332. The reason why polygamical marriages are absolutely condemned by
the Christian world cannot be clearly seen by any one, whatever powers
of acute and ingenious investigation he may possess, unless he be
previously instructed, THAT THERE EXISTS A LOVE TRULY CONJUGIAL; THAT
THIS LOVE CAN ONLY EXIST BETWEEN TWO; NOR BETWEEN TWO, EXCEPT FROM THE
LORD ALONE; AND THAT INTO THIS LOVE IS INSERTED HEAVEN WITH ALL ITS
FELICITIES. Unless these knowledges precede, and as it were lay the
first stone, it is in vain for the mind to desire to draw from the
understanding any reasons for the condemnation of polygamy by the
Christian world, which should be satisfactory, and on which it may
firmly stand, as a house upon its stone or foundation. It is well known,
that the institution of monogamical marriage is founded on the Word of
the Lord, "_That whosoever putteth away his wife, except on account of
whoredom, and marrieth another, committeth adultery; and that from the
beginning, or from the first establishment of marriages, it was
(ordained), that two should become one flesh; and that man should not
separate what God hath joined together_," Matt. xix. 3-12. But although
the Lord spake these words from the divine law inscribed on marriages,
still if the understanding cannot support that law by some reason of its
own, it may so warp it by the turnings and windings to which it is
accustomed, and by sinister interpretations, as to render its principle
obscure and ambiguous, and at length affirmative negative;--affirmative,
because it is also grounded in the civil law; and negative, because it
is not grounded in a rational view of those words. Into this principle
the human mind will fall, unless it be previously instructed respecting
the above-mentioned knowledges, which may be serviceable to the
understanding as introductory to its reasons: these knowledges are, that
there exists a love truly conjugial; that this love can only possibly
exist between two; nor between two, except from the Lord alone; and that
into this love is inserted heaven with all its felicities. But these,
and several other particulars respecting the condemnation of polygamy by
the Christian world, we will demonstrate in the following order: I.
_Love truly conjugial can only exist with one wife, consequently neither
can friendship, confidence, ability truly conjugial, and such
conjunction of minds that two may be one flesh._ II. _Thus celestial
blessednesses, 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._ III. _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 at the same time live according to his commandments._
IV. _Consequently, love truly conjugial, with its felicities, can only
exist with those who are of the Christian church._ V. _Therefore a
Christian is not allowed to marry more than one wife._ VI. _If a
Christian marries several wives, he commits not only natural but also
spiritual adultery._ VII. _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._ VIII. _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 they
cannot receive love truly conjugial._ IX. _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._ X. _Polygamy is lasciviousness._ XI. _Conjugial chastity,
purity, and sanctity, cannot exist with polygamists._ XII. _Polygamists,
so long as they remain such, cannot become spiritual._ XIII. _Polygamy
is not sin with those who live in it from a religious notion._ XIV.
_That polygamy is not sin with those who are in ignorance respecting the
Lord._ XV. _That of these, although polygamists, such are saved as
acknowledge God, and from a religious notion live according to the civil
laws of justice._ XVI. _But none either of the latter or of the former
can be associated with the angels in the Christian heavens._ We proceed
to an explanation of each article.
333. I. LOVE TRULY CONJUGIAL CAN ONLY EXIST WITH ONE WIFE, CONSISTENTLY
NEITHER CAN FRIENDSHIP, CONFIDENCE, ABILITY TRULY CONJUGIAL, AND SUCH A
CONJUNCTION OF MINDS THAT TWO MAY BE ONE FLESH. That love truly
conjugial is at this day so rare as to be generally unknown, is a
subject which has been occasionally inquired into above; that
nevertheless such love actually exists, was demonstrated in its proper
chapter, and occasionally in following chapters. But apart from such
demonstration, who does not know that there is such a love, which, for
excellency and satisfaction, is paramount to all other loves, so that
all other loves in respect to it are of little account? That it exceeds
self-love, the love of the world, and even the love of life, experience
testifies in a variety of cases. Have there not been, and are there not
still, instances of men, who for a woman, the dear and desired object of
their wishes, prostrate themselves on their knees, adore her as a
goddess, and submit themselves as the vilest slaves to her will and
pleasure? a plain proof that this love exceeds the love of self. Have
there not been, and are there not still instances of men, who for such a
woman, make light of wealth, yea of treasures presented in prospect, and
are also prodigal of those which they possess? a plain proof that this
love exceeds the love of the world. Have there not been, and are there
not still, instances of men who for such a woman, account life itself as
worthless, and desire to die rather than be disappointed in their
wishes, as is evidenced by the many fatal combats between rival lovers
on such occasions? a plain proof that this love exceeds the love of
life. Lastly, have there not been, and are there not still, instances of
men, who for such a woman, have gone raving mad in consequence of being
denied a place in her favor? From such a commencement of this love in
several cases, who cannot rationally conclude, that, from its essence,
it holds supreme dominion over every other love; and that the man's soul
in such case is in it, and promises itself eternal blessedness with the
dear and desired object of its wishes? And who can discover, let him
make what inquiry he pleases, any other cause of this than that he has
devoted his soul and heart to one woman? for if the lover, while he is
in that state, had the offer made him of choosing out of the whole sex
the worthiest, the richest, and the most beautiful, would he not despise
the offer, and adhere to her whom he had already chosen, his heart being
riveted to her alone? These observations are made in order that you may
acknowledge, that conjugial love of such super-eminence exists, while
one of the sex alone is loved. What understanding which with quick
discernment attends to a chain of connected reasonings, cannot hence
conclude, that if a lover from his inmost soul constantly persisted in
love to that one, he would attain those eternal blessednesses which he
promised himself before consent, and promises in consent? That he also
does attain them if he comes to the Lord, and from him lives a life of
true religion, was shewn above. Who but the Lord enters the life of man
from a superior principle, and implants therein internal celestial joys,
and transfers them to the derivative principles which follow in order;
and the more so, while at the same time he also bestows an enduring
strength or ability? It is no proof that such love does not exist, or
cannot exist, to urge that it is not experienced in one's self, and in
this or that person.
334. Since love truly conjugial unites the souls and hearts of two
persons, therefore also it is united with friendship, and by friendship
with confidence, and makes each conjugial, and so exalts them above
other friendships and confidences, that as that love is the chief love,
so also that friendship and that confidence are the chief: that this is
the case also with ability, is plain from several reasons, some of which
are discovered in the SECOND MEMORABLE RELATION that follows this
chapter; and from this ability follows the endurance of that love. That
by love truly conjugial two consorts become one flesh, was shewn in a
separate chapter, from n. 156-183.
335. II. 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. They are
called celestial blessednesses, spiritual satisfactions, and natural
delights, because the human mind is distinguished into three regions, of
which the highest is called celestial, the second spiritual, and the
third natural; and those three regions, with such as are principled in
love truly conjugial, are open, and influx follows in order according to
the openings. And as the pleasantnesses of that love are most eminent in
the highest regions, they are perceived as blessednesses, and as in the
middle region they are less eminent, they are perceived as
satisfactions, and lastly, in the lowest region, as delights: that there
are such blessednesses, satisfactions, and delights, and that they are
perceived and felt, appears from the MEMORABLE RELATIONS in which they
are described. The reason why all those happinesses were from the
beginning provided for those who are principled in love truly conjugial,
is, because there is an infinity of all blessednesses in the Lord, and
he is divine love; and it is the essence of love to desire to
communicate all its goods to another whom it loves; therefore together
with man he created that love, and inserted in it the faculty of
receiving and perceiving those blessednesses. Who is of so dull and
doting an apprehension as not to be able to see, that there is some
particular love into which the Lord has collected all possible
blessings, satisfactions, and delights?
336. III. 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. This has been proved above in many
places; to which proofs it may be expedient to add, that all those
blessings, satisfactions, and delights can only be given by the Lord,
and therefore no other is to be approached. What other can be
approached, when by him all things were made which are made, John i. 3;
when he is the God of heaven and earth, Matt, xxviii. 18: when no
appearance of God the father was ever seen, or his voice heard, except
through him, John i. 18; chap. v. 37; chap. xiv. 6-11? From these and
very many other passages in the Word, it is evident that the marriage of
love and wisdom, or of good and truth, from which alone all marriages
derive their origin, proceeds from him alone. Hence it follows, that the
above love with its felicities exists with none but those who come to
him; and the reason why it exists with those who live according to his
commandments, is, because he is conjoined with them by love, John xiv.
21-24.
337. IV. CONSEQUENTLY, LOVE TRULY CONJUGIAL WITH ITS FELICITIES CAN ONLY
EXIST WITH THOSE WHO ARE OF THE CHRISTIAN CHURCH. The reason why
conjugial love, such as was described in its proper chapter, n. 57-73,
and in the following chapters, thus such as it is in its essence, exists
only with those who are of the Christian church, is, because that love
is from the Lord alone, and the Lord is not so known elsewhere as that
he can be approached as God; also because that love is according to the
state of the church with every one, n. 130, and the genuine state of the
church is from no other source than from the Lord, and thus is with none
but those who receive it from him. That these two principles are the
beginnings, introductions, and establishments of that love, has been
already confirmed by such abundance of evident and conclusive reasons,
that it is altogether needless to say any thing more on the subject. The
reason why conjugial love is nevertheless rare in the Christian world,
n. 58-59, is, because few in that world approach the Lord, and among
those there are some who indeed believe the church, but do not live
accordingly; besides other circumstances which are unfolded in the
APOCALYPSE REVEALED, where the present state of the Christian church is
fully described. But nevertheless it is an established truth, that love
truly conjugial can only exist with those who are of the Christian
church; therefore also from this ground polygamy is in that church
altogether rejected and condemned: that this also is of the divine
providence of the Lord, appears very manifest to those who think justly
concerning providence.
338. V. THEREFORE A CHRISTIAN IS NOT ALLOWED TO MARRY MORE THAN ONE
WIFE. This follows as a conclusion from the confirmation of the
preceding articles; to which this is to be added, that the genuine
conjugial principle is more deeply inserted into the minds of
Christians, than of the Gentiles who have embraced polygamy; and that
hence the minds of Christians are more susceptible of that love than the
minds of polygamists; for that conjugial principle is inserted in the
interiors of the minds of Christians, because they acknowledge the Lord
and his divine principle, and in the exteriors of their minds by civil
laws.
339. VI. IF A CHRISTIAN MARRIES SEVERAL WIVES, HE COMMITS NOT ONLY
NATURAL BUT ALSO SPIRITUAL ADULTERY. That a Christian who marries
several wives, commits natural adultery, is agreeable to the Lord's
words, "_That it is not lawful to put away a wife, because from the
beginning they were created to be one flesh; and that he who putteth
away a wife without just cause, and marrieth another, committeth
adultery_." Matt. xix. 3-12; thus still more does he commit adultery who
does not put away his wife, but, while retaining her, connects himself
with another. This law enacted by the Lord respecting marriages, has its
internal ground in spiritual marriage; for whatever the Lord spoke was
in itself spiritual; which is meant by this declaration, "_The words
that I speak unto you are spirit and are life_," John vi. 63. The
spiritual (sense) contained therein is this, that by polygamical
marriage in the Christian world, the marriage of the Lord and the Church
is profaned; in like manner the marriage of good and truth; and still
more the Word, and with the Word the church; and the profanation of
those things is spiritual adultery. That the profanation of the good and
truth of the church derived from the Word corresponds to adultery, and
hence is spiritual adultery; and that the falsification of good and
truth has alike correspondence, but in a less degree, may be seen
confirmed in the APOCALYPSE REVEALED, n. 134. The reason why by
polygamical marriages among Christians the marriage of the Lord and the
church is profaned, is, because there is a correspondence between that
divine marriage and the marriages of Christians; concerning which, see
above, n. 83-102; which correspondence entirely perishes, if one wife is
joined to another; and when it perishes, the married man is no longer a
Christian. The reason why by polygamical marriages among Christians the
marriage of good and truth is profaned, is because from this spiritual
marriage are derived marriages in the world; and the marriages of
Christians differ from those of other nations in this respect, that as
good loves truth, and truth good, and are a one, so it is with a wife
and a husband; therefore if a Christian should join one wife to another,
he would rend asunder in himself that spiritual marriage; consequently
he would profane the origin of his marriage, and would thereby commit
spiritual adultery. That marriages in the world are derived from the
marriage of good and truth, may be seen above, n. 116-131. The reason
why a Christian by polygamical marriage would profane the Word and the
church, is, because the Word considered in itself is the marriage of
good and truth, and the church in like manner, so far as this is derived
from the Word; see above, n. 128-131. Now since a Christian is
acquainted with the Lord, possesses the Word, and has also the church
from the Lord by the Word, it is evident that he, much more than one who
is not a Christian, has the faculty of being capable of being
regenerated, and thereby of becoming spiritual, and also of attaining to
love truly conjugial; for these things are connected together. Since
those Christians who marry several wives, commit not only natural but
also at the same time spiritual adultery, it follows that the
condemnation of Christian polygamists after death is more grievous than
that of those who commit only natural adultery. Upon inquiring into
their state after death, I received for answer, that heaven is
altogether closed in respect to them; that they appear in hell as lying
in warm water in the recess of a bath, and that they thus appear at a
distance, although they are standing on their feet, and walking, which
is in consequence of their intestine frenzy; and that some of them are
thrown into whirlpools in the borders of the worlds.
340. VII. 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. There are some at this day who are
in doubt respecting the institution relative to monogamical marriages,
or those of one man with one wife, and who are distracted by opposite
reasonings on the subject; being led to suppose that because polygamical
marriages were openly permitted in the case of the Israelitish nation
and its kings, and in the case of David and Solomon, they are also in
themselves permissible to Christians; but such persons have no distinct
knowledge respecting the Israelitish nation and the Christian, or
respecting the externals and internals of the church, or respecting the
change of the church from external to internal by the Lord; consequently
they know nothing from interior judgment respecting marriages. In
general it is to be observed, that a man is born natural in order that
he may be made spiritual; and that so long as he remains natural, he is
in the night, and as it were asleep as to spiritual things; and that in
this case he does not even know the difference between the external
natural man and the internal spiritual. That the Christian church was
not with the Israelitish nation, is known from the Word; for they
expected the Messiah, as they still expect him, who was to exalt them
above all other nations and people in the world: if therefore they had
been told, and were still to be told, that the Messiah's kingdom is over
the heavens, and thence over all nations, they would have accounted it
an idle tale; hence they not only did not acknowledge Christ or the
Messiah, our Lord, when he came into the world, but also barbarously
took him away out of the world. From these considerations it is evident,
that the Christian church was not, with that nation, as neither is it at
this day; and those with whom the Christian church is not, are natural
men both externally and internally: to such persons polygamy is not
hurtful, since it is inherent in the natural man; for, in regard to love
in marriages, the natural man perceives nothing but what has relation to
lust. This is meant by these words of the Lord, "_That Moses, because of
the HARDNESS OF THEIR HEARTS, suffered them to put away their wives: but
that from the beginning it was not so_," Matt. xix. 8. He says that
Moses permitted it, in order that it may be known that it was not the
Lord (who permitted it). But that the Lord taught the internal spiritual
man, is known from his precepts, and from the abrogation of the rituals
which served only for the use of the natural man; from his precepts
respecting washing, as denoting the purification of the internal man,
Matt. xv. 1, 17-20; chap. xxiii. 25, 26; Mark vii. 14-23; respecting
adultery, as denoting cupidity of the will, Matt. v. 28; respecting the
putting away of wives, as being unlawful, and respecting polygamy, as
not being agreeable to the divine law, Matt. xix. 3-9. These and several
other things relating to the internal principle and the spiritual man,
the Lord taught, because he alone opens the internals of human minds,
and makes them spiritual, and implants these spiritual principles in the
natural, that these also may partake of a spiritual essence: and this
effect takes place if he is approached, and the life is formed according
to his command merits, which in a summary are, to believe on him, and to
shun evils because they are of and from the devil; also to do good
works, because they are of the Lord and from the Lord; and in each case
for the man to act as from himself, and at the same time to believe that
all is done by the Lord through him. The essential reason why the Lord
opens the internal spiritual man, and implants this in the external
natural man, is, because every man thinks and acts naturally, and
therefore could not perceive any thing spiritual, and receives it in his
natural principle, unless the Lord had assumed the human natural, and
had made this also divine. From these considerations now it appears a
truth that the Israelitish nation was permitted to marry several wives,
because the Christian church was not with them.
341. VIII. 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. The Mahometans, in
conformity to the religion which Mahomet gave them, acknowledge Jesus
Christ to be the Son of God and a grand prophet, and that he was sent
into the world by God the Father to teach mankind; but not that God the
Father and he are one, and that his divine and human (principle) are one
person, united as soul and body, agreeably to the faith of all
Christians as grounded in the Athanasian Creed; therefore the followers
of Mahomet could not acknowledge our Lord to be any God from eternity,
but only to be a perfect natural man; and this being the opinion
entertained by Mahomet, and thence by his disciples, and they knowing
that God is one, and that that God is he who created the universe,
therefore they could do no other than pass by our Lord in their worship;
and the more so, because they declare Mahomet also to be a grand
prophet; neither do they know what the Lord taught. It is owing to this
cause, that the interiors of their minds, which in themselves are
spiritual, could not be opened: that the interiors of the mind are
opened by the Lord alone, may be seen just above, n. 340. The genuine
cause why they are opened by the Lord, when he is acknowledged to be the
God of heaven and earth, and is approached, and with those who live
according to his commandments, is, because otherwise there is no
conjunction, and without conjunction there is no reception. 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; his presence alone is without reception, but presence and
conjunction together are with reception. On this subject I will impart
the following new information from the spiritual world. Every one in
that world, when he is thought of, is brought into view as present; but
no one is conjoined to another except from the affection of love; and
this is insinuated by doing what he requires, and what is pleasing to
him. This circumstance, which is common in the spiritual world, derives
its origin from the Lord, who, in this same manner, is present and is
conjoined. The above observations are made in order to shew, that the
Mahometans are permitted to marry several wives, because love truly
conjugial, which subsists only between one man and one wife, was not
communicable to them; since from their religious tenets they did not
acknowledge the Lord to be equal to God the Father, and so to be the God
of heaven and earth. That conjugial love with every one is according to
the state of the church, may be seen above, at n. 130, and in several
other places.
342. IX. 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. Before we speak
particularly to each of these points, it may be expedient to premise
somewhat concerning the divine providence of the Lord in regard to the
rise of Mahometanism. That this religion is received by more kingdoms
than the Christian religion, may possibly be a stumbling-block to those
who, while thinking of the divine providence, at the same time believe
that no one can be saved that is not born a Christian; whereas the
Mahometan religion is no stumbling-block to those who believe that all
things are of the divine providence. These inquire in what respect the
divine providence is manifested in the Mahometan religion; and they so
discover in it this, that the Mahometan religion acknowledges our Lord
to be the Son of God, the wisest of men, and a grand prophet, who came
into the world to instruct mankind; but since the Mahometans have made
the Koran the book of their religion, and consequently think much of
Mahomet who wrote it, and pay him a degree of worship, therefore they
think little respecting our Lord. In order to shew more fully that the
Mahometan religion was raised up by the Lord's divine providence to
destroy the idolatries of several nations, we will give a detail of the
subject, beginning with the origin of idolatries. Previous to the
Mahometan religion idolatrous worship prevailed throughout the whole
world; because the churches before the Lord's coming were all
representative; such also was the Israelitish church, in which the
tabernacle, the garments of Aaron, the sacrifices, all things belonging
to the temple at Jerusalem, and also the statutes, were representative.
The ancients likewise had the science of correspondences, which is also
the science of representations, the very essential science of the wise,
which was principally cultivated by the Egyptians, whence their
hieroglyphics were derived. From that science they knew what was
signified by animals and trees of every kind, likewise by mountains,
hills, rivers, fountains, and also by the sun, the moon, and the stars:
by means of this science also they had a knowledge of spiritual things;
since things represented, which were such as relate to the spiritual
wisdom of the angels, were the origins (of those which represent). Now
since all their worship was representative, consisting of mere
correspondences, therefore they celebrated it on mountains and hills,
and also in groves and gardens; and on this account they sanctified
fountains, and in their adorations turned their faces to the rising sun:
moreover they made graven horses, oxen, calves, and lambs; yea, birds,
fishes, and serpents; and these they set in their houses and other
places, in order, according to the spiritual things of the church to
which they corresponded, or which they represented. They also set
similar images in their temples, as a means of recalling to their
remembrance the holy things of worship which they signified. In process
of time, when the science of correspondences was forgotten, their
posterity began to worship the very graven images as holy in themselves,
not knowing that the ancients, their fathers, did not see anything holy
in them, but only that according to correspondences they represented and
thence signified holy things. Hence arose the idolatries which
overspread the whole globe, as well Asia with its islands, as Africa and
Europe. To the intent that all those idolatries might be eradicated, it
came to pass of the Lord's divine providence, that a new religion,
accommodated to the genius of the orientals, took its rise; in which
something from each testament of the Word was retained, and which taught
that the Lord had come into the world, and that he was a grand prophet,
the wisest of all, and the Son of God. This was effected by means of
Mahomet, from whom that religion took its name. From these
considerations it is manifest, that this religion was raised up of the
Lord's divine providence, and accommodated, as we have observed, to the
genius of the orientals, to the end that it might destroy the idolatries
of so many nations, and might give its professors some knowledge of the
Lord, before they came into the spiritual world, as is the case with
every one after death. This religion would not have been received by so
many nations, neither could it have eradicated their idolatries, unless
it had been made agreeable to their ideas; especially unless polygamy
had been permitted; since without such permission, the orientals would
have burned with the fire of filthy adultery more than the Europeans,
and would have perished.
343. The Mahometans also have their heaven; for all in the universe, who
acknowledge a God, and from a religious notion shuns evils as sins
against him, are saved. That the Mahometan heaven is distinguished into
two, the inferior and the superior, I have heard from themselves: and
that in the inferior heaven they live with several wives and concubines
as in the world; but that those who renounce concubines and live with
one wife, are elevated into the superior heaven. I have heard also that
it is impossible for them to think of our Lord as one with the Father;
but that it is possible for them to think of him as his equal, and that
he has dominion over heaven and earth, because he is his Son; therefore
such of them as are elevated by the Lord into their superior heaven,
hold this belief.
344. On a certain time I was led to perceive the quality of the heat of
conjugial love with polygamists. I was conversing with one who
personated Mahomet. Mahomet himself is never present, but some one is
substituted in his place, to the end that those who are lately deceased
may as it were see him. This substitute, after I had been talking with
him at a distance, sent me an ebony spoon and other things, which were
proofs that they came from him; at the same time a communication was
opened for the heat of their conjugial love in that place, which seemed
to me like the warm stench of a bath; whereupon I turned myself away,
and the communication was closed.
345. X. POLYGAMY IS LASCIVIOUSNESS. The reason of this is, because its
love is divided among several, and is the love of the sex, and the love
of the external or natural man, and thus is not conjugial love, which
alone is chaste. It is well known that polygamical love is divided among
several, and divided love is not conjugial love, which cannot be divided
from one of the sex; hence the former love is lascivious, and polygamy
is lasciviousness. Polygamical love is the love of the sex, differing
from it only in this respect, that it is limited to a number, which the
polygamist may determine, and that it is bound to the observance of
certain laws enacted for the public good; also that it is allowed to
take concubines at the same time as wives; and thus, as it is the love
of the sex, it is the love of lasciviousness. The reason why polygamical
love is the love of the external or natural man is, because it is
inherent in that man; and whatever the natural man does from himself is
evil, from which he cannot be released except by elevation into the
internal spiritual man, which is effected solely by the Lord; and evil
respecting the sex, by which the natural man is influenced, is whoredom;
but since whoredom is destructive of society, instead thereof was
induced its likeness, which is called polygamy. Every evil into which a
man is born from his parents, is implanted in his natural man, but not
any in his spiritual man; because into this he is born from the Lord.
From what has now been adduced, and also from several other reasons, it
may evidently be seen, that polygamy is lasciviousness.
346. XI. CONJUGIAL CHASTITY, PURITY, AND SANCTITY CANNOT EXIST WITH
POLYGAMISTS. This follows from what has been just now proved, and
evidently from what was demonstrated in the chapter ON THE CHASTE
PRINCIPLE AND THE NON-CHASTE; especially from these articles of that
chapter, namely, that a chaste, pure, and holy principle is predicated
only of monogamical marriages, or of the marriage of one man with one
wife, n. 141; also, that love truly conjugial is essential chastity, and
that hence all the delights of that love, even the ultimate, are chaste,
n. 143, 144; and moreover from what was adduced in the chapter ON LOVE
TRULY CONJUGIAL, namely, that love truly conjugial, which is that of one
man with one wife, from its origin and correspondence, is celestial,
spiritual, holy, and clean above every other love, n. 64. Now since
chastity, purity, and sanctity exist only in love truly conjugial, it
follows, that it neither does nor can exist in polygamical love.
347. XII. A POLYGAMIST, SO LONG AS HE REMAINS SUCH, CANNOT BECOME
SPIRITUAL. To become spiritual is to be elevated out of the natural,
that is, out of the light and heat of the world, into the light and heat
of heaven. Respecting this elevation no one knows anything but he that
is elevated; nevertheless the natural man, although not elevated,
perceives no other than that he is; because he can elevate his
understanding into the light of heaven, and think and talk spiritually,
like the spiritual man; but if the will does not at the same time follow
the understanding to its altitude, he is still not elevated; for he does
not remain in that elevation, but in a short time lets himself down to
his will, and there fixes his station. It is said the will, but it is
the love that is meant at the same time; because the will is the
receptacle of the love; for what a man loves, that he wills. From these
few considerations it may appear, that a polygamist, so long as he
remains such, or what is the same, a natural man, so long as he remains
such, cannot be made spiritual.
348. XIII. POLYGAMY IS NOT SIN WITH THOSE WHO LIVE IN IT FROM A
RELIGIOUS NOTION. 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; and as polygamy existed with the sons of Israel from a
principle of religion, and exists at this day with the Mahometans, it
could not, and cannot, be imputed to them as sin. Moreover, to prevent
its being sin to them, they remain natural, and do not become spiritual;
and the natural man cannot see that there is any sin in such things as
belong to the received religion: this is seen only by the spiritual man.
It is on this account, that although the Mahometans are taught by the
Koran to acknowledge our Lord as the Son of God, still they do not come
to him, but to Mahomet; and so long they remain natural, and
consequently do not know that there is in polygamy any evil, or indeed
any lasciviousness. The Lord also saith, "_If ye were blind ye would not
have sin; but now ye say, We see, therefore your sin remaineth_," John
ix. 41. Since polygamy cannot convict them of sin, therefore after death
they have their heavens, n. 342, 343; and their joys there according to
life.
349. XIV. POLYGAMY IS NOT SIN WITH THOSE WHO ARE IN IGNORANCE RESPECTING
THE LORD. This is, because love truly conjugial is from the Lord alone,
and cannot be imparted by the Lord to any but those who know him,
acknowledge him, believe on him, and live the life which is from him;
and those to whom that love cannot be imparted know no other than that
the love of the sex and conjugial love are the same thing; consequently
also polygamy. Moreover, polygamists, who know nothing of the Lord,
remain natural: for a man (_homo_) is made spiritual only from the Lord;
and that is not imputed to the natural man as sin, which is according to
the laws of religion and at the same time of society: he also acts
according to his reason; and the reason of the natural man is in mere
darkness respecting love truly conjugial; and this love in excellence is
spiritual. Nevertheless the reason of polygamists is taught from
experience, that both public and private peace require that promiscuous
lust in general should be restrained, and be left to every one within
his own house: hence comes polygamy.
350. It is well known, that a man (_homo_) by birth is viler than the
beasts. All the beasts are born into the knowledges corresponding to the
love of their life; for as soon as they are born, or are hatched from
the egg, they see, hear, walk, know their food, their dam, their friends
and foes; and soon after this they show attention to the sex, and to the
affairs of love, and also to the rearing of their offspring. Man alone,
at his birth, knows nothing of this sort; for no knowledge is connate to
him; he has only the faculty and inclination of receiving those things
which relate to knowledge and love; and if he does not receive these
from others, he remains viler than a beast. That man is born in this
condition, to the end that he may attribute nothing to himself, but to
others, and at length every thing of wisdom and of the love thereof to
God alone, and may hence become an image of God, see the MEMORABLE
RELATION, n. 132-136. From these considerations it follows, that a man
who does not learn from others that the Lord has come into the world,
and that he is God, and has only acquired some knowledge respecting
religion and the laws of his country, is not in fault if he thinks no
more of conjugial love than of the love of the sex, and if he believes
polygamical love to be the only conjugial love. The Lord leads such
persons in their ignorance; and by his divine auspices providently
withdraws from the imputation of guilt those who, from a religious
notion, shun evils as sins, to the end that they may be saved; for 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
himself.
351. XV. OF THESE, ALTHOUGH POLYGAMISTS, SUCH ARE SAVED AS ACKNOWLEDGE A
GOD, AND FROM A RELIGIOUS NOTION LIVE ACCORDING TO THE CIVIL LAWS OF
JUSTICE. All throughout the world who acknowledge a God and live
according to the civil laws of justice from a religious notion, are
saved. By the civil laws of justice we mean such precepts as are
contained in the Decalogue, which forbid murder, theft, adultery, and
false witness. These precepts are the civil laws of justice in all the
kingdoms of the earth; for without them no kingdom could subsist. But
some are influenced in the practice of them by fear of the penalties of
the law, some by civil obedience, and some also by religion; these last
are saved, because in such case God is in them; and every one, in whom
God is, is saved. Who does not see, that among the laws given to the
sons of Israel, after they had left Egypt, were those which forbid
murder, adultery, theft, and false witness, since without those laws
their communion or society could not subsist? and yet these laws were
promulgated by Jehovah God upon Mount Sinai with a stupendous miracle:
but the cause of their being so promulgated was, that they might be also
laws of religion, and thus that the people might practise them not only
for the sake of the good of society, but also for the sake of God, and
that when they practised them from a religious notion for the sake of
God, they might be saved. From these considerations it may appear, that
the pagans, who acknowledge a God, and live according to the civil laws
of justice, are saved; since it is not their fault that they know
nothing of the Lord, consequently nothing of the chastity of the
marriage with one wife. For it is contrary to the divine justice to
condemn those who acknowledge a God, and from their religion practise
the laws of justice, which consist in shunning evils because they are
contrary to God, and in doing what is good because it is agreeable to
God.
352. XVI. BUT NONE EITHER OF THE LATTER OR OF THE FORMER CAN BE
ASSOCIATED WITH THE ANGELS IN THE CHRISTIAN HEAVENS. The reason of this
is, because in the Christian heavens there are celestial light, which is
divine truth, and celestial heat, which is divine love; and these two
discover the quality of goods and truths, and also of evils and falses;
hence, there is no communication between the Christian and the Mahometan
heavens, and in like manner between the heavens of the Gentiles. If
there were a communication, none could have been saved but those who
were in celestial light and at the same time in celestial heat from the
Lord; yea neither would these be saved if there was a conjunction of the
heavens: for in consequence of conjunction all the heavens would so far
fall to decay that the angels would not be able to subsist; for an
unchaste and lascivious principle would flow from the Mahometans into
the Christian heaven, which in that heaven could not be endured; and a
chaste and pure principle would flow from the Christians into the
Mahometan heaven, which again could not be there endured. In such case,
in consequence of communication and thence of conjunction, the Christian
angels would become natural and thereby adulterers; or if they remained
spiritual, they would be continually sensible of a lascivious principle
about them, which would intercept all the blessedness of their life. The
case would be somewhat similar with the Mahometan heaven: for the
spiritual principles of the Christian heaven would continually encompass
and torment them, and would take away all the delight of their life, and
would moreover insinuate that polygamy is sin, whereby they would be
continually eluded. This is the reason why all the heavens are
altogether distinct from each other, so that there is no connection
between them, except by an influx of light and heat from the Lord out of
the sun, in the midst of which he is: and this influx enlightens and
vivifies everyone according to his reception; and reception is according
to religion. This communication is granted, but not a communication of
the heavens with each other.
* * * * *
353. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was once
in the midst of the angels and heard their conversation. It was
respecting intelligence and wisdom; that a man perceives no other than
that each is in himself, and thus that whatever he thinks from his
understanding and intends from his will, is from himself; when
nevertheless not the least portion thereof is from the man, but only the
faculty of receiving the things of the understanding and the will from
God: and as every man (_homo_) is 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 transferred into the wife, and that in her should be implanted
from her birth a love for the intelligence and wisdom of her husband,
and thereby a love for him; therefore the wife continually attracts to
herself her husband's conceit of his own intelligence, and extinguishes
it in him, and vivifies it in herself, and thus changes it into
conjugial love, and fills it with unbounded pleasantnesses. This is
provided by the Lord, lest the conceit of his own intelligence should so
far infatuate the man, as to lead him to believe that he has
understanding and wisdom from himself and not from the Lord, and thereby
make him willing to eat of the tree of the knowledge of good and evil,
and thence to believe himself like unto God, and also a god, as the
serpent, which was the love of his own intelligence, said and persuaded
him: wherefore the man (_homo_) after eating was cast out of paradise,
and the way to the tree of life was guarded by a cherub. Paradise,
spiritually understood, denotes intelligence; to eat 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 the knowledge of good and evil, in a spiritual
sense, is to be intelligent and wise from self.
354. The angels having finished this conversation departed; and there
came two priests, together with a man who in the world had been an
ambassador of a kingdom, and to them I related what I had heard from the
angels. On hearing this they began to dispute with each other about
intelligence and wisdom, and the prudence thence derived, whether they
are from God or from man. The dispute grew warm. All three in heart
believed that they are from man because they are in man, and that the
perception and sensation of its being so confirm it; but the priests,
who on this occasion were influenced by theological zeal, said that
there is nothing of intelligence and wisdom, and thus nothing of
prudence from man; and when the ambassador retorted, that in such case
there is nothing of thought from man, they assented to it. But as it was
perceived in heaven, that all the three were in a similar belief, it was
said to the ambassador, "Put on the garments of a priest, and believe
that you are one, and then speak." He did so; and instantly he declared
aloud that nothing of intelligence and wisdom, and consequently nothing
of prudence, can possibly exist but from God; and he proved it with his
usual eloquence full of rational arguments. It is a peculiar
circumstance in the spiritual world, that a spirit thinks himself to be
such as is denoted by the garment he wears; because in that world the
understanding clothes every one. Afterwards, a voice from heaven said to
the two priests, "Put off your own garments, and put on those of
political ministers, and believe yourselves to be such." They did so;
and in this case they at the same time thought from their interior self,
and spoke from arguments which they had inwardly cherished in favor of
man's own intelligence. At that instant there appeared a tree near the
path; and it was said to them, "It is the tree of the knowledge of good
and evil; take heed to yourselves lest ye eat of it." Nevertheless all
the three, infatuated by their own intelligence, burned with a desire to
eat of it, and said to each other, "Why should not we? Is not the fruit
good?" And they went to it and eat of it. Immediately all the three, as
they were in a like faith, became bosom friends; and they entered
together into the way of self-intelligence, which led into hell:
nevertheless I saw them return thence, because they were not yet
prepared.
355. THE SECOND MEMORABLE RELATION. On a time as I was looking into the
spiritual world, I saw in a certain green field some men, whose garments
were like those worn by men of this world; from which circumstance I
knew that they were lately deceased. I approached them and stood near
them, that I might hear what they were conversing about. Their
conversation was about heaven; and one of them who knew something
respecting it, said, "In heaven there are wonderful things, such as no
one can believe unless he has seen them: there are paradisiacal gardens,
magnificent palaces constructed according to the rules of architecture,
because the work of the art itself, resplendent with gold; in the front
of which are columns of silver; and on the columns heavenly forms made
of precious stones; also houses of jasper and sapphire, in the front of
which are stately porticos, through which the angels enter; and within
the houses handsome furniture, which no art or words can describe. The
angels themselves are of both sexes: there are youths and husbands, also
maidens and wives: maids so beautiful, that nothing in the world bears
any resemblance to their beauty; and wives still more beautiful, who are
genuine images of celestial love, and their husbands images of celestial
wisdom; and all these are ever approaching the full bloom of youth; and
what is more, they know no other love of the sex than conjugial love;
and, what you will be surprised to hear, the husbands there have a
perpetual faculty of enjoyment." When the novitiate spirits heard that
no other love of the sex prevailed in heaven than conjugial love, and
that they had a perpetual faculty of enjoyment, they smiled at each
other, and said, "What you tell us is incredible; there cannot be such a
faculty: possibly you are amusing us with idle tales." But at that
instant a certain angel from heaven unexpectedly stood in the midst of
them, and said, "Hear me, I beseech you; I am an angel of heaven, and
have lived now a thousand years with my wife, and during that time have
been in the same flower of my age in which you here see me. This is in
consequence of the conjugial love in which I have lived with my wife;
and I can affirm, that the above faculty has been and is perpetual with
me; and because I perceive that you believe this to be impossible, I
will talk with you on the subject from a ground of rational argument
according to the light of your understanding. You do not know anything
of the primeval state of man, which you call a state of integrity. In
that state all the interiors of the mind were open even to the Lord; and
hence they were in the marriage of love and wisdom, or of good and
truth; and as the good of love and the truth of wisdom perpetually love
each other, they also perpetually desire to be united; and when the
interiors of the mind are open, the conjugial spiritual love flows down
freely with its perpetual endeavour, and presents the above faculty. The
very soul of a man (_homo_), being in the marriage of good and truth, is
not only in the perpetual endeavour of that union, but also in the
perpetual endeavour of the fructification and production of its own
likeness; and since the interiors of a man even from the soul are open
by virtue of that marriage, and the interiors continually regard as an
end the effect in ultimates that they may exist, therefore that
perpetual endeavor for fructifying and producing its like, which is the
property of the soul, becomes also of the body: and since the ultimate
of the operation of the soul in the body with two conjugial partners is
into the ultimates of love therein, and these depend on the state of the
soul, it is evident whence they derive this perpetuality. Fructification
also is perpetual, because the universal sphere of generating and
propagating the celestial things which are of love, and the spiritual
things which are of wisdom, and thence the natural things which are of
offspring, proceeds from the Lord, and fills all heaven and all the
world; and that celestial sphere fills the souls of all men, and
descends through their minds into the body even to its ultimates, and
gives the power of generating. But this cannot be the case with any but
those with whom a passage is open from the soul through the superior and
inferior principles of the mind into the body to its ultimates, as is
the case with those who suffer themselves to be led back by the Lord
into the primeval state of creation. I can confirm that now for a
thousand years I have never wanted faculty, strength, or vigor, and that
I am altogether a stranger to any diminution of powers, which are
continually renewed by the influx of the above-mentioned sphere, and in
such case also cheer the mind (_animum_), and do not make it sad, as is
the case with those who suffer the loss of those powers. Moreover love
truly conjugial is just like the vernal heat, from the influx of which
all things tend to germination and fructification; nor is there any
other heat in our heaven: wherefore with conjugial partners in that
heaven there is spring in its perpetual _conatus_, and it is this
perpetual _conatus_ from which the above virtue is derived. But
fructifications with us in heaven are different from those with men on
earth. With us fructifications are spiritual, which are the
fructifications of love and wisdom, or of good and truth: the wife from
the husband's wisdom receives into herself the love thereof; and the
husband from the love thereof in the wife receives into himself wisdom;
yea the wife is actually formed into the love of the husband's wisdom,
which is effected by her receiving the propagations of his soul with the
delight arising therefrom, in that she desires to be the love of her
husband's wisdom: thus from a maiden she becomes a wife and a likeness.
Hence also love with its inmost friendship with the wife, and wisdom
with its happiness with the husband, are continually increasing, and
this to eternity. This is the state of the angels of heaven." When the
angel had thus spoken, he looked at those who had lately come from the
world, and said to them, "You know that, while you were in the vigor of
love, you loved your married partners; but when your appetite was
gratified, you regarded them with aversion; but you do not know that we
in heaven do not love our married partners in consequence of that vigor,
but that we have vigor in consequence of love and derived from it; and
that as we perpetually love our married partners, we have perpetual
vigor: if therefore you can invert the state, you may be able to
comprehend this. Does not he who perpetually loves a married partner,
love her with the whole mind and with the whole body? for love turns
every thing of the mind and of the body to that which it loves; and as
this is done reciprocally, it conjoins the objects so that they become a
one." He further said, "I will not speak to you of the conjugial love
implanted from the creation in males and females, and of their
inclination to legitimate conjunction, or of the faculty of
prolification in the males, which makes one with the faculty of
multiplying wisdom from the love of truth; and that 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 vigor."
356. When he had spoken these words, the angel was silent; and from the
spirit of his discourse the novitiates comprehended that a perpetual
faculty of enjoyment is communicable; and as this consideration rejoiced
their minds, they exclaimed, "O how happy is the state of angels! We
perceive that you in the heavens remain for ever in a state of youth,
and thence in the vigor of that age; but tell us how we also may enjoy
that vigor." The angel replied, "Shun adulteries as internal, and
approach the Lord, and you will possess it." They said, "We will do so."
But the angel replied, "You cannot shun adulteries as infernal evils,
unless you in like manner shun all other evils, because adulteries are
the complex of all; and unless you shun them, you cannot approach the
Lord; for the Lord receives no others." After this the angel took his
leave, and the novitiate spirits departed sorrowful.
* * * * *