184、对于何谓生命状态及其变化，学者和智者可谓了若指掌；但未受过教育的人和简单人并不明白，所以我必须先说一说这个主题。人的生命状态是指生命的品质。人皆有两种构成其生命的官能，即所谓的理解和意愿，故人的生命状态是指其理解和意愿的品质。由此清楚可知，生命状态的变化是指属于理解的事物和属于意愿的事物方面的变化。就这两个方面而言，每个人都在不断发生变化；不过，人在婚前和婚后所经历的变化是有区别的。本章的目的就是按以下顺序证明这一点：
⑴从婴儿直到生命结束，以及此后直到永远，人的生命状态不断在变化。
⑵内在形式，也就是其灵的形式，同样如此。
⑶这些变化在男人和女人身上各不相同，因为男人自创造时就是知识、聪明和智慧的形式，女人则是对男人里面的这些事物的爱之形式。
⑷在男人里面，心智能升入更高级的光；在女人里面，心智能升入更高级的热；女人在男人的光中感受她的热之乐。
⑸男人和女人里面的生命状态在婚前和婚后是不同的。
⑹夫妻里面的生命状态在婚后会发生变化，并随着他们的心智通过婚姻之爱联结而发展。
⑺婚姻还在夫妻的灵魂和心智里面产生不同形式。
⑻女人照《创世记》所描述的那样实实在在地转变为男人的妻子。
⑼妻子以种种隐秘的方式实现这种转变，这就是女人在男人沉睡时被造的意思。
⑽妻子通过将其意愿与丈夫的内在意愿联结实现这种转变。
⑾这样做的目的是使双方的意愿合二为一，从而使两个人变成一个人。
⑿妻子通过将丈夫的情感变成自己的实现这种转变。
⒀妻子通过怀着快乐接受丈夫灵魂的生殖实现这种转变，这快乐源于以下事实：她愿意成为对丈夫智慧的爱。
⒁就这样，少女转变为妻子，少男转变为丈夫。
⒂在有真正的婚姻之爱存在于其中的一个男人和一个妻子的婚姻中，妻子越来越变成一个妻子，丈夫越来越变成一个丈夫。
⒃他们的形式也如此逐渐从内在变得更完美和高尚。
⒄享有婚姻真爱的夫妻所生的孩子，会从父母那里继承良善与真理的婚姻；若为儿子，就会从该婚姻获得觉悟关乎智慧之事的倾向和能力；若为女儿，就会从该婚姻获得热爱智慧教导的倾向和能力。
⒅这是因为孩子的灵魂来自父亲，它的衣服来自母亲。
现逐一解读上述要点。
184、对于生命状态及其变化，有良好教育的人知道它的含义，而普通人也许不是十分清楚，在此做一下基本解释。
一个人的生命状态也就是生命的特征，每个人的生命都是由才智和意愿两部分构成。人生命的状态也就是与才智和意愿相关的状态。生命状态的变化也就是指与才智和意愿相关的变化。
本章我们会讲到人在这两方面的变化是不断变化的，并且在婚前和婚后会有不同的变化。我们将按以下顺序讲述：
（1）从婴儿期到生命的尽头，以及到永生，人的生命状态是不断变化的。
（2）同样，人的内在形式即他的精神也是变化的。
（3）这些变化在男人和女人中是不同的，因为从创世时男人就是知识、才智和智慧的形式，而女人则是对男人的这些属性的爱的形式。
（4）男人的思想会被提升到更高的光中，而女人的思想则会被提升到更高的热中。另外，女人能在男人的光中感到热中的快乐。
（5）男人和女人生命的状态在婚前和婚后是不同的。
（6）婚后夫妻双方生命状态的变化及其过程与通过婚姻之爱而形成的纽带相关。
（7）婚姻甚至还会影响夫妻双方的灵魂和思想。
（8）女人会象创世纪中所说的那样成为男人的妻子。
（9）女人的这种变化是悄悄的完成的。这就是所说的女人是在男人睡着了的时候被创造出来。
（10）这种变化是女人通过自己的意愿与她的丈夫的意愿相结合而完成的。
（11）这样的结果是两人的意愿合二为一，进而夫妻二人成为一人。
（12）这种变化是通过妻子接受丈夫的情感而完成的。
（13）这种变化是通过妻子愉快的接受丈夫灵魂延续而实现的，妻子会愉快地成为对丈夫智慧的爱的化身。
（14）少女进而变成妻子，青年小伙进而变成丈夫。
（15）在有真正婚姻之爱的一夫一妻的婚姻中，妻子越来越成为妻子，丈夫越来越成为丈夫。
（16）他们的形式会渐渐地在内在上更完好，更高尚。
（17）来自于真正的婚姻之爱中的子女们会从父母那里得到善和真理所形成的关于婚姻的理解力。若是儿子，他们会接受到与智慧相关的事物，若是女儿，她们会接受智慧所传达的事物。
（18）之所以会这样，是因为后代的灵魂来自于父亲、而他们的外在来自于母亲。
184. CHAPTER IX. THE CHANGE OF STATE OF LIFE PRODUCED BY MARRIAGE IN MEN AND IN WOMEN
It is very well known to the learned and the wise what is meant by states of life and their changes, but since it is not known to the uneducated and uncomplicated, I must start by saying something on this subject. A person's state of life means what kind of person he is. Since everyone has two faculties which make up his life, what are called the intellect and the will, a person's state of life means what kind of person he is with regard to his intellect and his will. From this it is obvious that changes of state of life means changes in what kind of person he is with regard to what is to do with the intellect and what with the will. Everyone is continually changing in these two respects; but there is a difference in the variations he undergoes before and after marriage. It will be the aim of this chapter to prove this, in the following order.
(i) A person's state of life undergoes continuous changes from infancy up to the end of his life, and thereafter for ever.
(ii) The same happens to the inner form, which is that of his spirit.
(iii) These changes are different in the case of men and of women, since men are from creation forms of knowledge, intelligence and wisdom, and women are forms of the love of these things in their menfolk.
(iv) Men can have their minds lifted into a higher degree of light, women into a higher degree of heat; a women feels the delights of her heat in her husband's light.
(v) Both men and women have different states of life before and after marriage.
(vi) In the case of married couples their states of life change after marriage and develop as their minds become linked by conjugial love.
(vii) Marriage also produces different forms in the souls and minds of married couples.
(viii) A woman is really formed into a wife for her husband as described in Genesis.
(ix) This formation is effected by the wife in secret ways, and this is meant by woman being created while the man slept.
(x) This formation is effected by the wife linking her will with her husband's inner will.
(xi) The purpose of this is to make the will of both into one, and so the two become a single person.
(xii) This formation is effected by the wife making her husband's affections her own.
(xiii) This formation is effected by the wife receiving what is propagated by her husband's soul, with a delight which arises from the fact that she wishes to be the love of her husband's wisdom.
(xiv) In this way a young woman is formed into a wife, and a young man into a husband.
(xv) In the marriage of one man with one wife, between whom truly conjugial love exists, the wife becomes more and more a wife, the husband more and more a husband.
(xvi) Thus by stages their forms are from within made more perfect and noble.
(xvii) The children born of a couple who enjoy truly conjugial love inherit from their parents the principle of the marriage of good and truth, which gives them the inclination and ability to perceive what has to do with wisdom in the case of a son, and to love the teachings of wisdom in the case of a daughter.
(xviii) This happens because the child's soul is from the father, and its clothing is from the mother.
An explanation of these points now follows.
184. THE CHANGE IN THE STATE OF LIFE IN MEN AND WOMEN MADE BY MARRIAGE
What is meant by states of life and their changes is well known to people who are educated and wise, but unknown to those who are uneducated and simple. Therefore we need to make some preliminary statement about the subject.
The state of a person's life is its character. Further, because every person has in him two faculties which form his life, faculties which are called intellect and will, the state of a person's life is its character in relation to his intellect and will. It is apparent from this that changes in one's state of life mean changes in its character in respect to elements having to do with the intellect and elements having to do with the will.
In this chapter we undertake to show that every person is continually changing in these two respects, but with a difference in the kinds of changes before marriage and those after marriage. We will do this in the following order:
1. From infancy to the end of life, and afterwards to eternity, a person's state of life is continually changing.
2. So, too, the internal form, which is the form of his spirit.
3. These changes are of one kind in men and of another kind in women, since from creation men are forms of knowledge, intelligence and wisdom, and women forms of love for these things in men.
4. In men the mind is elevated into a higher light, and in women the mind is elevated into a higher warmth; moreover, a woman feels the delights of her warmth in the light of a man.
5. The states of life in men and women before marriage and their states of life after marriage are different.
6. After marriage, the states of life in married partners change and progress according to the bonds formed between their minds by conjugial love.
7. Marriage even induces different forms on the souls and minds of the partners.
8. A woman is actually transformed into a man's wife according to the description in the book of creation.
9. This transformation is accomplished by the wife in secret ways, which is what is meant by woman's having been created while the man slept.
10. This transformation is accomplished by the wife by a union of her will with the inner will of her husband.
11. This to the end that the will of the one and the will of the other may become one will, and the two partners thus one person.
12. This transformation is accomplished by the wife by an adoption of her husband's affections.
13. This transformation is accomplished by the wife by her reception of the propagations of her husband's soul with delight - a delight arising from her willing to be an embodiment of love for her husband's wisdom.
14. A maiden is thus transformed into a wife, and a youth into a husband.
15. In a marriage of one man with one wife, in which there is a truly conjugial love between them, the wife becomes more and more a wife, and the husband more and more a husband.
16. Their forms are also thus progressively perfected and ennobled from within.
17. The offspring born of couples who are in a state of truly conjugial love derive from their parents a conjugial connection between good and truth, from which they have an inclination and faculty, if a son, to perceive matters having do to with wisdom, if a daughter, to love the things that wisdom teaches.
18. This occurs because the soul of the offspring comes from its father, and its clothing from its mother.
Explanation of these statements now follows.
184. Chapter 9. Marriage Changes the Conditions of Men's and Women's Lives
The learned and the wise know what "conditions of life" and
"changes in them" means, but unlearned and plain people do not, so something should be said about this first.
The condition of a person's life means what his life is like.
Every person has two faculties that make up his life, called intellect and will. Therefore, the condition of a person's life is what his life is like in terms of intellect and will. This makes it clear that
"changes in the conditions of your life" means changes in what it is like in terms of things having to do with intellect and things having to do with will.
This chapter undertakes to show that every person is continually changed in respect to these two things, but in different ways before marriage and after it. This will be done in this order:
1. The condition of a person's life is always changing, from infancy to the end of life, and after that to eternity.
2. The same goes for his inner form - the form of his spirit.
3. These changes are not the same for men and for women, since by creation men are the image of knowledge, intellect, and wisdom, and women are the image of loving those same things in men.
4. Men's minds are raised into a higher light and women's are raised into a higher warmth, and a woman feels the pleasure of her warmth in the light of a man.
5. The conditions of men's and women's lives are different before marriage and after marriage.
6. After marriage the conditions of the partners' lives are changed and go on according to the ways their minds are joined together through married love.
7. Also, marriages impose different configurations on the souls and minds of the partners.
8. A woman really is formed into the wife of a man according to the description in Genesis.
9. The wife works this transformation in unknown ways, and this is what Genesis means by the woman being created while the man was sleeping.
10. The wife performs this transformation by joining her disposition with the man's inner disposition.
11. The purpose is for both of their dispositions to become one, and thus for both of them to be one person.
12. The wife performs this transformation by making the husband's affections her own.
13. The wife performs this transformation by accepting the output of the husband's soul with the delight arising from the fact that she wants to be the love of her husband's wisdom.
14. In this way a virgin is made into a wife and a young man into a husband.
15. In a marriage of one man with one wife, sharing real married love, the wife becomes more and more a wife and the husband more and more a husband.
16. And in this way their forms are continually perfected and made more excellent from within.
17. Children born of two people in real married love receive from their parents a marriage of good and truth. From this they acquire an inclination and an ability - in the case of a son, to perceive things that have to do with wisdom, and in the case of a daughter, to love things that wisdom teaches.
18. This happens because a child's soul comes out of its father, and its clothing comes from its mother.
Now comes the explanation of these topics.
184. THE CHANGE OF THE STATE OF LIFE WITH MEN AND WITH WOMEN THROUGH MARRIAGE
What is meant by states of life and their changes is well known to the learned and wise, but is unknown to the unlearned and simple. Something concerning them must therefore be premised. The state of a man's life is its quality; and because in every man there are two faculties which make his life, being the faculties called understanding and will, the state of a man's life is its quality as to understanding and will. It is clear from this that by changes of the state of life are meant changes in respect to the things which belong to the understanding, and to those which belong to the will. That every man is continually changing in respect to these two, but with a difference in the varieties of the changes before marriage and after marriage, will be taken up for demonstration in the present chapter. This shall be done in the following order:
I. That the state of man's life from infancy to the end of life, and afterwards to eternity, is continually changing.
II. So likewise the internal form which is that of his spirit.
III. That these changes are of one kind with men and of another kind with women, because, by creation, men are forms of science, intelligence, and wisdom, and women, forms of the love of these with men.
IV. That with men there is elevation of the mind into superior light, and with women elevation of the mind into superior heat; and that woman feels the delights of her heat in the light of the man.
V. That the states of life with men and women are of one kind before marriage and of another after marriage.
VI. That with married partners, the states of life after marriage are changed, and follow one after the other according to the conjunctions of their minds by conjugial love.
VII. That marriages also induce new forms upon the souls and minds of the partners.
VIII. That the woman is formed into the man's wife actually according to the description in the Book of Creation.
IX. That this formation is effected by the wife in secret ways; and that this is what is meant by the woman being created while the man slept.
X. That this formation by the wife is effected by the conjunction of her will with the internal will of the man.
XI. To the end that the will of both may become one will, and thus the two, one man.
XII. That this formation by the wife is effected by the appropriation of the affections of the husband.
XIII. That this formation is effected by the wife by the reception of the propagations of the soul of the husband with the delight arising from this, that she wills to be the love of her husband's wisdom.
XIV. That thus a virgin is formed into a wife, and a young man into a husband.
XV. That in the marriage of one man with one wife between whom there is love truly conjugial, the wife becomes more and more a wife, and the husband more and more a husband.
XVI. That thus their forms also are successively perfected from within, and ennobled.
XVII. That offspring born of two who are in love truly conjugial derive from their parents the conjugial of good and truth, from which they have an inclination and faculty, if a son, for perceiving the things which are of wisdom, and if a daughter, for loving the things which wisdom teaches.
XVIII. That this comes to pass because the soul of the offspring is from the father, and its clothing from the mother.
184. VIII. THE CHANGE IN STATE OF LIFE MADE IN MEN AND WOMEN BY MARRIAGE
What is meant by states of life and by changes in them is very well known to the learned and wise, but unknown to the unlearned and simple. Something on the subject shall therefore be premised. The state of a man's life is its quality. And as there are two faculties in every one, which make life, called understanding and will, a man's state of life is its quality as to understanding and will. It is plain, then, that by changes in the state of life are meant changes of quality in what is of the understanding and of the will. We undertake to show in this chapter that every human being is continually changing in respect of these two, but differently before and after marriage-which will be done in this order:
I. One's state of life continually changes from infancy to the very close of life and afterwards to eternity.
II. One's internal form, which is that of one's spirit, changes likewise.
III. These changes are of one kind in men and of another in women, because by creation men are forms of knowledge, intelligence and wisdom, and women forms of the love of these with men.
IV. In men there is an elevation of the mind into higher light, and in women an elevation of the mind into higher heat; and the woman feels the delights of this heat in the man's light.
V. States of life are different with men and women before and after marriage.
VI. After marriage the states of life with partners change and follow one another according to the conjunctions of their minds by marital love.
VII. Marriages also induce other forms on the souls and minds of partners.
VIII. The woman is actually formed into the man's wife according to the description in the Book of Creation.
IX. This formation is effected by the wife in secret ways, which is meant by the woman's being formed while the man slept.
X. This formation is effected by the wife through the conjunction of her will with the man's internal will.
XI. The object is that the wills of the two may be made one, and the two, one human being.
XII. This formation is effected by the wife through the appropriation of the husband's affections.
XIII. This formation is effected by the wife through reception of the propagations of the husband's soul, with the delight arising from the fact that she desires to be the love of her husband's wisdom.
XIV. Thus a young woman is formed into a wife, and a young man into a husband.
XV. In a marriage of one man with one wife between whom is true marital love, the wife becomes more and more a wife, and the husband more and more a husband.
XVI. Thus their forms are also gradually perfected and ennobled from within.
XVII. Offspring born of two in true marital love derive from the parents the marital inclination of good and truth, whence they have an inclination and faculty, if a son, to perceive the things of wisdom, if a daughter, to love what wisdom teaches.
XVIII. This takes place because the soul of the offspring is from the father, and its covering from the mother.
We proceed to the explanation of these propositions.
184. ON THE CHANGE OF STATE OF THE LIFE BY MARRIAGE, WITH MEN AND WITH WOMEN.
What is meant by the states of life and their changes is very well known to the learned and wise, but is not known to the unlearned and simple. Something concerning them should therefore, be premised. The state of life of a man is his quality; and as in every man there are two faculties which constitute the life, called the understanding and the will, the state of a man's life is his quality as to understanding and will. It is clear from this that by changes of state of the life are meant changes of quality as to the things which are of the understanding, and as to the things which are of the will. It is intended in this chapter to show that in respect to these two every man is continually changing, but with a difference in the varieties of the changes before marriage and after marriage. This shall be done in the following order:
(1) That the state of man's life is continually changing, from infancy even to the end of life, and afterwards to eternity.
(2) That in like manner the internal form changes, which is that of the spirit.
(3) That these changes are of one kind with men, and of another kind with women; because men are by creation forms of knowledge, intelligence, and wisdom, and women are forms of the love of these with men.
(4) That with men there is elevation of the mind into superior light; and with women there is elevation of the mind into superior heat; and that the woman feels the delights of her heat in the man's light.
(5) That the states of life with men and with women are of one kind before marriage, and of another kind after marriage.
(6) That with married partners the states of life after marriage are changed and succeed one after another according to the conjunctions of their minds by conjugial love.
(7) That marriages also induce other forms upon the souls and minds of the married partners.
(8) That the woman is actually formed into the wife of the man, according to the description in the Book of Creation.
(9) That this formation is effected by the wife in secret ways; and that this is meant by the woman being created while the man slept.
(10) That this formation by the wife is effected by the conjunction of her will with the internal will of the man.
(11) To the end that the will of both may become one, and thus that the two be made one man.
(12) That this formation by the wife is effected through the appropriation of the husband's affections.
(13) That this formation by the wife is effected through the reception of the propagations of the soul of the husband, with the delight arising from the fact that she wills to be the love of her husband's wisdom.
(14) That the virgin is thus formed into a wife, and the young man into a husband.
(15) That in the marriage of one man with one wife between whom there is love truly conjugial, the wife becomes more and more a wife, and the husband more and more a husband.
(16) That thus also their forms are successively perfected and ennobled from the interior.
(17) That the offspring born of two who are in love truly conjugial derive from their parents the conjugial of good and truth, from which they have an inclination and faculty, if a son, for perceiving the things that are of wisdom, if a daughter, for loving what wisdom teaches.
(18) That this comes to pass because the soul of the offspring is from the father, and its clothing from the mother. Now follows the exposition of these propositions.
184. DE MUTATIONE STATUS VITAE APUD VIROS ET APUD FOEMINAS PER CONJUGIUM
Quid per status vitae, et per mutationes illorum intelligitur, notissimum est Eruditis et Sapientibus, at ignotum ineruditis et simplicibus, quare aliquid de eo praefandum est. Status vitae hominis est Qualitas ejus; et quia duae facultates, quae faciunt vitam, cuivis homini insunt, quae vocantur Intellectus et Voluntas, est status vitae hominis qualitas ejus quoad Intellectum et Voluntatem; inde patet, quod per Mutationes status vitae intelligantur mutationes qualitatis quoad illa quae Intellectus sunt et quoad illa quae Voluntatis. Quod omnis homo quoad illa duo mutetur continue, sed cum discrimine varietatum ante conjugium, et post conjugium, in hac Transactione demonstrare suscipitur; quod fiet in hoc ordine:
I. Quod Status vitae hominis ab infantia usque ad finem vitae, et postea in aeternum, continue mutetur.
II. Quod similiter Forma interna, quae est Spiritus ejus.
III. Quod hae Mutationes aliae sint apud Viros, et aliae apud Foeminas, quoniam Viri a creatione sunt Formae scientiae, intelligentiae et sapientiae, Foeminae Formae amoris illarum apud viros.
IV. Quod apud Viros sit elevatio mentis in superiorem lucem, et quod apud Foeminas sit elevatio mentis in superiorem calorem; et quod Foemina sentiat delitias sui caloris in luce Viri.
V. Quod Status vitae alii sint viris et foeminis ante Conjugium, et alii post Conjugium.
VI. Quod Status vitae post conjugium apud conjuges mutentur et succedant secundum conjunctiones mentium illorum per amorem conjugialem.
VII. Quod Conjugia etiam inducant animabus et mentibus Conjugum alias formas.
VIII. Quod Foemina actualiter formetur in Uxorem viri secundum descriptionem in Libro creationis.
IX. Quod Formatio illa fiat ab Uxore modis arcanis, et quod hoc intelligatur per quod foemina creata sit dormiente viro.
X. Quod Formatio illa ab Uxore fiat per conjunctionem suae voluntatis cum interna viri.
XI. Propter finem, ut utriusque Voluntas fiat una, et sic ambo unus Homo.
XII. Quod Formatio illa ab Uxore fiat per appropriationem affectionum Mariti.
XIII. Quod Formatio illa ab Uxore fiat per receptionem propagationum animae Mariti cum delitio oriundo ex eo, quod velit esse sapientiae sui mariti Amor.
XIV. Quod sic formetur Virgo in Uxorem, et Juvenis in Maritum.
XV. Quod in Conjugio unius viri cum una uxore, inter quos est Amor vere conjugialis, Uxor fiat plus et plus uxor, et Maritus plus et plus maritus.
XVI. Quod etiam ita successive ab interiori perficiantur et nobilitentur illorum formae.
XVII. Quod Proles natae a duobus, qui in Amore vere conjugiali sunt, trahant a parentibus Conjugiale boni et veri, ex quo illis est Inclinatio et Facultas, si filius, ad percipiendum illa quae sapientiae sunt, si filia, ad amandum illa quae sapientia docet.
XVIII. Quod ita fiat, quia anima prolis est a Patre, et induitio ejus a Matre. Sequitur nunc horum Explicatio.