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.