310、⒁婚礼后，灵的婚姻就变成了身体的婚姻，因而是完整的。人在身体层面所行的一切都是从他的灵流入的。因为众所周知，嘴不会凭自己说话，而是心智的思维通过嘴说话；手不会凭自己活动，脚不会凭自己行走，而是心智的意愿通过它们如此行。由此可知，正是心智用嘴这个器官说话，也正是心智用身体器官行动。故显而易见，心智如何，嘴里的话语和身体的行为就如何。由此得出以下结论：心智通过其持续不断的流注指挥身体同步配合它的活动。因此，就内在而言，人体无非是有组织的心智外在形式，以执行灵魂的决定。上述内容是要说明为何在联结延伸到身体层面之前，心智或灵必须先如同在婚姻中那样联结；也就是说，为何当身体结婚时，灵也结婚；因此，夫妻二人在灵里彼此相爱，并由此在身体中彼此相爱。
我们现从这个观点来考虑婚姻。当婚姻之爱朝着婚姻联结并塑造两个人的心智时，它也会朝着婚姻联结并塑造他们的身体。因为如前所述，心智的形式就是身体的内在形式。唯一不同的是，身体的外在形式是有组织的，以便产生心智指挥身体内在形式所指向的结果。然而，由婚姻之爱所形成的心智，不仅从内扩散到全身所有部位，还从内存在于生殖器官，而生殖器官就位于自己在其它身体器官下面的特定区域。对那些通过婚姻之爱联结的人来说，其心智的形式就终止于这些器官。因此，其心智的情感和思维都指向那个区域。在这方面，由其它爱所产生的心智活动则不同，因为这些爱渗透不到这个区域。由此得出的结论是：婚姻之爱在夫妻的心智或灵中如何，在属于它的器官中内在就如何。不言而喻，婚礼后，灵的婚姻就变成身体的婚姻，因而是完整的。因此，婚姻若在灵里是贞洁的，并具有婚姻的圣洁，当完全实现于身体中时，同样是贞洁的；相反，若在灵里是不贞洁的，在身体中同样是不贞洁的。
310、（14）婚礼后，精神的结合也是躯体上的结合，因此是完整的。人所做的一切都来自于的精神。因为嘴所表达的是头脑的思想。人的手脚也是在头脑和意志的支配下而活动。可以得出结论头脑的意识会不断地流入躯体，使躯体的活动与头脑一致。人体也就是头脑的外在表现。
以上所讲是为了说明配偶双方的头脑或者说精神应该是首先相互结合的，然后才能在躯体上相结合。因此双方会因为精神而爱对方，躯体上的爱只是精神上的爱的结果。
从这个角度我们再来考虑婚姻。当婚姻之爱使两个人的头脑相结合并铸成婚姻时，他们的躯体也被铸成婚姻。外在的躯体的结合是为了能实现头脑所传达的意图。当婚姻之爱铸成人的头脑后，婚姻之爱不仅会存在躯体中，还会发散出来。婚姻之爱还会进入到生殖器官中。婚姻之爱的作用方式与其它的爱不同。其它的爱不会沿伸到身体器官中。
由此可以说，婚姻之爱存在双方的头脑或精神中，并存在于各器官中。
同时，精神上的结合在婚礼后也是躯体上的结合。因此若这种结合在精神上是贞洁的，在躯体上也会是同样的贞洁。反之则不然。
310. (xiv) After the wedding the marriage of the spirit becomes a marriage of the body, and is thus complete.
All the events which take place in a person's body are influenced by his spirit. For it is well known that the mouth does not speak by itself, but it expresses what the mind thinks; again the hands do not act or the feet walk by themselves, but it is the mind's will which acts through them. Thus it follows that the mind speaks through the appropriate organ, and the mind acts through the appropriate parts of the body. It is plain from this that the nature of what the mouth speaks and the body does is determined by the nature of the mind. The conclusion to be drawn from this is that by its constant influence the mind instructs the body simultaneously to match its activities. So human bodies viewed inwardly are nothing but mental forms outwardly organised so as to carry out the soul's decisions. This preface is needed to show why it is that minds or spirits must first be united as it were in marriage, before the union extends to the bodily level; that is to say, so that when bodies marry, spirits do too, and consequently so that the couple both love each other in spirit, and thus in body.
[2] Let us now consider marriage from this point of view. When conjugial love links the minds of two people and shapes them for marriage, it also links and shapes their bodies for the same purpose. For, as I have said, the form of the mind is also inwardly the form of the body, with the one difference that the form of the body is outwardly organised so as to produce the result to which the inner form of the body is directed by the mind. The mind, however, which is formed by conjugial love, is not only inwardly spread around all parts throughout the body, but is as well inwardly in the reproductive organs, which occupy their particular region below the other bodily organs. In them the forms of the mind reach their final stage in the case of those united by conjugial love. Consequently the affections and thoughts of their minds are directed to that region. The activity of minds influenced by other loves is different, in that it does not penetrate to this region.
The conclusion can be drawn from this that conjugial love has inwardly the same nature in the appropriate organs as it has in the couple's minds or spirits. It is self-evident that after the wedding the marriage of the spirit becomes a marriage of the body and is thus complete. Consequently, if the marriage is chaste in spirit and is inspired by its holiness, it is similar when fully realised in the body; and the reverse occurs, if the marriage is unchaste in spirit.
310. 14. After the wedding the marriage of the spirit becomes also one of the body and thus complete. Everything that a person does in the body flows in from his spirit. For as we know, the mouth does not speak of itself, but the thought of the mind by means of it. Neither do the hands act or the feet move of themselves, but the will of the mind by means of them. Consequently we see that it is the mind that speaks in the body by means of its organ of speech, and the mind that acts in the body by means of its organs of action. It is apparent therefore that as the mind is, such are the utterances of the mouth and actions of the body.
It follows as a conclusion from this that the mind continually flows into the body and directs the body toward activities in harmony with it and its development. Accordingly, viewed in themselves, human bodies are simply replicas of minds outwardly organized to carry out the bidding of the soul.
This much is said by way of introduction to make perceptible why it is that a couple's minds or spirits should be united to each other and as though married first, before they are united also in respect to the body; namely, that the marriage may be a marriage of the spirit when it becomes one of the body; consequently, that the partners may love each other because of the spirit and in body as a result of that.
[2] From this perspective let us now consider marriage. When conjugial love joins a couple's minds and molds them into a marriage, it also then joins and molds their bodies for it; for as said, the form of the mind is also, inwardly, the form of the body, with the single difference, that the form of the body is outwardly organized to carry out the ends to which its interior form is directed by the mind. When the mind has been molded by conjugial love, moreover, not only is it inwardly present in the whole body so as to radiate throughout, but it is inwardly present further in the organs dedicated to reproduction, which are situated in their own area below the other areas of the body. In people who are united by conjugial love, their cast of mind finds final expression there. Consequently the affections and thoughts of their minds are channeled to them. In this the operations of their minds differ from those arising from other loves, loves which do not extend to those organs.
It follows in conclusion from this that as conjugial love is in a couple's minds or spirits, such is it inwardly in the organs belonging to it.
Besides, it is evident in itself that a marriage of the spirit after the wedding becomes also one of the body, thus complete. Consequently, that if the marriage is chaste in spirit and draws its quality from its sanctity in the spirit, it is of the same character when it comes into its complete expression in the body; and of the opposite character if the marriage in spirit is unchaste.
310. 14. After the wedding the spiritual marriage also becomes a bodily marriage, and thus complete. All the things a person does in his body flow into it from his spirit. For it is well known that the mouth does not speak by itself, but the mind's thoughts speak through it, and that the hands do not move, nor do the feet walk, by themselves, but the mind's intention acts through them. So the mind speaks, through its organ, and the mind acts, through its organs, in the body. This makes it clear that whatever your mind is like, that is what the speech of your mouth and the actions of your body are like. From these things it follows as a conclusion that by constant influence your mind directs your body to do the things it wants, when it wants them. So people's bodies, from an inner point of view, are nothing but the outward forms of their minds, structured to do the soul's bidding.
These things are said first to make clear why minds or spirits should first couple with each other as in marriage, before bodies do - namely, so that marriages will be marriages of spirit when they become bodily marriages. And consequently so that the partners will love each other in spirit and therefore in body.
Now to look at marriage in the light of these concepts. When the love in marriage joins two people's minds and forms them into a marriage, then it also joins and forms their bodies for this same thing. For, as was said, the form of your mind is also the form of your body, inwardly, with the only difference that your body is organized on the outside to bring about what your mind settles on for the inward form of your body.
But a mind regulated by married love is not only inwardly all throughout, everywhere, in your whole body, but it is also inwardly in the organs devoted to generation, situated in their own place below the other bodily parts. When people are united in married love, the contours of their minds come to completion in these organs of generation. Consequently, the feelings and thoughts of their minds are directed there. The things that minds do from other loves differ in that other loves do not extend to there.
The conclusion from these things is that whatever married love is like in two people's minds or spirits, it is like in these organs.
But it is self - evident that after the wedding the marriage of the spirit also becomes a marriage of the flesh and thus complete, and consequently that if a marriage is chaste in spirit and draws on the spirit's holiness, it is chaste when it is fulfilled in your body.
And the opposite is true if the marriage is unchaste in spirit.
310. XIV. THAT AFTER THE WEDDING, THE MARRIAGE OF THE SPIRIT BECOMES ALSO A MARRIAGE OF THE BODY AND THUS COMPLETE. All that is done by man in the body flows in from his spirit. As is well known, the mouth does not speak of itself but the thought of the mind by the mouth, and the hands do not act, nor the feet walk, of themselves, but the will of the mind by them; consequently, it is the mind that speaks by its organ the mouth, and the mind that acts by its organs in the body. It is evident, therefore, that as the mind is, such are the words of the mouth and such the deeds of the body. From this the conclusion follows, that by continual influx, the mind instigates the body to activities conformable and synchronous with itself. Therefore, inwardly regarded, the bodies of men are nothing else than forms of their minds organized outwardly to effect the behests of the soul. The above is premised that it may be perceived whence it is that minds or spirits must first be united with each other as in a marriage before there is unition as to the body also; and this, in order that marriages may be marriages of the spirit when they become marriages of the body; consequently, that married partners may love each other from the spirit and thence in the body.
[2] With these premises, let us now look at marriage. When conjugial love conjoins the minds of two and forms them into a marriage, it also conjoins and forms their bodies for that marriage; for, as was said, the form of the mind is also interiorly the form of the body, with the sole difference that the latter is outwardly organized for bringing into effect that to which the interior form of the body is determined by the mind. But the mind which has been formed by reason of conjugial love is not only inwardly present in the whole body and its every part, but in addition is inwardly present in the organs devoted to generation, which are situated in their own region below the other regions of the body. With those who are united in conjugial love, the forms of their minds terminate in these organs; consequently, the affections and thoughts of their minds are determined thither. In this respect, it is different with the activities of minds arising from other loves, for these do not reach thus far. From this comes the conclusion, that according to the nature of the conjugial love in the minds or spirits of two, such is it interiorly in these its organs. That after the wedding the marriage of the spirit becomes also a marriage of the body and thus complete, is self-evident. Consequently, that if the marriage in the spirit is chaste and partakes of the holiness of marriage, it is likewise chaste when in its fullness in the body; and the reverse, if the marriage in the spirit is unchaste.
310. (xiv) After the wedding the marriage of the spirit becomes one of the body, too, and thus full. All things one does in the body flow in from the spirit. For, needless to say, the mouth does not speak of itself, but the thought of the mind by means of it; nor do the hands act or the feet move of themselves, but the will of the mind by means of them; in short, the mind speaks and acts by its organs in the body. Obviously, then, such as is the mind, such are the speech of the mouth and the deeds of the body. It follows as a conclusion that the mind by a constant influx disposes the body to activities synchronous and agreeing with itself. Inwardly viewed, therefore, men's bodies are nothing but the forms of their minds outwardly organized to give effect to the behests of the soul.
These things have been premised that it may be perceived why the minds or spirits are first to be united as it were in marriage before two persons are united bodily, namely, in order that when marriage becomes of the body it may be a marriage of the spirit, consequently that partners may love each other from the spirit and thence in the body.
[2] With this in mind, let us look at marriage. When marital love conjoins and forms the minds of the two for marriage, it then also conjoins and forms their bodies for it. For, as was said, the form of the mind is also inwardly the form of the body, with the single difference that the latter is organized outwardly to effect that to which the inward form of the body is determined by the mind. But the mind, formed under marital love, is not only inwardly everywhere in the body, but is also inwardly in the organs devoted to generation, which are situated in a region of their own below the other parts of the body; in these, the forms of the mind are terminated with those who are united by marital love. Hence the affections and thoughts of their minds are determined thither. In this respect the activities of their minds under other loves are different; those activities do not reach thither. It is to be concluded that such as is the marital love in the minds or spirits of the two, such it is inwardly in these its organs. It is self-evident that the marriage of the spirit after the wedding becomes one of the body, too, thus full; consequently, that if the marriage in the spirit is chaste and partakes of holiness there, it is the same in its fullness in the body; and the reverse, if the marriage in the spirit is unchaste.
310. (14) That after the nuptials the marriage of the spirit becomes also of the body and thus full. All things that are done by man in the body flow in from his spirit. For it is known that the mouth does not speak of itself but the thought of the mind by the mouth; and that the hands do not act, nor the feet walk, of themselves, but the will of the mind by them; consequently, that the mind speaks by its organ, and the mind acts by its organs in the body. It is therefore, evident that, as the mind is, such are the words of the mouth, and such the deeds of the body. From this it follows, as a conclusion, that the mind by continual influx disposes the body to activities in conformity and synchronous with itself. The bodies of men therefore, inwardly regarded, are nothing else than forms of their minds, organized outwardly to effect the behests of the soul.
These things are premised that it may be perceived why it is that the minds or spirits should first be united with each other, as in marriage, before they are united also as far as the body, namely, in order that when marriages become of the body they may be of the spirit, so that, consequently, the married partners shall mutually love each other from the spirit and thence in the body.
Let us now look at marriage from this point of view: When conjugial love conjoins the minds of two and forms them into marriage, it then also conjoins and forms their bodies for it; for, as was said, the form of the mind is also interiorly the form of the body, with the only difference that this is outwardly organized for effecting that to which the interior form of the body is determined by the mind. But the mind, formed from conjugial love, not only is inwardly in all the body, round about, everywhere, but especially is inwardly within the organs devoted to generation, which are situated in their own region below the other parts of the body. In these the forms of the mind are terminated with those who are united in conjugial love, consequently the affections and thoughts of their minds are determined thither. In this the activities of their minds from other loves differ; they do not reach thither. The conclusion formed from this is, that, as conjugial love is, in the minds or spirits of two, such is it inwardly in these their organs. But that after the nuptials the marriage of the spirit becomes also of the body, and thus full, is self-evident; consequently that if the marriage in the spirit is chaste, and partakes of its holiness, it is similar when in its fulness in the body; and the contrary if the marriage in the spirit is unchaste.
310. XIV. Quod post Nuptias conjugium spiritus etiam fiat corporis, et sic plenum. Omnia quae in corpore fiunt ab homine, influunt ex spiritu ejus; notum enim est, quod os non loquatur ex se, sed quod mentis cogitatio per illud; tum quod non manus agant et pedes ambulent ex se, sed quod mentis voluntas per illa; consequenter, quod mens loquatur per suum organum, et quod mens agat per sua organa in corpore; inde patet, quod qualis mens est, tales sint loquelae oris, et talia facta corporis: ex his ut conclusum sequitur, quod mens per continuum influxum struat corpus ad conformes et synchronas activitates secum; quare corpora hominum interius spectata non sunt nisi formae mentium exterius organizatae ad efficiendum nutus animae. Haec praedicta sunt, ut percipiatur, unde est, quod mentes seu spiritus, primum inter se uniendae sint sicut conjugio, antequam etiam corpore tenus, videlicet, ut conjugia, dum fiunt corporis, sint spiritus; consequenter ut conjuges se mutuo ament ex spiritu, et inde corpore.
[2] Ex his nunc spectemus conjugium: cum amor conjugialis conjungit mentes duorum, ac format illas in conjugium, tunc etiam conjungit et format corpora illorum ad illud, nam, ut dictum est, forma mentis est etiam interius forma corporis, cum sola differentia, quod haec exterius organizata sit ad efficiendum illud, ad quod interior forma corporis a mente determinatur: Mens autem formata ex amore conjugiali, non solum est interius in toto corpore circum circa ubivis, sed insuper est interius in organis generationi dicatis, quae in sua regione infra reliquas corporis regiones situata sunt; in his terminantur formae mentis apud illos qui conjugiali amore uniuntur; consequenter affectiones et cogitationes mentium illorum determinantur illuc: in hoc differunt activitates mentium ex aliis amoribus; hi non pervadunt illuc: conclusum ex his fit, quod qualis est amor conjugialis in mentibus seu spiritibus duorum, talis sit interius in illis suis organis. Quod autem conjugium spiritus post nuptias etiam fiat corporis, ita plenum, ex se patet; consequenter, quod si conjugium in spiritu est castum, ac trahit ex sanctitate ejus, simile sit dum in suo pleno est, in corpore; ac vicissim si conjugium in spiritu est incastum.