It was said that in man the understanding predominates, and in woman the will. In the mind of each, then, it is evident, there never can be a perfect marriage, seeing that individual minds are in themselves imperfect, the balance of the will and intellect being in no case equal. The mental perfection or _wholeness_ of man then necessitates marriage. Truth loves good, and good loves truth; and so the will and the understanding ever long for conjunction. It is plain, then, that in man there must always be an unsatisfied desire, if he remain by himself; and so, also, to even a greater degree, with the woman. This insatiable desire for conjunction of soul, can not well appear in its strength in this life for many reasons; nor can it receive here its full satisfaction, as it will in eternity. True conjugial love can exist only between two; and in polygamists and adulterers it is utterly destroyed. Again, it can only exist with the regenerate, with those who love the Lord and their neighbor, and delight in keeping the divine commandments. In proportion as married partners so live, they become more and more closely and interiorly conjoined; and their minds flowing into one, their peace, joy, and bliss are ineffably increased. With the wicked there is no conjugial love. Their life, being internally evil, conceals the deepest hatred; and the apparent affection which they may display in the world, arises either from sensual love, or worldly expediency. Be it well noted by all, that marriage can yield real happiness only to the religious—to those who love God and honor His laws. It is impossible for us to give, even by way of catalogue, a view of the details into which the treatise on Conjugial Love enters. It is so richly studded with great principles, that no condensation is possible. It is thus with all of Swedenborg’s books; so that an exhaustive review is impossible. He never treats his readers to long moralizings that can be condensed into one paragraph; but all his writings are crowded with thought, so that one is prompted not to condensation, but to expansion. This excuse, which we have had to present on previous occasions, must form our apology for the following extracts, selected as illustrations of some of the leading truths in this treatise.