the universe, and pervades all things from first to last, 222; thus from angels even to worms, 92. Why it is more universal than the sphere of heat and light which proceed from the sun, 222. In its origin, the conjugial sphere, flowing into the universe, is divine; in its progress in heaven with the angels, it is celestial and spiritual; with men it is natural; with beasts and birds, animal; with worms merely corporeal; with vegetables, it is void of life; and, moreover, in all its subjects it is varied according to their forms, 225. This sphere is received immediately by the female sex, and mediately by the male, 225. The sphere of conjugial love is the very essential sphere of heaven, because it descends from the heavenly marriage of the Lord and the church, 54. Whereas there is a sphere of conjugial love, there is also a sphere opposite to it, which is called a sphere of adulterous love, 434. This sphere ascends from hell, and the sphere of conjugial love descends from heaven, 435, 455. These spheres meet each other in each world, but do not conjoin, 436, 455. Between these two spheres there is equilibrium, and man is in it, 437, 455. Man can turn himself to whichever sphere he pleases; but so far as he turns himself to the one, so far he turns himself from the other, 438, 455. A sphere of love from the wife, and of understanding from the man, is continually flowing forth, and unites them, 321. A natural sphere is continually flowing forth, not only from man, but also from beasts -- yea, from trees, fruits, flowers, and also from metals, 171. There flows forth -- yea, overflows from every man (homo) -- a spiritual sphere, derived from the affections of his love, which encompasses him, and infuses itself into the natural sphere derived from the body, so that these two spheres are conjoined, 171. Every one, both man and woman, is encompassed by his own sphere of life, densely on the breast, and less densely on the back, 224.

SPIRE. -- With whom the mind is closed from beneath, and sometimes twisted as a spire into the adverse principle, 203.

SPIRIT, the. -- There are two principles which, in the beginning, with every man who from natural is made spiritual, are at strife together, which are commonly called the spirit and the flesh, 488. The love of marriage is of the spirit, and the love of adultery is of the flesh, 488. See Flesh.

SPIRITS. -- See Mind, obs. By novitiate spirits are meant men newly deceased, who are called spirits because they are then spiritual men, 461. Who those are, who, after death, become corporeal spirits, 495.

SPIRITUAL -- The difference between what is spiritual and natural is like that between prior and posterior, which bear no determinate proportion to each other, 326. Spiritual principles without natural, which are their constituent have no consistence, 52. Spiritual principles considered in themselves have relation to love and wisdom, 52. The things relating to the church, which are called spiritual things, reside in the inmost principles with man, 130. By the spiritual is meant he who loves spiritual things, and thereby is wise from the Lord, 281. A man (homo) without religion is not spiritual, but remains natural, 149. To become spiritual is to be elevated out of the natural principle, that is, out of the light and heat of the world into the light and heat of heaven, 347. Man becomes spiritual in proportion as his rational principle begins to derive a soul from influx out of heaven, which is the case so far as it is affected and delighted with wisdom, 145.

SPIRITUALLY, to think, is to think abstractedly from space and time, 328.

SPORTS of wisdom in the, heavens, 132. Literary sports, 207. Conjugial love in its origin is the sport of wisdom and love, 75, 183. Games and shows in the heavens, 17. The sixth sense in the female sex is called in the heavens the sport of wisdom with its love, and of love with its wisdom, 155*.

SPRING. -- In heaven the heat and light proceeding from the sun cause perpetual spring, 137. In heaven, with conjugial partners, there is spring in its perpetual conatus, 355. All who come into heaven return into their vernal youth, and into the powers appertaining to that age, 44.

STABLES signify instructions, 76.

STAGE entertainments. See Actors.

STATES. -- The state of a man's life is his quality as to the understanding and the will, 184. The state of a man's life from infancy, even to the end of life, is continually changing, 185. The common states of a man's life are called infancy, childhood, youth, manhood, and old age, 185. No subsequent state of life is the same as a preceding one, 186. The last state is such as the successive order is, from which it is formed and exists, 313. What was the primeval state, which is called a state of integrity, 355. Of the state of married partners after death, 45-54. There are two states into which a man enters after death -- an external and an internal state; he comes first into his external state, and afterwards into his internal, 47*.

STATUE, the, which Nebuchadnezzar saw in a dream represented the ages of gold, silver, copper, and iron, 78.

STONES signify natural truths, and precious stones spiritual truths, 76.

STORE, abundant, 220, 221.

STOREHOUSE. -- The conjugial principle of one man with one wife is the storehouse of human life, 457.

STORGE. -- The love called storge is the love of infants, 392. This love prevails equally with the evil and the good, and, in like manner, with tame and wild beasts; it is even in some cases stronger and more ardent with evil men, and also with wild beasts, 392. The innocence of infancy is the cause of the love called storge, 395. Spiritual storge, 211.

STUDY, what was the, of the men who lived in the silver age, 76. Study of sciences in the spiritual world, 207.

STUPIDITY of the age, 481.

SUBLIMATION. -- The purification of conjugial love may be compared to the purification of natural spirits, as effected by chemists, and called sublimation, 145.

SUBJECT, every, receives influx according to its form, 86. All a man's affections and thoughts are in forms, and thence from forms, for forms are their subjects, 186. A subject without predicates is an entity which has no existence in reason, 66. See Substance.

SUBSISTENCE is perpetual existence, 86.

SUBSTANCE. -- There is no substance without a form, an unformed substance not being any thing, 66. There is not any good or truth which is not in a substance as in its subject, 66. Every idea of man's, however sublimated, is substantial, that is, affixed to substance, 66. Material things derive their origin from things substantial, 207. In man, all the affections of love, and all the perceptions of wisdom, are rendered substantial, for substances are their subjects, 361. See Form.

SUBSTANTIAL. -- The difference between what is substantial and what is material is like the difference between what is prior and what is posterior, 31. Spiritual things are substantial, 328. Spirits and angels are in substantial and not in materials, 328. Man after death is a substantial man, because this substantial man lay inwardly concealed in the natural or material man, 31. The substantial man sees the substantial man, as the material man sees the material man, 31. All things in the spiritual world are substantial and not material, whence it is that there are in their perfection in that world, all things which are in the natural world, and many things besides, 207. Every idea of man's, however sublimated, is substantial, that is, attached to substances, 66.

SUCCESSIVE. -- There is a successive order and a simultaneous order, and there is an influx of successive order into simultaneous order, 314. See Order.

SUMMARY of the Lord's commandments, 340, 82.

SUN. -- There is a sun of the spiritual world as there is a sun of the natural world, 380. The sun of the spiritual world proceeds immediately from the Lord, who is in the midst of it, 235. That sun is pure love 235, 380, 532. It appears fiery before the angels, altogether as the sun of our world appears before men, 235. It does not set nor rise, but stands constantly between the zenith and the horizon, that is, at the elevation of 45 degrees, 137. The spiritual sun is pure love, and the natural sun is pure fire, 182, 532. Whatever proceeds from the spiritual sun partakes of life, since it is pure love; whatever proceeds from the natural sun partakes nothing of life, since it is pure fire, 532. The spiritual sun is in the centre of the universe, and its operation, being without space and time, is instant and present from first principles in last, 391. For what end the sun of the natural world was created, 235. The fire of the natural sun exists from no other source than from the fire of the spiritual sun, which is divine love, 380.

SUPPERS. -- In heaven, as in the world, there are suppers, 19.

SURVIVOR, 321. -- See Deceased.

SWAMMERDAM, 416.

SWANS, in the spiritual world, signify conjugial love in the lowest region of the mind, 270.

SWEDENBORG. -- He protests in truth that the memorable relations annexed to the chapters in this work are not fictions, but were truly done and seen; not seen in any state of the mind asleep, but in a state of full wakefulness, 1. That it had pleased the Lord to manifest Himself unto him, and send him to teach the things relating to the New Church, 1. That the interiors of his mind and spirit were opened by the Lord, and that thence it was granted him to be in the spiritual world with angels, and at the same time in the natural world with men, 1, 39, 326. State of anxiety into which he fell when once he thought of the essence and omnipresence of God from eternity, that is, of God before the creation of the world, 328. The angels, as well as himself, did not know the differences between spiritual and natural, because there had never before been an opportunity of comparing them together by any person's existing at the same time in both worlds; and without such comparison and reference those differences were not ascertainable, 327. On a certain time, as he was wandering through the streets of a great city inquiring for a lodging, he entered a house inhabited by married partners of a different religion; the angels instantly accosted him, and told him they could not on that account remain with him there, 242. He had observed for twenty-five years continually, from an influx perceptible and sensible, that it is impossible to think analytically concerning any form of government, civil law, moral virtue, or any spiritual truth, unless the divine principle flows in from the Lord's wisdom through the spiritual world, 419. He declares, that having related a thousand particulars respecting departed spirits, he has never heard any one object, how can such be their lot when they are not yet risen from their sepulchres, the last judgment not being yet accomplished? 28.

SWEDES, 103, 112.

SWEETNESS. -- In heaven, the chaste love of the sex is called heavenly sweetness, 55.

SYMPATHIES. -- In the spiritual world sympathies are not only felt, but also appear in the face, the discourse, and gesture, 273. With some married partners in the natural world, there is antipathy in internals, combined with apparent sympathy in their externals, 292. Sympathy derives its origin from the concordance of spiritual spheres, which emanate from subjects, 171.

TABERNACLE. -- In heaven, the most ancient people dwell in tabernacles, because, whilst in the world, they lived in tabernacles, 75. Tabernacle of their worship exactly similar to the tabernacle of which the form was showed to Moses on Mount Sinai, 75.

TABLES of wood and stone on which were the writings of the most ancient people, 77. Tablet with this inscription, "The covenant between Jehovah and the Heavens," 75.

TARTARUS, 75. -- Shades of Tartarus, 75.

TARTARY. -- The ante-Mosaic Word, at this day lost, is reserved only in Great Tartary, 77.

TASTE, sense of. -- The love of self-nourishment, grounded in the love of imbibing goods, is the sense of tasting, and the delights proper to it are the various kinds of delicate foods, 210.

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

TEMPLE, description of a, in heaven, 23. Temple of wisdom, where the causes of the beauty of the female sex were discussed, 56.

TEMPORAL. -- Idea of what is temporal in regard to marriages, effect that it produced on two married partners from heaven present with Swedenborg, 216.

THEATRES in the heavens, 17. -- See Actors.

THING, every, created by the Lord is representative, 294.

THINK, to, spiritually is to think abstractedly from space and time, and to think naturally is to think in conjunction with space and time, 328. To think and conclude from an interior and prior principle is to think and conclude from ends and causes to effects, but to think and conclude from an exterior or posterior principle, is to think and conclude from effects to causes and ends, 408. The spiritual man thinks of things incomprehensible and ineffable to the natural man, 326.

THOUGHT is the existere, or existence of a man's life, from the esse or essence, which is love, 36. Spiritual thoughts, compared with natural, are thoughts of thoughts, 326. Spiritual thoughts are the beginnings and origins of natural thoughts, 320. Spiritual thought so far exceeds natural thought as to be respectively ineffable, 326.

THUNDER. -- Clapping of the air like thunder is a correspondence and consequent appearance of the conflict and collision of arguments amongst spirits, 415.

TONES, discordant, brought into harmony, 243.

TOUCH, to. -- This sense is common to all the other senses, and hence borrows somewhat from them, 210. It is the sense proper to conjugial love, 210. The love of knowing objects, grounded on the love of circumspection and self-preservation, is the sense of touching, and the gratifications proper to it are the various kinds of titillation, 210. The innocence of parents and the innocence of children meet each other by the touch, especially of the hands, 396. See Sense.

TRADES. -- In the spiritual world there are trades, 207.

TRANQUILLITY is in conjugial love, and relates to the mind, 180.

TRANSCRIBED, to be. -- Whereas every man (homo) by birth inclined to love himself, it was provided from creation, to prevent man's perishing by self-love, and the conceit of his own intelligence, that that love of the man (vir) should be transcribed into the wife, 353, 88, 193, 293.

TRANSCRIPTION, the, of the good of one person into another is impossible, 525.

TREE, a, signifies man, 135. The tree of life signifies man living from God, or God living in man, 135. To eat of this tree signifies to receive eternal life, 135. The tree of the knowledge of good and evil, signifies the belief that life for man is not God, but self, 135. By eating thereof signifies damnation, 135.

TRINITY, the Divine, is in Jesus Christ, in whom dwells all the fulness of the Godhead bodily, 24.

TRUTH. -- What the understanding perceives and thinks is called truth, 490. Truth is the form of good, 198, 493. There is the truth of good, and from this the good of truth, or truth grounded in good, and good grounded in that truth; and in these two principles is implanted from creation an inclination to join themselves together into one, 88. The truth of good, or truth grounded in good, is male (or masculine), and the good of truth, or good grounded in truth, is female (or feminine), 61, 88. See Good and Truth.

TRUTH does not admit of reasonings, 481.

TRUTHS pertain to the understanding, 128.

TWO. -- In every part of the body where there are not two, they are divided into two, 316.

TZIIM. -- In hell, the forms of birds, and under which the lascivious delights of adulterous love are presented to the view, are birds called tziim, 430.

ULCERS, 253.

ULTIMATE. -- It is a universal law that things primary exist, subsist, and persist from things ultimate, 44. That the ultimate state is such as the successive order is, from which it is formed and exists, is a canon which, from its truth, must be acknowledged in the learned world, 313.

ULYSSES, companions of, changed into hogs, 521.

UNCHASTITY, difference between, and what is not chaste, 139. Unchastity is entirely opposed to chastity, 139. There is a conjugial love which is not chaste, and yet is not unchastity, 139. The love opposite to conjugial love is essential unchastity, 139. If the renunciations of whoredoms be not made from a principle of religion, unchastity lies inwardly concealed like corrupt matter in a wound only outwardly healed, 149.

UNCLEAN or FILTHY, every, principle of hell is from adulterers, 500.

UNCLEANNESS, 252, 472.

UNDERSTANDING, the. -- Man has understanding from heavenly light, 233. The understanding considered in itself is merely the ministering and serving principle of the will, 196. It is only the form of the will, 493. Man is capable of elevating his intellect above his natural loves, 96. See Will and Understanding.

UNION. -- Spiritual union of two married partners is the actual adjunction of the soul and mind of the one to the soul and mind of the other, 321. Conjugial love is the union of souls, 179, 480, 482. Union between two married partners in heaven is like that of the two tents in the breast, which are called the heart and the lungs, 75.

UNITY, the, of souls between two married partners in heaven is seen in their faces; the life of the husband is in the wife, and the life of the wife is in the husband -- they are two bodies but one soul, 75.

UNIVERSALS. -- Whoever knows universals may afterwards comprehend particulars, because the latter are in the former as parts in a whole, 261. Good and truth are the universals of creation, 84, 92. There are three universals of heaven and three universals of hell, 261. A universal principle exists from, and consists of singulars, 388. If we take away singulars, a universal is a mere name, and is like somewhat superficial, which has no contents within, 388. A universal truth is acknowledged by every intelligent man, 60. Every universal truth is acknowledged as soon as it is heard, in consequence of the Lord's influx and at the same time of the confirmation of heaven, 62.

UNIVERSE. -- The universe, with all its created subjects, is from the divine love, by the divine wisdom, or what is the same thing, from the divine good, by the divine truth, 87. All things which proceed from the Lord, or from the sun, which is from him, and in which he is, pervade the created universe, even to the last of all its principles, 389. All thing in the universe have relation to good and truth, 60. In every thing in the universe good is conjoined with truth, and truth with good, 60.

USE is essential good, 183, 77. Use is doing good from love by wisdom, 183. Creation can only be from divine love by divine wisdom, in divine use, 183. All things in the universe are procreated and formed from use, in use, and for use, 183. All use is from the Lord, and is effected by angels and men, as of themselves, 7. Uses are the bonds of society; there are as many bonds as there are uses, and the number of uses is infinite, 18. There are spiritual uses, such as regard love towards God, and love towards our neighbor, 18. There are moral and civil uses, such as regard the love of the society and state to which a man belongs, and of his fellow-citizens among whom he lives, 18. There are natural uses, which regard the love of the world and its necessities, 18: and there are corporeal uses, such as regard the love of self-preservation with a view to superior uses, 18. The delight of the love of uses is a heavenly delight, which enters into succeeding delights in their order, and according to the order of succession exalts them and makes them eternal, 18. Delights follow use, and are also communicated to man according to the love thereof, 68. The delight of being useful derives its essence from love, and its existence from wisdom, 5. This delight, originating in love and operating by wisdom, is the very soul and life of all heavenly joys, 5. Those who are only in natural and corporeal uses are satans, loving only the world and themselves, for the sake of the world; and those who are only in corporeal uses are devils, because they live to themselves alone, and to others only for the sake of themselves, 18. Happiness is derived to every angel from the use he performs in his function, 6. The public good requires that every individual, being a member of the common body, should be an instrument of use in the society to which he belongs, 7. To such as faithfully perform uses, the Lord gives the love thereof, 7. So far as uses are done from the love thereof, so far that love increases, 266. The use of conjugial love is the most excellent of all uses, 183, 305. Conjugial love is according to the love of growing wise, for the sake of uses from the Lord, 183. How can any one know whether he performs uses from self-love, or from the love of uses? 266. Every one who believes in the Lord, and shuns evils as sins, performs uses from the Lord; but every one who neither believes in the Lord, nor shuns evils as sins, does uses from self, and for the sake of self, 266. All good uses in the heavens are splendid and refulgent, 266. Blessed lot of those who are desirous to have dominion from the love of uses, 266.

Obs. -- Use consists in fulfilling faithfully, sincerely, and carefully, the duties of our functions, T.C.R., 744. Those things are called uses which, proceeding from the Lord, are by creation in order, D.L. and W., 298.

USES of apparent love and friendship between married partners, for the sake of preserving order in domestic affairs, 271, and following, 283.

UTILITY of apparent love and apparent friendship between married partners, for the sake of preserving order in domestic affairs, 271, and following, 283.

VAPOR. -- From reason it may be seen that the soul of man after death is not a mere vapor, 29.

VARIETY. -- There is a perpetual variety, and there is not any thing the same with another thing, 524. Heaven consists of perpetual varieties, 524. Distinction between varieties and diversities, 324. See Diversities.

VEGETABLES. -- Wonders in the productions of vegetables, 416.

VEIN. -- There is a certain vein latent in the affection of the will of every angel which attracts his mind to the execution of some purpose, 6. Vein of conjugial love, 44, 68, 183, 293, 313, 433, 482.

VENTRICLES of the brain, 315.

VERNAL, the, principle exists only where warmth is equally united to light, 137. With men (homines) there is a perpetual influx of vernal warmth from the Lord, it is otherwise with animals, 137. In heaven, where there is vernal warmth, there is love truly conjugial, 137.

VIOLATION of spiritual marriage, 515-520. Violation of spiritual marriage is violation of the Word, 516. Violation of the Word is adulteration of good, and falsification of truth, 517. This violation of the Word corresponds to scortations and adulteries, 518. By whom, in the Christian church, violation of the Word is committed, 519.

VIRGINITY. -- Fate of those who have vowed perpetual virginity, 155, 460, 503.

VIRGINS, 21, 22, 293, 321, 502, 511. The affection of truth is called a virgin, 293. The virgins (Matt. xxv. 1) signify the church, 21. Quality of the state of virgins before and after marriage in heaven, 502. Virgins of the fountain, 207, 293. The nine virgins, or muses, signify knowledge and science of every kind, 182. How a virgin is formed into a wife, 199.

VIRTUES, moral, and spiritual virtues, 164. Various graces and virtues of moral life represented in theatres in heaven, 17. Manly virtue, 433, 355.

VISIBLE. -- Every one may confirm himself in favor of a divine principle or being, from what is visible in nature, 416-421.

VISION, posterior, 233.

VITIATED states of mind and body which are legitimate causes of separation, 252, 253.

WARS, the, of Jehovah. The name of the historical books of the ante-Mosaic Word, 77.

WATER FROM THE FOUNTAIN, to drink, signifies to be instructed concerning truths, and by truths concerning goods, and thereby to grow wise, 182.

WEASELS. -- Who they are who appear at a distance in the spiritual world like weasels, 514.

WHIRLPOOLS which are in the borders of the worlds, 339.

WHITE, the color, signifies intelligence, 76.

WHITE, what is, in heaven is truth, 316.

WHOREDOM, spiritual, is the falsification of truth, which acts in unity with that which is natural, because they cohere, 80. Whoredoms in the spiritual sense of the word signify the connubial connection of what is evil and false, 428. They signify the falsification of truth, 518. Whoredom is the destruction of society, 345. They are imputed to every one after death, not according to the deeds themselves, but according to the state of the minds in the deeds, 530.

WHOREDOMS in the spiritual sense signify the connection (connubium) of evil and false, 428. Toleration of such evils in populous cities, 451.

WIDOW. -- Why the state of a widow is more grievous than that of a widower, 325.

WIFE, a, is the love of a wise man's wisdom, 56. She represents the love of her husband's wisdom, 21. The wife signifies the good of truth, 76. In heaven, the wife is the love of her husband's wisdom, and the husband is the wisdom of her love, 75. The wife perceives, sees, and is sensible of the things which are in her husband, in herself, and thence as it were herself in him, 173. There is with wives a sixth sense, which is the sense of all the delights of the conjugial love of the husband, and this sense is in the palms of the hands, 155*. Conjugial love resides with chaste wives, but still their love depends on the husband's, 216*. Wives love the bonds of marriage if the men do, 217. Wives seated on a bed of roses, 293. In a rosary, 294. Acts which certain wives employ to subject their husbands to their own authority, 292. See Woman, Married Partners.

WILL, the, is the receptacle of love, for what a man loves that he wills, 347. Will principle, considered in itself, is nothing but an affect and effect of some love, 461. Whoever conjoins to himself the will of a man, conjoins to himself the whole man, 196. The will acts by the body, wherefore, if the will were to be taken away, action would be instantly at a stand, 494.

WILL and UNDERSTANDING. -- The will is the man himself, and the understanding is the man as grounded in the will, 490. The life of man essentially is his will, and formally is his understanding, 493. The will is the receptacle of good, and the understanding is the receptacle of truth, 121. Love, charity, and affection, belong to the will, and perception and thought to the understanding, 121. All things which are done by a man are done from his will and understanding, and without these acting principles a man would not have either action or speech, otherwise than as a machine, 527. Whoever conjoins to himself the will of another, conjoins also to himself his understanding, 196. The understanding is not so constant in its thoughts as the will is in its affections, 221. He that does not discriminate between will and understanding, cannot discriminate between evils and goods. 490. The will alone of itself acts nothing, but whatever it acts, it acts by the understanding, and the understanding alone of itself acts nothing, but whatever it acts, it acts from the will, 490. With every man the understanding is capable of being elevated according to knowledges, but the will only by a life according to the truths of the church, 269. The natural man can elevate his understanding into the light of heaven, and think and discourse spiritually, but if the will at the same time does not follow the understanding, he is still not elevated, for he does not remain in that elevation, but in a short time he lets himself down to his will, and there fixes his station, 347, 495. The will flows into the understanding, but not the understanding into the will, yet the understanding teaches what is good and evil, and consults with the will, that out of those two principles it may choose, and do what is agreeable to it, 490. The will of the wife conjoins itself with the understanding of the man, and thence the understanding of the man with the will of the wife, 159. In adultery of the reason, the understanding acts from within, and the will from without, but in adultery of the will, the will acts from within, and the understanding from without, 490.

WISDOM is nothing but a form of love, 493. It is a principle of life, 130. Wisdom, considered in its fulness, is a principle, at the same time, of knowledges, of reason, and of life, 130. What wisdom is as a principle of life, 130, 293. Wisdom consists of truths, 84. The understanding is the receptacle of wisdom, 400. The abode of wisdom is in use, 18. Wisdom cannot exist with a man but by means of the love of growing wise, 88. Wisdom with men is twofold, rational and moral; their rational wisdom is of the understanding alone, and their moral wisdom is of the understanding and life together, 163, 293. Rational wisdom regards the truths and goods which appear inwardly in man, not as its own, but as flowing in from the Lord, 102. Moral wisdom shuns evils and falses as leprosies, especially the evils of lasciviousness, which contaminate its conjugial love, 102. The things which relate to rational wisdom constitute man's understanding, and those which relate to moral wisdom constitute his will, 195. Wisdom of wives, 208. The perception, which is the wisdom of the wife, is not communicable to the man, neither is the rational wisdom of the man communicable to the wife, 168, 208. The moral wisdom of the man is not communicable to women, so far as it partakes of rational wisdom, 168. Wisdom and conjugial love are inseparable companions, 98. The Lord provides conjugial love for those who desire wisdom, and who consequently advance more and more into wisdom, 98. There is no end to wisdom, 185. Temple of wisdom, 56. Sports of wisdom, 182, 151*. See Love and Wisdom.

WISE. -- A wise one is not a wise one without a woman, or without love, a wife being the love of a wise man's wisdom, 56.

WOMAN, the, was created and born to become the love of the understanding of a man, 55, 91. Woman was created out of the man, hence she has an inclination to unite, and, as it were, reunite herself with the man, 173. Conjugial love is implanted in every woman from creation, 409. Woman is actually formed into a wife, according to the description in the book of creation, 193. In the universe nothing was created more perfect than a woman of a beautiful countenance and becoming manners, 56. The woman receives from the man the truth of the church, 125. Woman, by a peculiar property with which she is gifted from her birth, draws back the internal affections into the inner recesses of her mind, 274. Affection, application, manners, and form of woman, 91, 218. Women were created by the Lord affections of the wisdom of men, 56. They are created forms of the love of the understanding of men, 187. Women have an interior perception of love, and men only an exterior, 47*. In assemblies where the conversation of the men turns on subjects proper to rational wisdom, women are silent, and listen only, the reason why, 165. Intelligence of wisdom, 218. Women cannot enter into the duties proper to men, 175. Difference between females, women, and wives, 199. See Wife.

WONDERS conspicuous in eggs, 416.

WOOD signifies natural good, 77. Woods of palm-trees, and of rose-trees, 77.

WORD, the ancient, at this day is lost, and is only reserved in Great Tartary, 77. The historical books of this Word are called the Wars of Jehovah, and the prophetic books The Enunciations, 77.

WORD, the, with the most ancient, and with the ancient people, 77.

WORD, the, is the Lord, 516. In every thing of the Word there is the marriage of good and truth, 516. The Word is the medium of conjunction of the Lord with man, and of man with the Lord, 128. In its essence it is divine truth united to divine good, and divine good united to divine truth, 128. It is the perfect marriage of good and truth, 128. In every part of the Word there is a spiritual sense corresponding to the natural sense, and by means of the former sense the men of the church have conjunction with the Lord, and consociation with angels, 532. The sanctity of the Word resides in this sense, 5-32. While man reads the Word, and collects truths out of it, the Lord adjoins good, 128.

WORKHOUSES, infernal, 264. See also 54, 80, 461.

WORKS are good or bad, according as they proceed from an upright will and thought, or from a depraved will and thought, whatever may be their appearance in externals, 527. Good works are uses, 10.

WORLD OF SPIRITS, the, is intermediate between heaven and hell, and there the good are prepared for heaven, and the wicked for hell, 48*, 436, 461, 477. It is in the world of spirits that all men are first collected after their departure out of the natural world, 2, 477. The good are there prepared for heaven, and the wicked for hell; and after such preparation, they discover ways open for them to societies of their like, with whom they are to live eternally, 10, 477.

WORLD, the natural, subsists from its sun, which is pure fire, 380. There is not anything in the natural world which is not also in the spiritual world, 182, 207. In the natural world, almost all are capable of being joined together as to external affections, but not as to internal affections, if these disagree and appear, 272.

WORLD, the spiritual, subsists from its sun, which is pure love, as the natural world subsists from its sun, 380. In the spiritual world there are not spaces, but appearances of spaces, and these appearances are according to the states of life of the inhabitants, 50. All things there appear according to correspondences, 76. All who, from the beginning of creation have departed by death out of the natural world, are in the spiritual world, and as to their loves, resemble what they were when alive in the natural world, and continue such to eternity, 73. In the spiritual world there are all such things there as there are on earth, and those things in the heavens are infinitely more perfect, 182.

Obs. -- The spiritual world in general comprehends heaven, the world of spirits, and hell.

WORMS. -- Wonders concerning them, 418. Silk-worms, 420.

WORSHIP, the, of God in heaven returns at stated periods, and lasts about two hours, 23.

WRATH. -- If love, especially the ruling love, be touched, there ensues an emotion of the mind (animus); if the touch hurts, there ensues wrath, 358.

WRITERS. -- The most ancient writers, whose works remain to us, do not go back beyond the iron age, 73. See Writings.

WRITINGS, the, of the most ancient and of the ancient people are not extant: the writings which exist are those of authors who lived after the ages of gold, silver, and iron, 73. Writings of some learned authoresses, examined in the spiritual world in the presence of those authoresses, 175. The writings, which proceed from ingenuity and wit, on account of the elegance and neatness of the style in which they are written, have the appearance of sublimity and erudition, but only in the eyes of those who call all ingenuity by the name of wisdom, 175. Writing in the heavens, 182, 326.

XENOPHON, 151*.

YOUTH. -- In heaven, all are in the flower of youth, and continue therein to eternity, 250. All who come into heaven return into their vernal youth, and into the powers appertaining to that age, and thus continue to eternity, 44. Infants in heaven do not grow up beyond their first age, and there they stop, and remain therein to eternity, 411, 444; and that when they attain the stature which is common to youths of eighteen years old in the world, and to virgins of fifteen, 444.

YOUTH. -- In heaven they remain forever in state of youth, 355. See Age.

YOUTH, A. -- The state of marriage of a youth with a widow, 322. How a youth formed into a husband, 199.

YOUTHFUL. -- With men, the youthful principle is changed into that of a husband, 199.

ZEAL is of love, 358. Zeal is a spiritual burning or flame, 359. Zeal is not the highest degree of love, but it is burning love, 358. The quality of a man's zeal is according to the quality of his love, 362. There are the zeal of a good love and the zeal of an evil love, 362. These two zeals are alike in externals, but altogether unlike in internals, 363. The zeal of a good love in its internals contains a hidden store of love and friendship; but the zeal of an evil love in its internals contains a hidden store of hatred and revenge, 365. The zeal of conjugial love is called jealousy, 367. Wives are, as it were, burning zeals for the preservation of friendship and conjugial confidence, 155*.

ZEALOUS (Zelotes). -- Why Jehovah in the Word is called zealous, 366. Positive thinking is more fun than complaining

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