148、朝向婚姻的内在倾向和外在倾向自创造时，因而生来就植入每个人。内在倾向是属灵的，外在倾向是属世的。人首先进入外在倾向，然后随着他逐渐变得属灵而进入内在倾向。因此，若他停留在外在或属世的婚姻倾向中，那么内在或属灵的婚姻倾向就被遮盖，仿佛蒙上一层面纱，直到最终他丝毫不知内在或属灵的婚姻倾向，甚至称其为空洞的概念。但人若变得属灵，就开始对它有所了解，后来则对其性质形成某种概念，从而逐步感受到它的魅力、愉悦和快乐。随着这一切的发生，上述外在与内在倾向之间的那层面纱开始变薄，可以说渐渐融化，最终溶解并消失。当发生这种情况时，朝向婚姻的外在倾向的确存留，但它的糟粕不断被内在倾向清除和净化，直到外在倾向可以说变成内在倾向的一张脸，并从内在倾向中的幸福获得自己的快乐，同时获得自己的生命及其性能力的快乐。这就是弃绝淫行，婚姻由此变得贞洁。
有人或许认为，内在倾向从外在倾向分离，或将外在倾向从自身分离后所保留的外在倾向，与尚未分离的外在倾向没什么不同。但我从天使那里得知，这二者完全不同。他们说，出于内在倾向的外在倾向，也就是他们所说的内在倾向的外在倾向，摆脱了一切淫乱，因为内在倾向不可能是淫乱的，只以贞洁为乐；并且，它将类似特性带入其外在倾向，在其中感受自己的快乐。从内在倾向分离出去的外在倾向则完全不同。天使说，这种倾向无论整体还是每一部分，都是淫乱的。他们将出于内在倾向的外在倾向比作上等水果，其美味与芳香渗透到果皮，并将其转变为与它们相对应的形式。
他们还将出于内在倾向的外在倾向比作一个取之不尽的粮仓，从中所取走的不断重新复原；但却将从内在倾向分离的外在倾向比作簸箕里的麦子，若扬出这一簸箕麦子，就只剩下被风吹散的糠秕了。若不弃绝淫乱成分，婚姻之爱就是这种情形。
148、从创世时起每个人都有内在和外在的对婚姻的倾向。内在的倾向是精神的，外在的倾向是自然的。人首先有外在的倾向，在人变得有精神性后，他就会有内在的倾向。因此，一个人若保留在对婚姻的自然倾向中，他的内在的或者说精神的倾向就象是被纱蒙住了，人也就不会有对婚姻的内在的倾向。
在另一方面讲，若一个人变得有了精神性质，他就会了解婚姻之爱的内在倾向。就会体会到其中的愉悦感，此时，内在倾向和外在倾向之间的屏障就会逐渐变薄，直到消失。此时，外在倾向仍然存在，但它会因为内在倾向而逐渐变得纯洁，最后，外在倾向就会成为内在倾向的表现形式。它会展现来自于内在倾向的愉悦而外在倾向就会成为内在倾向的表现形式。它会展现来自于内在倾向的愉悦，这就是拒绝婚外情的结果——贞节的婚姻。
有人会认为被内在倾向所分离之后的外在倾向与没有被分离时的外在倾向没有什么区别，但我从天使那儿得知这两者是完全不同的。来自于内在倾向的外在倾向是没有淫秽因素的。因为内在倾向无法体会到其中的“愉悦。”这使得外在倾向也是如此。
与内在倾向相分离后的外在的倾向是不同的，它则充满了淫秽因素。
来自于内在倾向的外在倾向就象是选择水果，其香味充满其中并使其成为这种香味的象征。这也可以比喻成一个谷仓，其中的谷物永远不会用尽，取出来的谷物会不断地被补充回去。
另一方面，与内在倾向相分离后的外在倾向好象是从麦壳中筛选小麦，随飞扬出去后，剩下的麦壳，如果淫秽因素不被排除，婚姻之爱就会是这种情形。
148. Everyone has implanted in him from creation and so by birth both an inner and an outer tendency towards marriage, the one spiritual, the other natural. He enters first into the outer one, and as he becomes spiritual into the inner one. If therefore he stays with the outer or natural tendency, then the inner or spiritual one is covered over, so that he does not know anything about it; in fact, he calls it an empty concept. But if he becomes spiritual, then he starts to know something about it, and later to form some idea of its nature, and so by stages to feel its charms, pleasures and delights. As this takes place, the veil between the outer and inner mentioned above begins to thin out, then, so to speak, to melt, and finally to dissolve and vanish. When this happens, the outer tendency towards marriage remains, but is constantly checked and purified of its dregs by the inner one. This goes so far that the outer one becomes as it were the face of the inner, and draws its pleasure from the blessedness in the inner, sharing at the same time its life and the delights of its power. Such is the banishment of promiscuity, the means by which a marriage becomes chaste.
[2] It might be thought that the outer tendency remaining after the inner has separated itself from it, or separated it from itself, was much the same as the outer which has not been separated. But I have been told by angels that they are quite clearly different. They said that for instance the outer arising from the inner, what they called the external of the internal, was devoid of all wantonness, because the internal cannot engage in wanton play but only take chaste delight, and it imposes the same on its external, in which it feels its delights. It is quite different when the external is separated from the internal; this they said is wanton, both in general and in every part of it. They compared the outer tendency towards marriage arising from the inner to a splendid fruit, the pleasant taste and smell of which penetrate to the surface and give this a form answering to theirs.
[3] They also compared the outer conjugial principle arising from the inner to a granary, the grain in which never grows less, but what is taken out is constantly replaced. But they compared the outer separated from the inner with wheat on a winnowing-fan, of which, when it is spread around, only the chaff is left, and this is blown away by the wind. This is what happens to conjugial love, unless promiscuity is banished.
148. From creation and so from birth, every person has implanted in him an internal inclination to be married and an external one. The internal one is spiritual, and the external one natural. A person comes first into the external inclination, and as he becomes spiritual he comes into the internal one. Consequently, if he remains in the external or natural inclination to be married, then the internal or spiritual inclination is covered with a veil, until the person knows nothing of it, even, indeed, until he calls it an empty fiction.
But, on the other hand, if the person becomes spiritual, then he begins to know something about it, afterwards to perceive something of its character, and gradually to feel its pleasant, agreeable and delightful sensations. And according as this happens, so the aforementioned covering between the external and internal inclinations begins to grow thinner, then to melt, so to speak, and finally to dissolve and disappear. When this has come to pass, the external inclination to be married indeed remains, but it is continually chastened and cleansed of its impurities by the internal inclination, and this even until the external inclination becomes, as it were, the visible expression of the internal one - drawing its pleasure, and at the same time its life and the delights of its vitality, from the bliss that exists in the internal one.
That is what the renunciation of licentious relationships means, through which chastity in marriage comes about.
[2] One may believe that the external inclination to be married that is left after the internal inclination has separated itself from it, or it from itself, is no different from an external inclination that has not been separated. But I have heard from angels that the two are completely unlike each other. They have said, for example, that the external inclination resulting from the internal one - which they called the external of the internal - is free of all lasciviousness, because the internal inclination is incapable of lascivious pleasures but can feel delights only in a chaste manner, and it induces a similar character on its external expression, in which it experiences its delights.
The external inclination separated from the internal one is altogether different. The angels said this was lascivious in general and in every part.
An external inclination to be married resulting from an internal one - this they likened to choice fruit, whose pleasant flavor and fragrance permeate its skin and turn it into a form corresponding to them.
[3] They also likened it to a granary, whose store of grain is never diminished, but whatever is taken from it is constantly replaced again.
On the other hand, an external inclination separated from an internal one - this they likened to wheat in a winnow, saying that if it is thrown about, only chaff remains, which a breeze in the air scatters. This is what happens with conjugial love if the licentious element is not renounced.
148. Innate in every person from creation, and therefore from birth, is an inner marriage drive and an outer one. The inner one is spiritual, and the outer one is worldly. First the outward one governs the person's condition, and as he becomes spiritual the inner one does. So if he sticks with the outward or worldly drive, the inner or spiritual one is veiled over to the point where he knows nothing about it - in fact, to the point where he calls it a silly notion. But on the other hand, if the person becomes spiritual he begins to notice the inner drive somewhat. Then he notices something of what it is like and gradually feels its pleasantness, joys, and delights. And as this happens, the veil mentioned above, between outward and inward, starts to become thinner, then melts, so to speak, and finally dissolves and disappears.
But when this process is done, the external drive remains, but the inner one keeps cleaning it and purifying it of its dregs.
This goes on until the outside is like a face for the inside, and it gets its joy from the inner blessedness, and also its life and the delights of its potency.
This is what the renouncing of fornication is like, which enables the chastity of marriage to emerge.
You may think that the outward marriage drive remaining after the inner one has separated from it, or it from the inner one, is just the same as when they are not separated. But I have heard from angels that the outward and inward drives are completely different.
An outward drive that comes from within - call it an outside from within - has no part in anything lascivious, because the inward element cannot enjoy lewd pleasures but only chaste ones, and it brings chaste pleasures to its outside where it can feel them.
An outside separated from the inside is quite different. The angels said this is lascivious, throughout and in every part. An outward marriage drive that comes from an inner one they compared to a choice fruit whose pleasant taste and smell seep into its skin and form it to correspond with what is inside. They also compared an outward marriage drive that comes from an inner one to a pantry whose provisions never diminish, but what is taken out is constantly being replaced.
But an outward one separated from the inward one they compared to wheat in a winnower. If you scatter the wheat all around, only the chaff is left, and a gust of wind blows it away. This happens to the love in marriage unless you renounce fornication.
148. Implanted in every man from creation and thence by birth is an internal conjugial and an external conjugial. The internal is spiritual and the external natural. Man comes first into the latter, and he comes into the former as he becomes spiritual. If therefore he remains in the external or natural conjugial, the internal or spiritual conjugial is being veiled over until at last he knows nothing of it, yea, and calls it a vain idea. But if man becomes spiritual, then he begins to know something of it, and later to have some perception of its nature, and successively to feel its pleasantness, its delights, and its delightsomeness; and as this takes place, the above-mentioned veiling between the external and the internal begins to grow thin, then, as it were, to melt away, and finally, to dissolve and disappear. When this comes to pass, the external conjugial does indeed remain, but it is being continually purged and purified of its dregs by the internal, and this until the external becomes, as it were, the face of the internal and derives its delight and at the same time its life and the delights of its potency from the blessedness which is in the internal. Such is the renunciation of whoredoms by which the chastity of marriage comes into existence.
[2] It may be thought that the external conjugial which remains after the internal has separated itself from it, or it from itself, is the same as the external not separated. But I have heard from angels that they are so entirely unlike, that the external from the internal, which they called the external of the internal, is devoid of all lasciviousness, inasmuch as the internal cannot be lascivious but can be delighted only chastely; and that it carries the like into its external wherein it feels its own delights. It is wholly otherwise with the external separated from the internal. This, they said, is lascivious in its whole and in every part. They compared the external conjugial from the internal to a noble fruit whose pleasant savor and fragrance insinuate themselves into its surface and form this into correspondence with themselves.
[3] They also compared the external conjugial from the internal to a granary whose store never diminishes, what is taken from it being constantly restored anew. But the external separated from the internal, they compared to wheat in a winnower, which, if it is scattered about, there remains only chaff which is dissipated by the wind. Such is the case with conjugial love unless what is scortatory is renounced.
148. In every human being there have been implanted by creation and so from birth an internal marital and an external. The internal is spiritual, and the external natural. Man comes first into the latter, and as he becomes spiritual, into the former. If then he remains in the external or natural marital, the internal or spiritual is veiled over until he knows nothing of it, indeed calls it an idle idea. But if a man becomes spiritual, he begins to know something of it, afterwards to perceive the quality of it, and gradually to feel its pleasantnesses, joys and delights; and as this happens, the veil (of which above) between external and internal begins to grow thin, then as it were to melt, and at last to be dissipated and disappear. When this has taken place, the external marital remains, indeed, but is steadily purged and purified of its dregs by the internal, and this until the external is like a face to the internal, and derives its delight and at the same time its life, and the delights of its power, from the blessedness of the internal. Such is the renunciation of whoredoms by which the
[2] chastity of marriages comes to be. One might think that the external marital, continuing after the internal has separated itself from it or it from itself, is the same as the external not separated, but I have heard from the angels that they are entirely dissimilar, as, for instance, that the external from the internal (which they called the external of the internal) is devoid of all lasciviousness, because the internal cannot be lascivious but can only be delighted chastely, and that it imports a like nature into its external, in which it feels its delights: entirely different is the external separated from the internal; this they said is lascivious in whole and in part. The external marital from the internal they likened to choice fruit, whose agreeable flavor and fragrance penetrate the very rind, forming even it in correspondence with themselves. They also likened the external marital from the internal to a granary whose store is never diminished, because what is taken out is steadily replaced. The external separated from the internal, on the other hand, they likened to a wheat-winnower, in which, as it is shaken, only chaff remains, which is scattered by the wind: the like befalls marital love, unless whoredom is renounced.
148. There is inherent in every man from creation, and therefore, by birth, an internal conjugial and an external conjugial. The internal is spiritual, and the external is natural. Man comes first into this; and comes into that as he becomes spiritual. If therefore, he remains in the external or natural conjugial, the internal or spiritual conjugial is veiled,-even until he knows nothing of it, yea, until he calls it an empty conceit. And yet if man becomes spiritual he begins to know something of it; after that to have some perception of its quality; and successively to feel its pleasantness, its delights, and its exquisite enjoyments. And as these are experienced, the veil above mentioned between the external and the internal begins to grow thin, then as it were to melt away, and finally to dissolve and disappear. When this has come to pass, the external conjugial still remains, but is continually purged and purified of its dross by the internal; and this until the external becomes as the face of the internal, and derives its delight, and at the same time its life, and the delights of its potency, from the blessedness that is in the internal. Such is the renunciation of scortations, through which comes the chastity of marriage. It may be believed, that the external conjugial, remaining after the internal has separated itself from it, or separated it from itself, is similar to the external not separated. But I have heard from the angels that they are entirely unlike; for that the external from the internal, which they call the external of the internal, is devoid of any lasciviousness; because the internal cannot be lascivious, but only be chastely delighted; and that it carries the like into its external wherein it sensates its delights. With the external separated from the internal it is altogether otherwise. This they declared to be lascivious in general and in every part. They compared the external conjugial from the internal to a noble fruit, whose pleasant savor and fragrance insinuate themselves into its surface, and form that into correspondence with them. They also compared the external conjugial from the internal to a granary, whose store never grows less, but what is taken from it is constantly renewed. But the external separated from the internal they compared to wheat in a winnower, which if it is scattered about only the chaff remains, which is dissipated by a breeze of air. Thus it is with conjugial love if what is scortatory be not renounced.
148. Cuivis homini ex creatione et inde a nativitate est insitum Conjugiale Internum et Conjugiale Externum; Internum est spirituale, et Externum est naturale; homo in hoc venit primum, et sicut fit spiritualis venit in illud: si itaque in Conjugiali externo seu naturali manet, tunc obvelatur Conjugiale internum seu spirituale, usque dum non scit aliquid de eo, imo usque dum vocat id inanitatem ideae; at vero si homo fit spiritualis, tunc incipit aliquid scire de eo, postea aliquid percipere de quali ejus, et successive sentire amaena, jucunda, et delitiosa ejus; et sicut haec fiunt, ita obvelatio inter Externum et Internum, de qua supra, incipit attenuari, dein quasi liquescere, ac ultimo resolvi et dissipari. Quum hoc factum est, manet quidem Conjugiale Externum, sed jugi castigatur et purificatur e suis fecibus ab Interno; et hoc eo usque, dum Externum fit sicut facies Interni, ac trahit suum jucundum ex beato, quod est in Interno, et simul ejus vitam, et hujus potentiae delitias. Talis est abdicatio scortationum, per quam Castitas conjugii existit.
[2] Credi potest, quod Conjugiale Externum remanens, postquam Internum se ab illo, seu illud a se, separavit, simile sit cum Externo non separato; sed audivi ab Angelis, quod plane dissimilia sint; ut quod Externum ab Interno, quod vocaverunt Externum Interni, esset expers omnis lasciviae, quia Internum non potest lascivire, sed solum caste delitiari, et quod simile inferat Externo suo, in quo delitias suas sentit; prorsus aliter Externum separatum ab Interno; hoc dicebant esse lasciviosum in communi et in omni parte. Comparaverunt Conjugiale Externum ab Interno fructui nobili, cujus amaenus sapor et odor insinuant se in superficiem illius, et hanc formant in correspondentiam secum.
[3] Comparaverunt etiam Conjugiale Externum ab Interno cum Horreo, cujus penu nusquam diminuitur, sed constanter id quod exsumitur, e novo reficitur; at Externum separatum ab Interno comparaverunt cum Tritico in ventilabro, quod si projicitur circum circa, remanet solum palea, quae a vento aeris dissipatur: ita fit cum Amore conjugiali, nisi scortatorium abdicetur.