The Delights of Wisdom Pertaining to Conjugial Love · Chapter 41Adulterous Love and Its Sinful Pleasures. (6)
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491. XI. THE ADULTERIES COMMITTED BY SUCH PERSONS ARE GRIEVOUS, AND ARE IMPUTED TO THEM ACCORDING TO CONFIRMATIONS. It is the understanding alone that confirms, and when it confirms, it engages the will to its party, and sets it about itself, and thus compels it to compliance. Confirmations are affected by reasonings, which the mind seizes for its use, deriving them either from its superior region or from its inferior; if from the superior region, which communicates with heaven, it confirms marriages and condemns adulteries; but if from the inferior region, which communicates with the world, it confirms adulteries and makes light of marriages. Every one can confirm evil just as well as good; in like manner what is false and what is true; and the confirmation of evil is perceived with more delight than the confirmation of good, and the confirmation of what is false appears with greater lucidity than the confirmation of what is true. The reason of this is, because the confirmation of what is evil and false derives its reasonings from the delights, the pleasures, the appearances, and the fallacies of the bodily senses; whereas the confirmation of what is good and true derives its reasons from the region above the sensual principles of the body. Now, since evils and falses can be confirmed just as well as goods and truths, and since the confirming understanding draws the will to its party, and the will together with the understanding forms the mind, it follows that the form of the human mind is according to confirmations, being turned to heaven if its confirmations are in favor of marriage, but to hell if they are in favor of adulteries; and such as the form of a man's mind is such is his spirit; consequently such is the man. From these considerations then it is evident, that adulteries of this degree after death are imputed according to confirmations.
492. XII. THE 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. These adulteries are distinguished from the foregoing from their origins. The origin of these adulteries is from the depraved will connate to man, or from hereditary evil, which a man blindly obeys after he is capable of exercising his own judgement, not at all considering whether they are evils or not; wherefore it is said, that he does not think them of importance enough to consult the understanding respecting them: but the origin of the adulteries which are called adulteries of reason, is from a perverse understanding; and these adulteries are committed by those who confirm themselves in the persuasion that they are not evils of sin. With the latter adulterers, the understanding is the principal agent; with the former the will. The distinctions in these two cases do not appear to any man in the natural world; but they appear plainly to the angels in the spiritual world. In the latter world all are in general distinguished according to the evils which originate in the will and in the understanding, and which are accepted and appropriated; they are also separated in hell according to those evils: 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 at the back, and are called devils. It is on account of this universal distinction that mention is made in the Word of satan and the devil. With those wicked ones, and also those adulterers, who are called satans, the understanding is the principal agent; but with those who are called devils, the will is the principal agent. It is not however possible to explain these distinctions, so as to render them visible to the understanding, unless the distinctions of the will and the understanding be first known; and also unless a description be given of the formation of the mind from the will by the understanding, and of its formation from the understanding by the will. The knowledge of these subjects is necessary, before the distinctions above-mentioned can be seen by reason; but to express this knowledge on paper would require a volume.
493. XIII. THE ADULTERIES COMMITTED BY THESE PERSONS ARE EXCEEDINGLY GRIEVOUS, AND ARE IMPUTED TO THEM AS EVILS OF PURPOSE, AND REMAIN IN THEM AS GUILT. The reason why they are exceedingly grievous, and more grievous than the foregoing, is, because in them the will is the principal agent, whereas in the foregoing the understanding is the principal agent, and a man's life essentially is his will, and formally is his understanding: the reason of this is, because the will acts in unity with the love, and love is the essence of a man's life, and forms itself in the understanding by such things as are in agreement with it: wherefore the understanding viewed in itself is nothing but a form of the will; and since love is of the will, and wisdom of the understanding, therefore wisdom is nothing but a form of love; in like manner truth is nothing but a form of good. That which flows from the very essence of a man's life, thus which flows from his will or his love, is principally called purpose; but that which flows from the form of his life, thus from the understanding and its thought is called intention. Guilt also is principally predicated of the will: hence comes the common observation, that everyone has the guilt of evil from inheritance, but that the evil is from the man. Hence these adulteries of the fourth degree are imputed as evils of purpose, and remain in as guilt.
494. XIV. ADULTERIES OF THE THIRD AND FOURTH DEGREES ARE EVILS OF SIN, ACCORDING TO THE QUANTITY AND QUALITY OF UNDERSTANDING AND WILL IN THEM, WHETHER THEY ARE ACTUALLY COMMITTED OR NOT. That adulteries of the reason or the understanding, which are of the third degree, and adulteries of the will, which are of the fourth, are grievous, consequently evils of sin, according to the quality of the understanding and of the will in them, may be seen from the comment above concerning them, n. 490-493. The reason of this is, because a man (homo) is a man by virtue of the will and the understanding; for from these two principles exist not only all the things which are done in the mind, but also all those which are done in the body. Who does not know, that the body does not act of itself, but the will by the body? also that the mouth does not speak of itself, but the thought by the mouth? Wherefore if the will were to be taken away, action would instantly be at a stand, and if thought were to be taken away, the speech of the mouth would instantly cease. Hence it is clearly manifest, that adulteries which are actually committed, are grievous according to the quantity and quality of the understanding of the will in them. That they are in like manner grievous, if the same are not actually committed, appears from the Lord's words: It was said by them of old time, Thou shalt not commit adultery; but I say unto you, that if any one hath looked at another's woman, to lust after her, he hath already committed adultery with her in heart; Matt. v. 27, 28: to commit adultery in the heart is to commit it in the will. There are many reasons which operate to prevent an adulterer's being an adulterer in act, while he is still so in will and understanding: for there are some who abstain from adulteries as to act through fear of the civil law and its penalties; through fear of the loss of reputation and thence of honor; through fear of disease thence arising; through fear of quarrels at home on the part of a wife, and the consequent loss of tranquillity; through fear of revenge on the part of the husband and the next of kin; thus also through fear of being beaten by the servants; through poverty or avarice; through imbecility arising from disease, from abuse, from age, or from impotence, and consequent shame: if any one restrains himself from actual adulteries, under the influence of these and like reasons, and yet favors them in his will and understanding, he is still an adulterer: for he believes nevertheless that they are not sins, and he does not make them unlawful before God in his spirit; and thus he commits them in spirit, although not in body before the world; wherefore after death, when he becomes a spirit, he speaks openly in favor of them.
495. XV. ADULTERIES GROUNDED IN PURPOSE OF THE WILL, AND ADULTERIES GROUNDED IN CONFIRMATION OF THE UNDERSTANDING, RENDER MEN NATURAL, SENSUAL, AND CORPOREAL. A man (homo) 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 one heaven, and even of the third: for this end, there has been given to man a faculty of elevating the understanding thitherto; but if the love of his will is not elevated at the same time, he does not become spiritual, but remains natural: nevertheless he retains the faculty of elevating the understanding. The reason why he retains this faculty is, that he may be reformed; for he is reformed by the understanding: and this is effected by the knowledges of good and truth, and by a rational intuition grounded therein, if he views those knowledges rationally, and lives according to them, then the love of the will is elevated at the same time, and in that degree the human principle is perfected, and the man becomes more and more a man. It is otherwise if he does not live according to the knowledges of good and truth: in this case the love of his will remains natural, and his understanding by turns becomes spiritual: for it raises itself upwards alternately, like an eagle, and looks down upon what is of its love beneath; and when it sees this, it flies down to it, and conjoins itself with it: if therefore it loves the concupiscences of the flesh, it lets itself down to these from its height, and in conjunction with them, derives delight to itself from their delights; and again in quest of reputation, that it may be believed wise, it lifts itself on high, and thus rises and sinks by turns, as was just now observed. The reason why adulterers of the third and fourth degree, who are such as from purpose of the will and continuation of the understanding have made themselves adulterers, are absolutely natural, and progressively become sensual and corporeal, is, because they have immersed the love of their will, and together with it their understanding, in the impurities of adulterous love, and are delighted therewith, as unclean birds and beasts are with stinking and dunghill filth as with dainties and delicacies: for the effluvia arising from their flesh fill the recesses of the mind with their dregs, and cause that the will, perceives nothing more dainty and desirable. It is these who after death become corporeal spirits, and from whom flow the unclean things of hell and the church, spoken of above n. 430, 431.
496. There are three degrees of the natural man; in the first degree are those who love only the world, placing their heart on wealth; these are properly meant by the natural: in the second degree are those who love only the delights of the senses, placing their heart on every kind of luxury and pleasure; these are properly meant by the sensual: in the third degree are those who love only themselves, placing their heart on the quest of honor; these are properly meant by the corporeal, because 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 belongs to themselves: but 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; whereas the natural 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. The above-mentioned adulteries change men in these degenerate degrees, one into this, another into that, each according to his favorite taste for what is pleasurable, in which taste his peculiar genius is grounded.
497. XVI. AND THIS TO SUCH A DEGREE THAT AT LENGTH THEY REJECT FROM THEMSELVES ALL THINGS OF THE CHURCH AND OF RELIGION. The reason why determined and continued adulterers reject from themselves all things of the church and religion is, because the love of marriage and the love of adultery are opposite, n. 425, and the love of marriage acts in unity with the church and religion; see n. 130, and throughout the former part; hence the love of adultery, as being opposite, acts in unity with those things which are contrary to the church. A further reason why those adulterers reject from themselves all things of the church and of religion, is, because the love of marriage and the love of adultery are opposite, as the marriage of good and truth is opposite to the connection of evil and the false: see n. 427, 428; and the marriage of good and truth constitutes the church, whereas the connection of evil and the false constitutes the anti-church. A further reason why those adulterers reject from themselves all things of the church and of religion, is because the love of marriage and the love of adultery are as opposite as heaven and hell, n. 429; and in heaven there is the love of all things of the church, whereas in hell there is hatred against them. A further reason why those adulterers reject from themselves all things of the church and of religion, is, because, their delights commence from the flesh, and are of the flesh also in the spirit, n. 440, 441; and the flesh is contrary to the spirit, that is, contrary to the spiritual things of the church: hence also the delights of adulterous love are called the pleasures of insanity. If you desire demonstration in this case, go, I pray, to those whom you know to be such adulterers, and ask them privately, what they think concerning God, the church, and eternal life, and you will hear. The genuine reason is, because as conjugial love opens the interiors of the mind; and thereby elevates them above the sensual principles of the body, even into the light and heat of heaven, so, on the other hand, the love of adultery closes the interiors of the mind, and thrusts down the mind itself, as to its will, into the body, even into all things which its flesh lusts after; and the deeper it is so thrust down, the further it is removed and set at a distance from heaven.
498. XVII. NEVERTHELESS THEY HAVE THE POWERS OF HUMAN RATIONALITY LIKE OTHER MEN. That the natural man, the sensual, and the corporeal, is equally rational, in regard to understanding, as the spiritual man, has been proved to me from satans and devils arising by leave out of hell, and conversing with angelic spirits in the world of spirits; concerning whom, see the MEMORABLE RELATIONS throughout; but as the love of the will makes the man, and this love draws the understanding into consent, therefore such are not rational except in a state removed from the love of the will; when they return again into this love, they are more dreadfully insane than wild beasts. But a man, without the faculty of elevating the understanding above the love of the will, would not be a man but a beast; for a beast does not enjoy that faculty; consequently neither would he be able to choose any thing, and from choice to do what is good and expedient, and thus he would not be in a capacity to be reformed, and to be led to heaven, and to live for ever. Hence it is, that determined and confirmed adulterers, although they are merely natural, sensual, and corporeal, still enjoy, like other men, the powers of understanding or rationality: but when they are in the lust of adultery, and think and speak from that lust concerning it, they do not enjoy that rationality; because then the flesh acts on the spirit, and not the spirit on the flesh. It is however to be observed, that these at length after death become stupid; not that the faculty of growing wise is taken away from them, but that they are unwilling to grow wise, because wisdom is undelightful to them.
499. XVIII. BUT THEY USE THAT RATIONALITY WHILE THEY ARE IN EXTERNALS, BUT ABUSE IT WHILE THEY ARE IN INTERNALS. They are in externals when they converse abroad and in company, but in their internals when at home or with themselves. If you wish, make the experiment; bring some person of this character, as, for example, one of the order called Jesuits, and cause him to speak in company, or to teach in a temple, concerning God, the holy things of the church, and heaven and hell, and you will hear him a more rational zealot than any other; perhaps also he will force you to sighs and tears for your salvation; but take him into your house, praise him excessively, call him the father of wisdom, and make yourself his friend, until he opens his heart, and you will hear what he will then preach concerning God, the holy things of the church, and heaven and hell,—that they are mere fancies and delusions, and thus bonds invented for souls, whereby great and small, rich and poor, may be caught and bound, and kept under the yoke of their dominion. Let these observations suffice for illustration of what is meant by natural men, even to corporeal, enjoying the powers of human rationality like others, and using it when they are in externals, but abusing it when in their internals. The conclusion to be hence deduced is, that no one is to be judged of from the wisdom of his conversation, but of his life in union therewith.
500. To the above I will add the following MEMORABLE RELATION. On a certain time in the spiritual world I heard a great tumult: there were some thousands of people gathered together, who cried out, LET THEM BE PUNISHED, LET THEM BE PUNISHED: I went nearer, and asked what the cry meant? A person that was separate from the crowd, said to me, "They are enraged against three priests, who go about and preach every where against adulterers, saying, that adulterers have no acknowledgement of God, and that heaven is closed to them and hell open; and that in hell they are filthy devils, because they appear there at a distance like swine wallowing in mire, and that the angels of heaven abominate them." I inquired, "Where are the priests? and why is there such a vociferation on that account?" He replied, "The three priests are in the midst of them, guarded by attendants; and those who are gathered together are of those who believe adulteries not to be sins, and who say, that adulterers have an acknowledgement of God equally with those who keep to their wives. They are all of them from the Christian world; and the angels have been to see how many there were there who believe adulteries to be sins; and out of a thousand they did not find a hundred." He then told me that the nine hundred say concerning adulteries, "Who does not know that the delight of adultery is superior to the delight of marriage; that adulterers are in continual heat, and thence in alacrity, industry, and active life, superior to those who live with only one woman; and that on the other hand, love with a married partner grows cold, and sometimes to such a degree, that at length scarce a single expression or act of fellowship with her is alive; that it is otherwise with harlots; that the mortification of life with a wife, arising from defect of ability, is recruited and vivified by adulteries; and is not that which recruits and vivifies of more consequence than that which mortifies? What is marriage but allowed adultery? Who knows any distinction between them? Can love be forced? and yet love with a wife is forced by a covenant and laws. Is not love with a married partner the love of the sex, which is so universal that it exists even among birds and beasts? What is conjugial love but the love of the sex? and the love of the sex is free with every woman. The reason why civil laws are against adulteries is, because lawgivers have believed that to prohibit adultery was connected with the public good; and yet lawgivers and judges sometimes commit adultery, and say among themselves, 'Let him that is without sin cast the first stone.' Who does not know that the simple and religious alone believe adulteries to be sins, and that the intelligent think otherwise, who like us view them by the light of nature? Are not adulteries as prolific as marriages? Are not illegitimate children as alert and qualified for the discharge of offices and employments as the legitimate? Moreover families, otherwise barren, are provided with offspring; and is not this an advantage and not a loss? What harm can come to a wife from admitting several rivals? And what harm can come to a man? To say that it brings disgrace upon a man, is a frivolous idea grounded in mere fancy. The reason why adultery is against the laws and statutes of the church, is owing to the ecclesiastic order for the sake of power; but what have theological and spiritual things to do with a delight merely corporeal and carnal? Are not there instances of adulterous presbyters and monks? and are they incapable on that account of acknowledging and worshipping God? Why therefore do those three priests preach that adulterers have no acknowledgement of God? We cannot endure such blasphemies; wherefore let them be judged and punished." Afterwards I saw that they called judges, whom they requested to pass sentence of punishment upon them: but the judges said, "This is no part of our jurisdiction; for the point in question is concerning the acknowledgement of God, and concerning sin, and thus concerning salvation and damnation; and sentence in these cases must come from heaven: but we will suggest a method to you, whereby you may know whether these three priests have preached truths. There are three places which we judges know, where such points are examined and revealed in a singular manner: One place is, where a way into heaven is open to all; but when they come into heaven, they themselves perceive their own quality as to the acknowledgement of God: the second is, where also a way is open into heaven; but no one can enter into that way unless he has heaven in himself: and the third is where there is a way to hell; and those who love infernal things enter that way of their own accord, because from delight. We judges charge all to go to those places who require judgement from us concerning heaven and hell." On hearing this, those who were gathered together, said, "Let us go to those places;" and while they were going to the first, where a way into heaven is open to all, it suddenly became dark; wherefore some of them lighted torches and carried them before. The judges who were with them said, "This happens to all who go to the first place; as they approach, the fire of the torches becomes more dim, and is extinguished in that place by the light of heaven flowing in, which is a sign that they are there; the reason of this is, because at first heaven is closed to them, and afterwards is opened." They then came to that place, and when the torches were extinguished of themselves, they saw a way tending obliquely upwards into heaven: this those entered who were enraged against the priests; among the first, these who were determined adulterers, after them those who were confirmed adulterers; and as they ascended, the first cried out, "Follow;" and those who followed cried out, "Make haste;" and they pressed forward. After near an hour, when they were all within in the heavenly society, there appeared a gulph between them and the angels; and the light of heaven above the gulph flowing into their eyes, opened the interiors of their minds, whereby they were bound to speak as they interiorly thought; and then they were asked by the angels, whether they acknowledged that God is? The first, who were determined adulterers, replied, "What is God?" And they looked at each other, and said, "Which of you has seen him?" The second, who were confirmed adulterers, said, "Are not all things of nature? What is there above nature but the sun?" And instantly the angels said to them, "Depart from us; now you yourselves perceive that you have no acknowledgement of God: when you descend, the interiors of your mind will be closed and its exteriors opened, and then you can speak against the interiors, and say that God is. Be assured that as soon as a man actually becomes an adulterer, heaven is closed to him; and when heaven is closed, God is not acknowledged. Hear the reason; every filthy principle of hell is from adulterers, and it stinks in heaven like putrid mire of the streets." On hearing these things they turned themselves and descended by three ways; and when they were below, the first and second groups conversing together said, "The priests have conquered there; but we know that we can speak of God equally with them: and when we say that he is, do we not acknowledge him? The interiors and exteriors of the mind, of which the angels told us, are devised fictions. But let us go to the second place pointed out by the judges, where a way is open into heaven to those who have heaven in themselves, thus to those who are about to come into heaven." When they were come thither, a voice proceeded from that heaven, saying, "Shut the gates; there are adulterers at hand." Then suddenly the gates were shut, and the keepers with sticks in their hands drove them away; and they delivered the three priests, against whom they had been tumultuous, from the hands of their keepers, and introduced them into heaven: and instantly, when the gates were open for the priests, there issued from heaven upon the rebels the delightful principle of marriage, which, from its being chaste and pure, almost deprived them of animation; wherefore, for fear of fainting away through suffocation, they hastened to the third place, concerning which the judges said, that thence there was a way to hell; and instantly there issued from thence the delight of adultery, whereby those who were either determined or confirmed adulterers, were so vivified, that they descended as it were dancing, and there like swine immersed themselves in filth.
ON THE LUST OF DEFLORATION.
501. The lusts treated of in the four following chapters, are not only lusts of adultery, but are more grievous than those since they exist only from adulteries, being taken to after adulteries are become loathsome; as the lust of defloration, which is first treated of, and which cannot previously exist with any one; in like manner the lust of varieties, the lust of violation, and the lust of seducing innocencies, which are afterwards treated of. They are called lusts, because according to the quantity and quality of the lust for those things, such and so great is their appropriation. In reference specifically to the lust of defloration, its infamous villany shall be made manifest from the following considerations: I. The state of a maiden or undeflowered woman before and after marriage. II. Virginity is the crown of chastity, and the certificate of conjugial love. III. Defloration, without a view to marriage as an end, is the villany of a robber. IV. 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. We proceed to explain them.
502. I. THE STATE OF A MAIDEN OR UNDEFLOWERED WOMAN BEFORE AND AFTER MARRIAGE. What is the quality of the state of a maiden, before she has been instructed concerning the various particulars of the conjugial torch, has been made known to me by wives in the spiritual world, who have departed out of the natural world in their infancy, and have been educated in heaven. They said, that when they arrived at a marriageable state, from seeing conjugial partners they began to love the conjugial life, but only for the end that they might be called wives, and might maintain friendly and confidential society with one man; and also, that being removed from the house of obedience, they might become their own mistresses: they also said, that they thought of marriage only from the blessedness of mutual friendship and confidence with a husband, and not at all from the delight of any flame; but that their maiden state after marriage was changed into a new one, of which they previously had not the least knowledge: and they declared, that this was a state of the expansion of all things of the life of their body from first principles to last, to receive the gifts of their husband, and to unite these gifts to their own life, that thus they might become his love and his wife; and that this state commenced from the moment of defloration, and that after this the flame of love burned to the husband alone, and that they were sensible of the heavenly delights of that expansion; and further, that as each wife was introduced into this state by her own husband, and as it is from him, and thereby his in herself, it is altogether impossible for her to love any other than him alone. From this account it was made manifest what is the quality of the state of maidens before and after marriage in heaven. That the state of maidens and wives on earth, whose first attachments prove successful, is similar to this of the maidens in heaven, is no secret. What maiden can know that new state before she is in it? Inquire, and you will hear. The case is different with those who before marriage catch allurement from being taught.