2. FIRST INDEX.

ADULTERIES (Adulteria). (See also LASCIVIOUSNESS.)

Concerning the three degrees of adulteries (386-388) [Conjugial Love 432, 485-499]. (see DEGREES.)

Concerning adulterers seen as satyrs, in company with harlots, in a wood, and in a cavern there; and afterwards in a house, where they were conversing together about marriage, nature, and religion (Memorabilia 407) [Conjugial Love 521].

They who have no religion have not conjugial love; but lust which is worse than the lust of a wild beast (439-445) [Conjugial Love 79, 239, 240].

Of the closure of the mind with adulterers and the evil (various things, 562-565) [Conjugial Love 203].

Conjugial similitude and dissimilitude are not regarded with those who are in scortatory love (818-822).

Conjugial love and scortatory love are altogether opposite to each other (847-851) [Conjugial Love 423-429].

Concerning a young man who boasted of his whoredom; he was conducted into heaven; he was held by turns in externals and internals; and thus he saw opposite things (Memorabilia 852) [Conjugial Love 477].

An internal cause of coldness between consorts is, that the evil of whoredom is not believed to be sin; still more, if it is confirmed that it is not sin (913-917) [Conjugial Love 240].

A cause of coldness is, whoredom before marriage with the wives of others; also meretricious love and concubinage after marriage: in general, all libidinousness by which the conjugial perishes (918-928).

A cause of coldness between consorts is, that conjugial love is believed to be one with scortatory love (958-961) [Conjugial Love 247].

Whoredom is the genuine cause of divorce (985-993) [Conjugial Love 255].

Adulterers do not acknowledge God (Memorabilia 1300) [Conjugial Love 500].

Whoredoms in general correspond to falsifications of truth and profanations of good, by means of the Word (1399-1403) [Conjugial Love 77, 80, 517, 518].

Heinous adulteries within the prohibited degrees correspond to certain heresies confirmed by the Word (1405-1407) [Conjugial Love 519].

The internal and spiritual cause of conjugial love is to shun adulteries from religion (1602-1606) [Conjugial Love 147-149].

An external or natural cause of love and friendship between consorts, is abstinence from whoredom from any cause, excepting impotence only (1611-1614).

Concerning angels of innocence, who did not understand what scortatory love is (Memorabilia 1738) [Conjugial Love 444].

Concerning fornication (see FORNICATION, MISTRESS).

There are several kinds of adulteries; there are those that are mild, those that are grievous, and those that are most grievous (1876) [Conjugial Love 479, 487, 491, 493].

Simple adultery is that of an unmarried man with the wife of another, or of an unmarried woman with another's husband (1877-1879) [Conjugial Love 480].

It can be seen from reason that adultery is unjust (various things, 1778) [Conjugial Love 481].

Duplicate adultery is the adultery of a husband with the wife of another, or of a wife with another's husband (1880-1885) [Conjugial Love 482].

With whom there is such adultery (carious things, 1882) [Conjugial Love 483].

There is such in England (1883) [Conjugial Love 483].

Triplicate adultery is with blood-relations (1884, 1885) [Conjugial Love 484].

There are adulteries of will, and there are adulteries of deed; and adulteries of the will in themselves are like those that are actual when opportunity offers and various fears do not prevent (1886, 1887) [Conjugial Love 490].

There are actual adulteries which are of the will, and there are adulteries which are not thus of the will; the latter are mild, but the former grievous (1889-1892) [Conjugial Love 486, 491-494].

Causes that certain adulteries are not committed in man's interior will (1892) [Conjugial Love 486].

Adulteries that are actual and of the will make man natural, sensual, and corporeal, as to the will, its inclinations and affections (1894-1896) [Conjugial Love 495, 496].

Their effect is, that man does not acknowledge God, the Divinity of the Lord, the holiness of the Word, and consequently the other things that belong to the church and to religion (1897-1903) [Conjugial Love 497].

Adulterers have the capacity to understand, equally with those who are not adulterers; but they abuse their rationality to confirm their adulteries (1904-1908) [Conjugial Love 498, 499].

How adulterers converse in favor of adulteries and against marriages (1908) [Conjugial Love 500].

The opposition of conjugial love and scortatory love (1910-1947) [Conjugial Love 423-443].

Scortatory love is opposite to celestial love, because scortatory love is infernal, and conjugial love is heavenly (1911-1914) [Conjugial Love 429].

Scortatory love is in the enjoyment of evil and falsity, but conjugial love in the enjoyment of good and truth (1915-1919) [Conjugial Love 427].

The uncleanness of hell is from scortatory love, and the cleanness of heaven is from conjugial love (1920-1924) [Conjugial Love 430].

So with what is unclean and what is clean, in the church (1925-1931) [Conjugial Love 431].

Scortatory love begins from the flesh, but conjugial love from the spirit (1932-1938) [Conjugial Love 440, 441].

Scortatory love makes a man (homo) not man; yea, the man not a man: but conjugial love makes a man (vir) more and more a man; yea, the man more and more a man (1939-1942) [Conjugial Love 432, 433].

The delights of scortatory love are pleasures of insanity, and the delights of conjugial love are enjoyments of wisdom (1943-1947) [Conjugial Love 442, 443].

Correspondence of whoredoms and adulteries with the violation of spiritual marriage, which is that of good and truth (1950-2000) [Conjugial Love 515-520]. (See CORRESPONDENCE.)

Adulteries are infernal (various things, 1999) [Conjugial Love 356, 477, 483]. (See CORRESPONDENCE.)

Some things respecting adulterers and adulteries in hell (2000) [Conjugial Love 500, 520].

Concerning those who lived after the four ancient ages; they were whoremongers and adulterers (Memorabilia 2034) [Conjugial Love 79, 80].

Concerning the hells of adulterers, in the west; where they appear like lakes of fire and brimstone (Memorabilia 2035) [Conjugial Love 79, 80].

138. CHASTITY AND ITS ABSENCE

[We take up chastity and its absence here,] since I am still on the way to dealing with conjugial love in particular, and because conjugial love in particular can be known only indistinctly and thus dimly unless its opposite is also seen to some degree. Its opposite is unchasteness, and this is seen to some degree, or some shadow of it, when chastity is described along with its absence. For chastity is simply the removal of unchasteness from that which is chaste. Unchasteness, on the other hand, which is the complete opposite of chastity, is discussed in the second part of this work, where it will be described in its full scope and in its varieties under the title, PLEASURES OF INSANITY RELATING TO LICENTIOUS LOVE.

Meanwhile, what chastity is and its absence, and who they apply to, will be made clear according to the following outline:

1. Chastity and a lack of chastity are terms that apply only to states of marriage and things that have to do with marriage.

2. Chastity is ascribed only to monogamous marriages, or to marriages of one man with one wife.

3. Only a Christian conjugial relationship is chaste.

4. Truly conjugial love is the essence of chastity.

5. All the delights of truly conjugial love, even the end delights, are chaste.

6. Conjugial love is more and more purified and becomes chaste in people who become spiritual from the Lord.

7. Chastity in marriage comes about through total renunciation of licentious relationships in accordance with religion.

8. Chastity cannot be ascribed to little children or boys and girls, nor to adolescents of either sex before they feel a love for the opposite sex stirring in them.

9. Chastity cannot be ascribed to people who are born eunuchs or who have been made eunuchs.

10. Chastity cannot be ascribed to people who do not believe that adultery is an evil against religion, and still less to those who do not believe that adultery is harmful to society.

11. Chastity cannot be ascribed to people who abstain from adulterous relationships only for various external reasons.

12. Chastity cannot be ascribed to people who believe that marriages are unchaste.

13. Chastity cannot be ascribed to people who have renounced marriage by a vow of perpetual celibacy, unless a love for the truly conjugial life is present and remains in them.

14. The state of marriage is preferable to a state of celibacy.

Explanation of these statements now follows.

440. 15. The delights of licentious love arise from the flesh, and are delights of the flesh even in the spirit; while the delights of conjugial love arise in the spirit, and are delights of the spirit even in the flesh. The delights of licentious love arise from the flesh because the promptings of the flesh are where they begin. They infect the spirit and are delights of the flesh even in the spirit, because it is not the flesh but the spirit which feels the sensations that occur in the flesh. It is the same with this sense as with the rest. So, for example, it is not the eye that sees and distinguishes various particulars in objects, but the spirit. Neither is it the ear which hears and distinguishes the harmonies of the melodic lines in a song, or the assonances in the articulation of sounds in speech, but the spirit. It is the spirit that senses everything, in accordance with its elevation into wisdom. The spirit that does not rise above the sensual promptings of the body, and so becomes enmeshed in them, does not feel any other delights than those which spring from the flesh or which flow in from the world through the physical senses. These it seizes on; these it delights in and makes its own.

[2] Now, because the origins of licentious love are merely the promptings and urges of the flesh, it is apparent that they are, in the spirit, sordid attractions, which excite and inflame according as they rise and subside and come and go.

Passions of the flesh in general, regarded in themselves, are nothing else than a conglomerate mass of lusts for evil and falsity. Hence comes this truth in the church, that "the flesh lusts against the spirit," ¹ meaning, against one's spiritual self. It follows accordingly that the delights of the flesh connected with the delights of licentious love are nothing but the bubblings up of lusts, which in the spirit become outpourings of wanton immoralities.

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