140、贞洁和不贞洁适用于涉及婚姻的事。这是因为，婚姻被铭刻在两性身上，从最内层直至最表层；这婚姻如何，人的情感和思维，因而其行为和身体举止内在就如何。只要看看不贞洁的人，更容易看出事实的确如此。他们就具有居于其心智的不贞洁，这从他们说话的语气，以及他们使谈论的所有话题，甚至贞洁的话题都迎合淫秽的思维就能听出来；因为说话的语气源于意愿的情感，话语本身则源于理解的思维。这预示着意愿及其一切品质，和理解及其一切品质，也就是其整个心智，因而身体的各个部位，从最内层到最表层，都充满不贞洁。我从天使那里听说，即便伪装最好的伪君子，无论他们说起话来何等贞洁，他们里面的不贞洁也能凭耳朵被察觉，还能从他们所发出的气场被感觉出来。这也预示着不贞洁就居于其心智的至内在区域，进而居于其身体的至内在部位；只是这些至内层都被遮盖了，如同包裹了一层涂有五颜六色的外壳。不贞洁者所发出的淫乱气场，从以色列人的律例明显看出来，这种人仅用手碰触的每一个物体都是不洁净的。由此可以推断，贞洁者也一样。也就是说，贞洁者里面的每一个事物，从最内层到最表层，都是贞洁的，这是婚姻之爱的贞洁所产生的果效。这就是为何民间有这样的说法：在洁净的人，凡物都洁净，在污秽的人，凡物都污秽。
140、贞节及贞节的缺乏是用来描述婚姻的状态及婚姻有关的事物。是因为相互的婚姻倾向深刻在男女两性内在外在的各个方面。这决定着一个人在思想和情感方面是怎样的，也决定着体现在行为及躯体的行动方面人的内在是如何的。
这一点在非贞节的人身上体现得很明显，非贞节会体现在他们讲话的声音中，体现在他们说的一切内容中，他们讲话的声音来自于他们属于意愿的情感，讲话的内容来自于属于才智的思想。意愿带着所有的品质，理解力也带着所有的品质，也就是说体现着整个思想，进而体现着躯体的每一方面——内在和外在都充满了非贞节的想法。
天使曾经告诉我伪装得极好的非贞节的人的品质也能从他们的言谈中体现出来。使人能从他们周围的气氛中感觉到。这也是非贞节存在于这些人的最内在方面的体现，这些因素被外在包围着，就象是坚果壳外面被涂上了各种颜色。
来自非贞节的人的气氛可以在以色列人的律法中体现出来——一切事物会因轻轻碰了一下他们的手而被弄脏。
可以推断，贞节的人也是这样。来自他们的每个事物都是贞节的，从内在到外在婚姻之爱中的贞节决定着这点。
这就是为什么圣经中说对于干净的人一切都是干净的，对于肮脏的人一切都是肮脏的。
140. The reason why chastity and unchastity are attributed to matters relating to marriages is that both sexes have a tendency towards marriage imprinted on them, from the inmost to the outermost, and on this depend a person's thoughts and affections, and so inwardly their actions and bodily behaviour. It is easier to see the truth of this by looking at the unchaste. They have unchastity resident in their minds, and it can be heard in their tone of voice, and the way they put a lewd interpretation on everything that is said, even a chaste remark. The tone of voice derives from the affection of the will, and what they say from the thinking of the intellect. This is a sign that the will and everything to do with it, and the intellect and everything to do with it, that is, their whole mind, and thus everything in their bodies, from inmost to outermost, is teeming with unchastity.
I have heard from angels that unchastity can be detected in the most consummate hypocrites by listening to them, however chaste their conversation, and it can be felt from the sphere which emanates from them. This too is a sign that unchastity is resident in the inmost parts of their minds, and so in the inmost parts of their bodies, but this is covered over like a shell painted with pictures in various colours. The emanation of a sphere of lewdness from the unchaste is plain from the laws among the Children of Israel, that every single object merely touched by the hand of such people was unclean. From this example the conclusion can be drawn that the same applies to the chaste; that is to say, with them every single thing, from inmost to outermost, is chaste, and this is the result of the chastity of conjugial love. This is why there is a saying in the world that to the clean all things are clean, and to the unclean all things are unclean.
140. Chastity and a lack of chastity are terms that apply only to things that have to do with marriage, because the conjugial impulse is engraved on each sex from the inmost elements to the outmost, and it determines accordingly what a person is in his thoughts and affections, consequently what he is inwardly in respect to the behavior and actions of his body.
The truth of this is quite evident from people who are unchaste. The unchasteness inherent in their minds is heard in the sound of their speech and in the appeal to libidinous thoughts in everything they say, even when chastely put. The sound of their speech comes from the affection of their will, and their speech comes from the thought of their intellect. It is a sign that the will with all its qualities and the understanding with all its qualities, in other words, the whole mind, and therefore all the elements of the body - from the inmost elements to the outmost - are overflowing with unchaste desires.
I have been told by angels that the unchasteness in most accomplished hypocrites is perceived on hearing them, however chastely they may speak, and is also felt from the atmosphere exuding from them. This, too, is a sign that unchasteness resides in the inmost elements of their minds and therefore in the inmost elements of their bodies, and that these things are covered over outwardly, like a nutshell painted with various kinds of colors.
That an aura of lasciviousness exudes from unchaste people is apparent from the statutes among the children of Israel declaring that each and every thing which people defiled by unclean things simply touched with their hands was rendered unclean.
One may conclude from this that it is the same with chaste people, namely, that each and every thing in them is chaste, from the inmost elements to the outmost. Also that the chastity of conjugial love is responsible for this.
That is why it is said in the world that to the clean all things are clean, and to the unclean all things are unclean. 1
Footnotes:
1. From Titus 1:15.
140. "Chaste" and "not chaste" apply to things having to do with marriage because marriage is etched on either sex from deep within all the way to the surface. This leads a person's thoughts and feelings and, behind the scenes, his bodily acts and motions.
The truth of this is easier to see in the unchaste. The unchasteness that besets their minds comes out in the sound of their speech and in the fact that they turn everything in conversation - even chaste things - to something lewd. (The sound of speech comes from your voluntary feelings, and your speech comes from the thought in your intellect.) This is a sign that their will and everything to do with it, and their intellect and everything to do with it, or their whole mind and therefore their whole body, inside and out, seethes with unchasteness.
I have heard from angels that their ears pick up the unchasteness in consummate hypocrites no matter how chastely they talk, and angels can also tell from the aura that these people exude. This, too, is a sign that they have unchastity in their innermost minds and therefore deep inside their bodies, and that it is veiled over outwardly as if by a shell painted with various colored patterns.
From the Children of Israel's statutes it is clear that an aura of lewdness exudes from the unchaste, because every single thing that a person who was defiled in certain ways touched, even with his hand, was unclean.
These ideas lead to the conclusion that the same goes for chaste people. That is to say, that for them each and every thing from inmost to outmost is chaste, and that the chastity of married love does this. This is where the saying comes from in the world: "To the pure all things are pure, and to the impure all things are impure."
140. That the chaste and the non-chaste are predicated of such things as belong to marriage, is because the conjugial is inscribed upon both sexes, from their inmost parts to their outmost, and such as this conjugial is, such is the man as to his thoughts and affections and thence inwardly as to the acts and gestures of his body. That such is the case is more evidently apparent from the unchaste. With these, the unchastity in seated in their minds comes to the ear from the sound of their speech, and from the application of all the topics of their conversation, even when the latter is chaste, to things libidinous, the sound of the speech being from the affection of the will, and the speech itself from the thought of the understanding. This is a sign that the will with all things thereof, and the understanding with all things thereof, thus the whole mind and hence all the parts of the body from the inmost to the outmost, abound in things unchaste. I have heard from angels, that with the most consummate hypocrites, however chastely they may speak, the unchastity within them is perceived by the ear and is also felt from the sphere which pours forth from them. This too, is a sign that unchastity resides in the inmost regions of their minds and thence in the inmost parts of their bodies, and that these inmosts are veiled over as with an outer shell on which are painted beautiful forms in various colors. That a sphere of lasciviousness pours forth from the unchaste is plain from the statutes among the sons of Israel, that each and every thing contacted by those defiled with such impurities, even by the mere touch of their hand, was itself unclean. From this, the conclusion can be made that it is the same with the chaste; that is to say, that from their inmost parts to their outmost, each and every thing in them is chaste, and that the chastity of conjugial love makes it so. Hence the saying in the world that, to the pure all things are pure, and to the impure all are impure.
140. Chaste and non-chaste are predicated of such things as concern marriage because the marital is inscribed on each sex from inmosts to outmosts, and the man is what that is both in thought and affection and thence inwardly in bodily deed and action. This is most apparent in unchaste persons. The unchastity resident in their minds is betrayed in the tone of their speech, and in their finding allusions in all conversation, even in that of the chaste, to libidinous things. As speech tones are from the affection of the will, and speech from the understanding's thought, the will and the understanding with all their contents, thus the whole mind and so all things of the body from inmosts to outmosts, must then teem with what is unchaste. I have heard from angels that unchastity is detected by the ear in the most consummate hypocrites, howsoever chastely they speak, and is felt, too, in the sphere emanating from them. This is also a sign that unchastity resides in the inmosts of their mind and thence in the inmosts of the body, and that these inmosts are covered over as with a mask painted with varicolored figures. That a sphere of lasciviousness pours forth from the unchaste, appears from statutes of the children of Israel, declaring unclean everything which those who were defiled in given ways only touched. It may be concluded that the like is true of the chaste, namely, that with them each and all things from inmosts to outmosts are chaste; and that the chastity of marital love brings this about. Hence the saying 1in the world that all things are clean to the clean and unclean to the unclean.
Footnotes:
1. Cf. Titus 1:15.
140. Chaste and non-chaste are predicated of such things as pertain to marriages, because the conjugial is inscribed upon both sexes, from inmost things to outermost, and according to this inscription is the man, as to thoughts and affections, and thence inwardly as to the acts and gestures of the body. That this is so appears more evidently from the unchaste. The unchastity residing within their minds is heard in the sound of their speech, and from their application of everything in conversation even though it be chaste to things that are lewd. (The sound of speech is from the affection of the will; the speech is from the thought of the understanding.) That is a sign that the will, with all things thereof, and the understanding with all things thereof, thus the whole mind, and all things therefrom in the body, from the inmosts to the ultimates, overflow with unchasties. I have heard from the angels that with the most consummate hypocrites, however chastely they may speak, unchastity is perceived by the ear, and is also felt from the sphere that flows forth from them. This too is a sign that unchastity resides in the inmosts of their minds, and consequently in the inmosts of their bodies; and that these are outwardly veiled from the sight, as with a crust, painted with figures of divers colors. That a sphere of lasciviousness pours forth from the unchaste is plain from the statutes among the sons of Israel, that all things and everything was unclean that one who was defiled with such impurities only touched with the hand. From these considerations it may be concluded that it is similar with the chaste; that is to say, that with them each and all things are chaste, from inmost to outermost, and that the chastity of conjugial love makes it so. Hence the saying in the world, that to the pure all things are pure, and to the impure all things are impure.
140. Quod Castum et non Castum praedicentur de talibus quae Conjugii sunt, est quia Conjugiale inscriptum est utrique Sexui ab intimis ad ultima, et secundum id est homo quoad cogitationes et affectiones, et inde interius quoad facta et gestus corporis; quod ita sit, evidentius apparet ab Incastis; incastum insidens mentibus illorum, auditur ex sono illorum loquelae, et ex applicatione omnium sermonis, etiam casti, ad libidinosa; sonus loquelae est ex affectione voluntatis, et loquela ex cogitatione intellectus; quod signum est, quod voluntas cum omnibus ejus, et intellectus cum omnibus ejus, ita tota mens, et inde omnia corporis, ab intimis ad ultima, incastis scateant: audivi ab angelis, quod incastum apud summe hypocritas ex auditu, utcunque caste loquuntur, percipiatur, et quoque ex sphaera ab illis exundante sentiatur; quod etiam signum est, quod incastitas resideat in intimis mentis illorum, et inde in intimis corporis illorum, et quod haec obvelentur exterius sicut crusta picta speciebus ex variis coloribus. Quod sphaera lasciviae exundet ex incastis, patet ex statutis apud filios Israelis, quod immunda essent omnia et singula, quae inquinati a talibus manu modo tangerent. Ex his concludi potest, quod simile sit cum castis, videlicet, quod apud hos casta sint omnia et singula ab intimis ad ultima; et quod Castitas amoris conjugialis hoc faciat: inde est, quod in Mundo dicatur, quod Mundis omnia munda sint, et quod Immundis omnia immunda.