187、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。前面（90，91节）解释了，男人被造为理解的形式，女人被造为对男人理解的爱之形式。由此可知，从小到大相继发生在男人和女人里面的状态变化都是为了完善男人里面的理智形式和女人里面的意志形式。这就是为何我们说，男人里面的变化不同于女人里面的。不过，无论在男人还是在女人里面，外在形式，就是身体形式，都照着内在形式，就是心智的形式而得以完善。因为心智作用于身体，而不是反过来。这就是为何天上的小孩子照他们才智的发展长得又高又漂亮的原因。世上的小孩子则不然，因为他们像动物一样被包裹在一具肉体中。然而，天上的小孩子和世上的小孩子在这一点上是一样的，即：在他们成长的过程中，他们首先倾向于满足其肉体感官的那类事物，然后逐渐倾向于影响其内在思维过程的那类事物，再逐渐倾向于以情感充满其意愿的那类事物。就在这时，即在从不成熟转向成熟的时候，婚姻的倾向也到来了。这是少女对少男的倾向，以及少男对少女的倾向。由于在天上和在地上一样，少女出于天生的谨慎隐藏她们对婚姻的倾向，所以那里的少男也没有意识到，并不是他们用爱打动了少女；其方刚之气也支持了这种表象（即：是他们用爱打动了少女）。然而，甚至连他们的这种方刚之气也是从女性所发出的爱之流注那里得来的，我们将在别处（223节）专门论述这种流注。上述考虑证实了这个观点的真实性，即：状态的变化在男人和女人身上各不相同，因为男人被造为知识、聪明和智慧的形式，女人则被造为对男人里面的这些事物的爱之形式。
187、（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。
我们前面讲过男人生来是代表理解力的一种形式，而女人生来是对男理解力的爱的一种形式，参见90和91节。因此在男人和女人中从生到成熟逐渐完善的变化过程也是不同的。男人的变化是以才智为终极的，而女人变化是以意愿为终极的，因此我们说男人和女人生命状态的变化是不同的。
然而，无论是男人还是女人，外在形式都因内在的变化而更完美，因为内在作用于躯体而反之却不然，这就是为什么天国中的孩子也世间的孩子不同，他们会因为才智的增长而在外形上长得更漂亮，这是因为他们没有肉体的限制。
但是天国中的孩子和世间的孩子有一点相同。他们都首先对吸引外在感官中的事物感兴趣。以后渐渐对属于内在思想的事物感兴趣，直到一些事物能与情感和意愿相连，当他们处于半成熟状态时他们会对婚姻感兴趣，女孩会被男孩吸引，男孩会被女孩吸引。
但是正象在天国中的女孩一样，女孩们会隐藏自己对在婚姻方面的倾向，男孩们则只感觉自己有对女孩的爱，男孩因为身体上的倾向更确信这一点。然则，这种男孩的情感是由女孩所引起的，这点我们在223节中继续讲。
因此我们说男人和女人生命状态的变化是不同的。因为男人生来是知识、才智和智的形式，而女人生来是对这些品质的爱的形式。
187. (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.
It was explained above (90) that men were created as forms of the intellect, women as forms of the love of their menfolk's intellect. It follows that the changes of state, which take place successively in both men and women from childhood up to maturity, are designed to complete the form of the intellect in men and of the will in women. That is why it is said that the changes in men are different from those in women. But in both cases the outer form, that of the body, is completed in keeping with the inner form, that of the mind. For the mind acts upon the body, and not the reverse. This is the reason why children in heaven grow up to become people of the stature and looks which are in keeping with the development of their intelligence. This is different from the case of children on earth, because they, like animals, are enveloped in a material body. They do, however, agree in growing first of all in inclination towards the objects which gratify their bodily senses, and then gradually towards those which affect their inner thought-processes; and by stages towards things that fill their will with affection. At the point where one's age is on the turn from immaturity to maturity, the inclination towards marriage comes in too. This is a young woman's inclination towards a young man, and a young man's towards a young woman.
Since young women in the heavens, just as much as on earth, have the inborn prudence to conceal their inclinations towards marriage, the young men there too do not realise that it is not they who inspire young women with love, an appearance favoured by the masculine drive. But this they get from the influence of love coming from the fair sex, a subject which will be specifically treated elsewhere [223]. These considerations will establish the truth of the assertion that the changes of state are different in the case of men and of women, since men were created forms of knowledge, intelligence and wisdom, and women forms of the love of these qualities in men.
187. 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. We have already shown that men were created to be forms of understanding and that women were created to be forms of love for the understanding of men, as may be seen above in nos. 90, 91. It follows that the changes of state which take place successively in him and in her from infancy to maturity are for the sake of perfecting their forms - an intellect-oriented form in men, and a will-oriented form in women. That is why we say that the changes are of one kind in men and of another kind in women.
In both men and women, however, the outer form that has to do with the body is perfected according to the perfection of the inner form which has to do with the mind; for the mind acts upon the body, and not the reverse. This is the reason children in heaven grow up with a stature and comeliness in accordance with the growth of intelligence in them - differently from children on earth, because children on earth are clothed in a material body, as animals are.
Nevertheless, children in heaven and children on earth are alike in this, that in their development they are attracted at first to such things as appeal to their physical senses, then little by little to such things as affect their inner contemplative sense, and by degrees to such things as infuse their will with affection. Then, when they reach an age midway between immaturity and maturity, they develop an attraction towards marriage, which in a young woman is an attraction towards a young man, and in a young man, towards a young woman.
But because young women in heaven, just as on earth, from an innate discretion conceal their inclinations towards marriage, the young men there do not know otherwise than that they inspire feelings of love in the young women, and this also appears to them to be so because of their masculine urge. However, even this urge in them is caused by an influx of love emanating from the fair sex, an influx which we will take up expressly elsewhere. 1
From this appears the truth of the argument: that changes of state 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.
Footnotes:
1. See no. 223. Cf. also no. 161.
187. 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. It was explained above (see no. 90) that men were created an image of intellect and that women were created an image of loving the intellect of men. It follows that the changes of condition that go on in men and women from infancy to maturity are for making the images complete - intellectual for men and voluntary for women.
This makes it evident that the changes are different for men than for women. But in both, the outer form, that of the body, is completed according to the completeness of the inner form, of the mind. For mind acts in body, and not the other way around.
This is why children in heaven grow up to be tall, good looking people according to the growth of their intelligence differently than infants on the earth do, who are clothed in a material body, like the animals. But they are alike in that first they grow in inclination toward the kind of things that allure their bodily senses, afterwards, step by step, to the kind that attract their taste for deep truth, and rung by rung to the kind that teach their will to respond.
And at an age midway between immaturity and maturity, an interest in marriage steps in - a virgin's interest in a youth and a youth's interest in a virgin. Virgins in heaven, the same as on earth, hide their inclinations toward marriage with an inborn skill, so that the young men there do not know but what they themselves are turning the virgins toward love. It seems so to them because of masculine arousal. But they receive this, too, from love filtering into them from the fair sex - an inflowing that is specifically discussed in another place.
These things establish the truth of the proposition that men have different changes of condition than women do, since men are by creation images of knowing, understanding, and wisdom, and women images of a love for those things in the men.
187. 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. That men were created forms of the understanding, and women, forms of the love of the understanding of men, has been explained above (no. 90); and from this it follows that with them, the changes of state which follow one after the other, from the age of infancy to maturity, are for the perfecting of their forms--the intellectual form with men, and the voluntary with women. From this it is evident that the changes are of one kind with men and of another with women. With both, however, the external form, which is that of the body, is perfected in accordance with the perfecting of the internal form which is that of the mind; for the mind acts upon the body, and not the reverse. This is the reason why, in heaven, infants become men of stature and comeliness according to their growth in intelligence. Not so infants on earth, for they, like animals, are invested with material bodies. They agree, however, in this, that they grow in their inclination first to things which are pleasing to their bodily senses, then step by step to things which affect the internal cogitative sense, and by degrees to things which imbue the will with affection. Then, at the age when maturity and immaturity meet, comes the conjugial inclination, which is that of a virgin to a young man, and of a young man to a virgin. And because, in the heavens equally as on earth, virgins from innate prudence conceal their inclinations to marriage, the young men there know no other than that they affect virgins with love. Moreover, it so appears to them by reason of their masculine ardor; but even this is theirs from the influx of love from the fair sex--an influx which will be expressly spoken of in another place; [see no. 223]. From this, the truth of the proposition is manifest, that changes of state are of one kind with men and of another with women, because, by creation, men are forms of science, intelligence, and wisdom, and women, forms of the love of these with men.
187. (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 the love of these with men. See explained above (90) that men were created forms of understanding and women forms of the love of man's understanding. It follows that the changes of state which occur in each from infancy to mature age, are to integrate the forms, intellectual in the case of men, and volitional in the case of women. It is to be concluded that the changes are of one kind with men, and of another with women. With both, however, the external form, namely, that of the body, is integrated according to the integrations of the internal form, namely, that of the mind. For the mind acts into the body, and not the other way about. For this reason infants in heaven become men of stature and comeliness according to the increase of intelligence with them, differently from infants on earth, because these are encompassed with a material body as animals are. Still they are alike in this, that they grow at first in inclination to such things as appeal to the senses of their bodies, afterwards step by step in such things as affect the internal sense of thought, and by degrees in such as imbue the will with affection. At a point betwixt mature and immature, the marital inclination arises, of maiden to youth, and youth to maiden. As maidens in the heavens as well as on earth, from innate prudence hide their inclinations to marriage, youths there know no otherwise than that they affect the maidens with love; this also seems to them to follow from the male excitation, but even this they have by the influx of love from the fair sex, of which influx we shall speak expressly elsewhere. From this the truth of the proposition is plain that changes of state 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 in men.
187. (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. That men were created forms of the understanding, and that women were created forms of the love of the understanding of men, has been explained above, n. 90, which see. It follows that with each the changes of state that succeed, from infantile to mature age, are for perfecting the forms; the intellectual with men, and the volitional with women. From this it is evident that the changes with men are of one kind and with women of another kind. With 'both however the external form, which is of the body, is perfected in accordance with the perfecting of the internal form, which is that of the mind; for the mind acts upon the body, and not the reverse, which is the reason why in heaven infants become men of stature and comeliness, according to their growth in intelligence. It is not so with infants on earth, because they, like animals, are invested with material bodies. They agree however in this, that they first come into an inclination to such things as are alluring to their bodily senses; afterwards step by step to such as affect the internal sense of thought; and by degrees to such things as imbue the will with affection, and when the age is midway between mature and immature the conjugial inclination accedes, which is that of a virgin to a youth, and of a youth to a virgin. And as in the heavens, just as on earth, virgins from innate prudence conceal their inclinations to' marriage, the youths there do not know but that they affect virgins with love. And this appears to them also from the masculine incitation; but even this they have by influx of love from the fair sex, which influx will be expressly spoken of in another place. From this the truth of the proposition is manifest, that the changes of state 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.
187. III. Quod hae mutationes aliae sint apud Viros, aliae apud Foeminas, quoniam Viri a creatione sunt Formae scientiae, intelligentiae et sapientiae, Foeminae, formae amoris illarum apud viros. Quod Viri creati sint Formae intellectus, et quod Foeminae creatae sint Formae amoris intellectus virorum, explanatum supra 90. videatur. Quod mutationes status, quae succedunt apud illum et illam ab aetate infantili ad maturam, sint ad integrandum formas, intellectualem apud viros, et voluntariam apud foeminas, sequitur; inde cluit, quod aliae mutationes sint apud viros, et aliae apud foeminas; apud utrosque tamen integratur forma externa quae est corporis secundum integrationem formae internae, quae est mentis; agit enim mens in corpus, et non vicissim; quae causa est, quod Infantes in Coelo fiant homines staturae et decoris secundum incrementa intelligentiae apud illos, aliter quam Infantes in terris, quia hi corpore materiali, sicut animalia, sunt circuminduti; conveniunt tamen in eo, quod primum crescant inclinatione ad talia, quae adblandiuntur sensibus corporis illorum, et postea pedetentim ad talia quae afficiunt sensum internum cogitativum, et a gradu in gradum ad talia quae voluntatem imbuunt affectione; et cum aetas in bivio est inter maturam et immaturam, accedit inclinatio conjugialis; quae est virginis ad juvenem, et juvenis ad virginem; et quia virgines in Coelis aeque ut in terris, ex innata prudentia inclinationes suas ad conjugia celant, juvenes ibi nec sciunt aliter, quam quod illi afficiant virgines amore, et hoc quoque apparet illis ex incitatione masculina; sed haec illis etiam est ex influxu amoris e Sexu pulchro, de quo influxu alibi ex professo dicetur. Ex his constat veritas Propositionis, quod mutationes status aliae sint apud viros, et aliae apud foeminas, quoniam viri a creatione sunt formae scientiae, intelligentiae et sapientiae, et foeminae formae amoris illarum apud viros.