The Delights of Wisdom Pertaining to Conjugial Love · Chapter 48General Index. (4)
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DECLARATION, the, of love belongs to the men, 296.
DEFECATION.—The purification of conjugial love may be compared with the purification of natural spirits, as effected by the chemists, and called defecation, 145.
DEGREES.—There are three degrees of life, and hence there are three heavens, and the human mind is distinguished into those degrees, hence man corresponds to the three heavens, 532. Heretofore the distinction of degrees in relation to greater and less has been known, but not in relation to prior and posterior, 532. There are three degrees of the natural man; the first degree is that properly meant by the natural, the second the sensual, and the third the corporeal, 496. Adulteries change men into these degenerate degrees, 496. Four degrees of adulteries, 485-494. Violations of the Word and the church correspond to the prohibited degrees enumerated in Levit., ch. xviii., 519.
DELIGHTS, all, whatever, of which man has any sensation, are delights of his love, 68. By delights love manifests itself, yea, exists and lives, 68. Delights follow use, and are also communicated to man according to the love thereof, 68. The love of use derives its essence from love, and its existence from wisdom. The love of use, which derives its origin from love by wisdom, is the love and life of all celestial joys, 63. The activity of love makes the sense of delight: its activity in heaven is with wisdom, its activity in hell is with insanity: each in its objects presents delights, 461. Delight is the all of life to all in heaven, and to all in hell, 461. Delights are exalted in the same degree that love is exalted, and also in the degree that the incident affections touch the ruling love more nearly, 68. Every delight of love, in the spiritual world, is presented to the sight under various appearances, to the sense under various odors, and to the view under various forms of beasts and birds, 430. Delights of love truly conjugial, 68.
DELIGHTS, external, without internal have no soul, 8. Every delight without its corresponding soul continually grows more and more languid and dull, and fatigues the mind (animus) more than labor, 8. The delight of the soul is derived from love and wisdom proceeding from the Lord, 8. This delight enters into the soul by influx from the Lord, and descends through the superior and inferior regions of the mind into all the senses of the body, and in them is complete and full, 8. In conjugial love are collated all joys and delights from first to last, 68, 69. The delights of conjugial love are the same with the delights of wisdom, 293, 294. They proceed from the Lord, and now thence into the souls of men (homines), and through their souls into their minds, and there into the interior affections and thoughts, and thence into the body, 183, 69, 144, 155*, 193. As good is one with truth in spiritual marriage, so wives desire to be one with their husband; and hence arise conjugial delights with them, 198. Paradisiacal delights, 8. The delights of conjugial love ascend to the highest heaven, and in the way thither, and there, join themselves with the delights of all heavenly loves, and thereby enter into their happiness, and endure forever, 294.
DELIRIUM.—An eminent degree of delirium is occasioned by truths which are falsified until they are believed to be wisdom, 212. Delirium in which those are, in the spiritual world, who have been in the unrestrained love of self and the world, 267.
DEMOCRITUS, 182.
DEMOSTHENES, 182.
DEVILS.—Those are called devils who have lived wickedly, and thereby rejected all acknowledgment of God from their hearts, 380. See Satans. With adulterers who are called devils, the will is the principal agent, and with those who are called satans, the understanding is the principal agent, 492. Devil of a frightful form, 263.
DIFFERENCE between the spiritual and the natural, 326-329.
DIGNITIES, concerning, in heaven, 7, 266, there they do not prefer dignity to use but the excellence of use to dignity, 250.
DIOGENES, 182.
DISCIPLES, the twelve, together represented the church as to all its constituent principles, 119. Who they are who are called disciples of the Lord in the spiritual world, 261.
DISCORD between married partners arises from spiritual cold, 236.
DISCOURSE, man's, in itself is such as is the thought of his understanding which produces it, 527. Discourse itself is grounded in the thought of the understanding, and the tone of the voice is grounded in the will affection, 140. Speech which is said to flow from the thought, flows not from the thought, but from the affection through the thought, 36. Spiritual language with representatives fully expresses what is intended to be said, and many things in a moment, 481. Conversation in the spiritual world may be heard by a distant person as if he were present, 521. Frequent discourse from the memory and from recollection, and not at the same time from thought and intelligence, induces a kind of faith, 415.
DISJUNCTION, all, derives its origin from the opposition of spiritual spheres, which emanate from their subjects, 171.
DISSIMILITUDES in the spiritual world are separated, 273. See Likeness.
DISTANCES.—Spheres cause distances in the spiritual world, 171. Distances in the spiritual world are appearances according to the states of mind, 78.
DISTINCTION, characteristic, of the woman and the man, 217.
DIVERSITIES.—Distinction between varieties and diversities. There are varieties between those things which are of one genus, or of one species, also between the genera and species; but there is a diversity between those things which are in the opposite principle, 324. In heaven there is infinite variety, and in hell infinite diversity, 324.
DIVIDED.—Every thing divided is more and more multiple, and not more and more simple, because what is continually divided approaches nearer and nearer to the Infinite, in which all things are infinitely, 329.
DIVINE GOOD AND TRUTH.—The divine good is the esse of the divine substance, and the divine truth is the existere of the divine substance, 115. The divine good and truth proceed as one from the Lord, 87. Lord God, the Creator, is essential divine good, and essential divine truth, 84. The divine truth in the Word is united to the divine good, 129. All divine truth in the heavens gives forth light, 77.
DIVINE ESSENCE, the, is composed of love, wisdom, and use, 183. Nothing but what is of the divine essence can proceed from the Lord, and flow into the inmost principle of man, 183. There is not any essence without a form, nor any form without an essence, 87.
DIVINE LOVE AND WISDOM.—In the Lord God, the Creator, there are divine love and Divine Wisdom, 84.
DIVISIBLE.—Every grain of thought, and every drop of affection, is divisible ad infinitum: in proportion as his ideas are divisible man is wise, 329. Every thing is divisible in infinitum, 185.
DIVORCE, by, is meant the abolition of the conjugial covenant, and thence a plenary separation, and after this an entire liberty to marry another wife, 468. The only cause of divorce is adultery, according to the Lord's precept. Matt. xix. 9, 255, 468.
DOCTRINALS of the New Church in five precepts, 82.
DOGS in the spiritual world represent the lusts in which the inhabitants are principled, 79. Who those are who appear like dogs of indulgences, 505.
DOVES, turtle.—In heaven, the appearances under which the chaste delights of conjugial love are presented to the view, are turtle-doves, &c., 430. A pair of turtle-doves represents conjugial love of the highest region, 270.
DRAGONS in the spiritual world represent the falsities and depraved inclinations of the inhabitants to those things which appertain to idolatrous worship, 79.
DRESS of a bridegroom and bride during their marriage in heaven, 20, 21.
DRINK, to, water from the fountain signifies to be instructed concerning truths, and by truths concerning goods, and thereby to grow wise, 182.
DRINKS.—In the heaven as well as in the world there are drinks, 6. See Food.
DRUNKENNESS, 252, 472.
DURA-MATER, 315.
DUTIES.—There are duties proper to the man, and duties proper to the wife, 174. In the duties proper to the men, the primary agent is understanding, thought, and wisdom; whereas in the duties proper to the wives, the primary agent is will, affection, and love, 175.
EAR, the, does not hear and discern the harmonies of tunes in singing, and the concordances of the articulation of sounds in discourse, but the spirit, 440. In heaven the right ear is the good of hearing, and the left the truth thereof, 316.
EARTH, the, or ground is the common mother of all vegetables, 206, 397; and of all minerals, 397.
EARTH, the lower, in the spiritual world, is next above hell, 231.
EARTH, or country, 13, 27, 37, 49, 69, 71, 144, 320, &c.
EASE, by, and sloth the mind grows stupid and the body torpid, and the whole man becomes insensible to every vital love, especially to conjugial love, 249.
EAST, the.—The Lord is the East, because he is in the sun there, 261.
EAT, to, of the tree of life, in a spiritual sense, is to be intelligent and wise from the Lord; and to eat of the tree of knowledge of good and evil, signifies to be intelligent and wise from self, 353. To eat of the tree of life, is to receive eternal life; to eat of the tree of knowledge of good and evil, is to receive damnation, 135, 444.
ECCLESIASTICAL ORDER, the, on the earth minister those things which appertain to the Lord's priestly character, 308. What is the nature of ecclesiastical self-love, 264. They aspire to be gods, so far as that love is unrestrained. 264.
EDEN.—See Garden.
EDUCATION of children in the spiritual world, 411-413.
EFFECT.—See End.
EFFIGY.—Two married partners, between or in whom conjugial love subsists, are an effigy and form of it, 65. In the spiritual world the faces of spirits become the effigies of their internal affections, 273.
ELECTION belongs to the man and not to the woman, 296. The women have the right of election of one of their suitors, 296.
ELEVATION.—With men there is an elevation of the mind into superior light, and with women elevation of the mind into superior heat, 188. Elevation into superior light with men is elevation into superior intelligence, and thence into wisdom, in which also there are ascending degrees of elevation, 188. The elevation into superior heat with women is an elevation into chaster and purer conjugial love, and continually towards the conjugial principle, which from creation lies concealed in their inmost principles, 188. These elevations considered in themselves are openings of the mind, 188.
ELYSIAN FIELDS, 182.
EMPLOYMENTS in the spiritual world, 207.
END of this Work, 295.
END, the, and the cause, in what is to be effected and in effects, act in unity because they act together, 387. The end, cause, and effect successively progress as three things, but in the effect itself they make one, 401. Every end considered in itself is a love, 212. Every end appertains to the will, every cause to the understanding, and every effect to action, 400. The end, unless the intended effect is seen together with it, is not any thing, neither does each become any thing, unless the cause supports, contrives, and conjoins, 400. All operations in the universe have a progression from ends, through causes into effects, 400. Ends advance in a series, one after the other, and in their progress the last end becomes first, 387. Ends make progression in nature through times without time, but they cannot come forth and manifest themselves, until the effect or use exists and becomes a subject, 401. The end of marriage is the procreation of children, 254. All in heaven are influenced by an end of good; and all in hell by an end of evil, 453, 527.
ENGLAND, 380
ENGLISH, 103, 107, 326.
ENUNCIATIONS, the.—The name of the prophetic books of the Word that was given to the inhabitants of Asia, before the Israelitish Word, 77.
EPICURUS, 182.
EQUILIBRIUM, there is an, between the sphere of conjugial love, and between the sphere of its opposite, and man is kept in this equilibrium, 437. This equilibrium is a spiritual equilibrium, 437. Spiritual equilibrium is that which exists between good and evil, or between heaven and hell, 444. This equilibrium produces a free principle, 444. See Freedom.
ERUDITE, the pretended, in the spiritual world, 232.
ERUDITION appertains to rational wisdom, 163.
ERUDITION is one of the principles constituent of rational wisdom, 163.
ESSE and EXISTERE.—The esse of the substance of God is Divine good, and the existere of the substance of God is Divine truth, 115.
ESSENTIALS.—Love, wisdom, and use, are three essentials, together constituting one divine essence, 183. These three essentials flow into the souls of men, 183.
ETERNITY is the infinity of time, 185.
ETHICS is one of those sciences by which an entrance is made into things rational, which are the ground of rational wisdom, 163.
EUNUCHS.—Of those who are born eunuchs, or of eunuchs so made, 151. Who are understood by the eunuchs who make themselves eunuchs for the kingdom of heaven's sake, Matt. xix. 12, 156.
EVIL is not from creation; nothing but good exists from creation, 444. Man himself is the origin of evil, not that that origin was implanted in him by creation, but that he, by turning from God to himself, implanted it in himself, 444. Love without wisdom is love from man, and this love is the origin of evil, 444. No one can be withdrawn from evil unless he has been first led into it, 510. So far as any one removes evil, so far a capacity is given for good to succeed in its place, 147. So far as evil is hated, so far good is loved, 147. Evils and falses, after they arose, were distinguished into genera, species, and differences, 479. All evils are together of the external and internal man; the internal intends them, and the external does them, 486. So far as the understanding favors evils, so far a man appropriates them to himself, and makes them his own, 489. See Hereditary.
EXTENSION cannot be predicated of things spiritual, 158. The reason why, 389.
EXTERNALS derive from their internals their good or evil, 478. Of the external derived from the internal, and of the external separate from the internal, 148. How man after death puts off externals, and puts on internals, 48*.
EYE, the, does not see and discern various particulars in objects, but they are seen and discerned by the spirit, 440. In heaven the right eye is the good of vision, and the left the truth thereof, 316.
EYES, when the, of the spirit are opened, angels appear in their proper form, which is the human, 30.
FABLES.—Things which are called fables at this day, were correspondences agreeable to the primeval method of speaking, 182.
FACE, the, depends on the mind (animus), and is its type, 524. The countenance is a type of the love, 35. The variety of countenances is infinite, 35. There are not two human faces which arc exactly alike, 186. The faces of no two persons are absolutely alike, nor can there be two faces alike to eternity, 524.
FACULTY.—Man is born faculty and inclination; faculty to know, and inclination to love, 134. The faculty of understanding and growing wise as of himself, was implanted in man by creation, 444. The faculty of knowing, of understanding, and of growing wise, receives truths, whereby it has science, intelligence, and wisdom, 122. Man has the faculty of elevating his understanding into the light of wisdom, and his will into the heat of celestial love; these two faculties are never taken away from any man, 230. The faculty of becoming wise increases with those who are in love truly conjugial, 211.
FAITH is truth, 10, 24. Saving faith is to believe on the Lord Jesus Christ, 82.
FALLACIES of the senses are the darkness of truths, 152*.
FALSES, all, have been collated into hell, 479. See Evils.
FALSIFICATIONS of truth are spiritual whoredoms, 77, 80.
FATHER.—The Lord in the Word is called Father, 118. Most fathers, when they come into another life, recollect their children who have died before them, and they are also presented to, and mutually acknowledge, each other, 406. In what manner spiritual and natural fathers act, 406. By father and mother, whom man is to leave, Matt. xix. 4, 5, in a spiritual sense, is meant his proprium (self-hood) of will, and proprium of understanding, 194. See Proprium.
FAVOR, causes of, between married partners, 278, 287, 290.
FEAR.—In love truly conjugial there is a fear of loss, 318. This fear resides in the very inmost principles of the mind, 318.
FEASTS.—There are in heaven, as in the world, both feasts and repasts, 6.
FEMALE.—See Male and Female. The female principle is derived from the male, or, the woman was taken out of the man, 32. The female principle cannot be changed into the male principle, nor the male into the female, 32. The difference between the essential feminine and masculine principle, 32, 168. The good of truth, or truth from good, in the female principle, 61, 88, 90. The female principle consists in perceiving from love, 168, 220.
FEVERS, malignant and pestilential, 253, 470.
FIRE in heaven represents good, 326.
FIRE in the spiritual sense signifies love, 380. The fire of the angelic sun is divine love, 34. The fire of the altar and of the candlestick in the tabernacle among the Israelites, represented divine love, 380. The fire of the natural sun has existed from no other source than from the fire of the spiritual sun, which is divine love, 380. The fires of the west signify the delusive loves of evil, 77.
FISH.—In the spiritual world fishes are representative forms, 76. Every fish corresponds to some quality, 76.
FLAME.—Celestial love with the angels of heaven appears at a distance as flame; and thus also infernal love appears with the spirits of hell, 359. Flame in the spiritual world does not burn like flame in the natural world, 359. Celestial flame in no case bursts out against another, but only defends itself, and defends itself against an evil person, as when he rushes into the fire and is burnt, 365.
FLESH, the, is contrary to the spirit, that is, contrary to the spiritual things of the church, 497. Combat between the flesh and the spirit, 488. The flesh is ignorant of the delights of the spirit, 481. The flesh is not sensible of those things which happen in the flesh, but the spirit perceives them, 440. What is signified by the words of our Lord, "They are no more twain but one flesh," 50, 156*, 178, 321. By "all flesh," in the Word, is signified every man, 156*.
FLOW FROM, to.—All that which flows from a subject, and encompasses and environs it, is named a sphere, 386.
FLOW IN, to.—Every thing which flows in from the Lord into man, flows into his inmost principle, which is the soul, and descends thence into his middle principle, which is the mind, and through this into his ultimate principle, which is the body, 101. The marriage of good and truth flows thus from the Lord with man, immediately into his soul, and thence proceeds to the principles next succeeding, and through these to the extreme or outermost, 101.
FLOWERS.—The delights of conjugial love are represented in heaven by the flowers with which the cloaks and tunics of married partners are embroidered, 137.
FLOWERY FIELDS.—In heaven there are flowery fields which are the appearances under which the chaste pleasures of conjugial love are presented to the sight, 430.
FOOD, heavenly, in its essence is nothing but love, wisdom, and use, united together; that is, use effected by wisdom, and derived from love, 6. Food for the body is given to every one in heaven, according to the use which he performs, 6.
FORM.—There is nothing that exists but in a form, 186. There is no substance without a form, 66. Every form consists of various things, and is such as is the harmonic co-ordination thereof and arrangement to one, 524. All a man's affections and thoughts are in forms, and thence from forms, 186. The form of heaven is derived solely from varieties of souls and minds arranged into such an order as to make a one, 524. Truth is the form of good, 198. The human form in its inmost principles is from creation a form of love and wisdom, 361. Men from creation are forms of science, intelligence, and wisdom; and women are forms of the love of those principles as existing with men, 187. Form of the marriage of good and truth, 100. Two married partners are that form in their inmost principles, and thence in what is derived from those principles, in proportion as the interiors of their mind are opened, 101, 102. Two married partners are the very forms of love and wisdom, or of good and truth, 66. The internal form of man is that of his spirit, 186. The woman is a form of wisdom inspired with love-affection, 56. The male form is the intellectual form, and the female is the voluntary, 228. The most perfect and most noble human form results from the conjunction of two forms by marriage, so as to become one form, 201. How man, created a form of God, could be changed into a form of the devil, 153*. The desire to continue in its form is implanted from creation in all living things, 361. See Substance.
FORMATION.—As to formation, the masculine soul, as being intellectual, is thus truth, 220. Formation of the woman into a wife according to the description in the Book of Creation, 193-198.
FOUNTAIN, a, signifies the truth of wisdom, 293. Fountain of Parnassus, 182. See Water.
FOWLS.—Wonderful things conspicuous respecting fowls, 417.
FRANCE, 380, 381.
FREEDOM originates in the spiritual equilibrium which exists between heaven and hell, or between good and evil, and in which man is educated, 444. The freedom of love truly conjugial is most free, 257. The Lord wills that the male man (homo) should act from principle according to reason, 208, 438. Without freedom and reason man would not be a man, but a beast, 438.
FRENCH, the, 103, 110, 326.
FRENSY, or furious wildness, a legitimate cause of separation, 252, 470.
FRIENDS meet after death, and recollect their friendships in the former world; but when their consociation is only from external affections, a separation ensues, and they no longer see or know each other, 273.
FRIENDSHIP is one of the moral virtues which have respect to life, and enter into it, 164. Friendship increases with those who are principled in love truly conjugial, 214. Inmost friendship is in love truly conjugial, and is derived from it, 180. Inmost friendship is seated in the breast, 180. Friendship from conjugial love differs greatly from the friendship of every other love, 214. Apparent friendship between married partners is a consequence of the conjugial covenant being ratified for the term of life, 278. There are various species of apparent friendship between married partners, one of whom is brought under the yoke, and therefore subject to the other, 291. Difference between conjugial friendship and servile friendship in marriages, 248. Under what circumstances there may exist between married partners, when old, a friendship resembling that of conjugial love, 290.
FROZEN SUBSTANCES, 510.
FRUCTIFICATION, all, is originally derived from the influx of love, wisdom, and use from the Lord; from an immediate influx into the souls of men; from a mediate influx into the souls of animals; and from an influx still more mediate into the inmost principles of vegetables, 183. Fructifications are continuations of creation, 183. Fructification in the heavens, 44, 355.
FUTURE, the.—The Lord does not permit any man to know the future, because in proportion as he does so, in the same degree his reason and understanding, with his prudence and wisdom, become inactive, are swallowed up and destroyed, 535.
GALLERY, open, 208.
GANGRENES, 253.
GARDENS.—In heaven the appearances under which the chaste delights of conjugial love are presented, are gardens and flowery fields, 430. The garden of Eden signifies the wisdom of love, 135. Nuptial gardens, 316. Paradisiacal gardens, 8. Description of the garden of the prince of a heavenly society, 13.
GARLAND OF ROSES, a, in heaven signifies the delights of intelligence, 293.
GARLANDS in heaven represent the delights of conjugial love, 137, 293.
GENERA.—Distinction of all things into genera, species, and discriminations; the reason why, 479. There are three genera of adulteries, simple, duplicate, and triplicate, 479, 484.
GENERAL of an army, 481.
GENERALS cannot enter into particulars, 328.
GENEROSITY is one of those moral virtues which have respect to life, and enter into it, 164.
GENII.—Who those are who, in the spiritual world, are called infernal genii, 514.
GENITAL region, 183.
GENTILES.—Why there is no communication between the Christian heaven, and the heaven of the Gentiles, 352.
GEOMETRY is one of the sciences by which an entrance is made into things rational, which are the ground of rational wisdom, 163.
GERMANS, 103, 109.
GERMANY, 380.
GESTURES.—In the spiritual world the internal affections appear even in the gestures, 273.
GIANTS, abode of, 77.
GLAND, pineal, 315.
GLORIFICATION of the Lord by the angels of the heavens on account of his coming, 81.
GLORIFYING, by, God is meant the discharging of all the duties of our callings with faithfulness, sincerity, and diligence; hereby God is glorified, as well as by acts of worship at stated times, succeeding these duties, 9.
GLORY, the, of the love of self, elevates the understanding even into the light of heaven, 269. The glory of honor with men induces, exalts, and sharpens jealousy, 378.
GOD, the, of heaven is the Lord, 78. There is only one God, in whom there is a divine trinity, and He is the Lord Jesus Christ, 82, 532. God is love itself, and wisdom itself, 132. The esse of the substance of God is divine good, and the existere of His substance is divine truth, 115. See Lord, obs.
GOOD and TRUTH.—What the will loves and does is called good, and what the understanding perceives and thinks is called true, 490. All those things which pertain to the love are called good, and all those things which pertain to wisdom are called truths, 60. All things in the universe have relation to good and truth, 60. Good and truth are the universals of creation, and thence are in all created things, 84. Good has relation to love, and truth to wisdom, 84. By truths, man has understanding, perception, and all thought; and by goods, love, charity, and all affection, 121. Man receives truth as his own, and appropriates it as his own, for he thinks what is true as from himself, 122; but he cannot take good as of himself, it being no object of his sight, 123. The truth of faith constitutes the Lord's presence, and the good of life according to the truths of faith constitutes conjunction with Him, 72. The truth of faith constitutes the Lord's presence, because it relates to light; and the good of life constitutes conjunction, because it relates to heat, 72. In all things in the universe, good is conjoined with truth, and truth with good, 60. There is not any truth without good, nor good without truth, 87. Good is not good, only so far as it is united with truth; and truth is not truth, only so far as it is united with good, 87. Relations of good and truth to their objects, and their conjunction with them, 87. The good which joins itself with the truth belonging to the man is from the Lord immediately, but the good of the wife, which joins itself with the truth belonging to the man, is from the Lord mediately through the wife, 100. See Marriage of Good and Truth.
GOVERNMENT.—In heaven there are governments and forms of government, 7.
GOVERNMENTS.—There are in heaven, as on the earths, distinctions of dignity and governments, 7.
GRAPES, good, and bad grapes, what they represent in the spiritual world, 294, 76.
GROUND.—Man at his first birth is as a ground in which no seeds are implanted, but which nevertheless is capable of receiving all seeds, and of bringing them forth and fructifying them, 134.
GROVES, 76, 132, 183, 316.
GUILT, Reatus, is principally predicated of the will, 493.
GYMNASIA in the spiritual world, 151*, 207, 315, 380.
GYMNASIA, Olympic, in the spiritual world, where the ancient sophi and many of their disciples met together, 151*.
HABITATIONS.—How men have ceased to be habitations of God, 153*.
HAND.—In heaven the right hand is the good of man's ability, and the left the truth thereof, 316. If, in the Word, mention is made of a thing's being inscribed on the hands, it is because the hands are the ultimates of man, wherein the deliberations and conclusions of his mind terminate, and there constitute what is simultaneous, 314. The angels can see in a man's hand all the thoughts and intentions of his mind, 314. Whatever a man examines intellectually, appears to the angels as if inscribed on his hands, 261.
HAPPINESS, concerning eternal, 2 and following. Happiness ought to be within external joys, and to flow from them, 6. This happiness abiding in external joys, makes them joys, and to flow from them, 6. This happiness abiding in external joys, makes them joys, it enriches them, and prevents their becoming loathsome and disgusting; and this happiness is derived to every angel from the use he performs in his function, 6. From the reception of the love of uses, springs heavenly happiness, which is the life of joys, 6. Heavenly happiness results from the eternal enjoyment of different states derived from conjugial love, 180. The delights of the soul, with the thoughts of the mind and the sensations of the body, constitute heavenly happiness, 16. The happiness which results from the sensations of the body alone, is not eternal, but soon passes away, and in some cases becomes unhappiness, 16. Eternal happiness does not arise from the place, but from the state of the life of man (homo) 16.