447、⑶淫行属于属世人。这和两性情爱是一样的；两性情爱若在婚前变得活跃，就被称为淫行。每个人生来都是属肉体的，接着变得感官化，然后变得属世，再逐渐变得理性，并且只要不在此停止，就变得属灵。他之所以如此发展，是因为这个层面得以形成是为了支撑更高层面，如同宫殿的根基。支撑上层建筑的最低层好比一块田地，预备好了后，好种子就被播种于其中。
尤其两性情爱，它一开始也是属肉体的，因为它始于肉体。然后，它变得感官化，因为五种感官从它的一般感觉获得快乐。后来，它变得属世，类似于它在动物里面所取的形式，该形式是一种游荡的两性情爱。但是，由于人生来注定要变得属灵，所以这爱会变得理性-属世，并由此变得属灵，最终变得属灵-属世。一旦变得属灵，这爱就会流入并作用于理性之爱，并通过理性之爱作用于感官之爱，最后通过感官之爱作用于身体和肉体中的爱。由于肉体是其最低层，所以两性情爱对它的作用既是属灵的，同时也是理性和感官的。当人思想两性情爱时，它就以这种方式依次流入并作用于他；但是，当人处于最低层时，它的效果会同时被感觉到。
淫行之所以属于属世人，是因为它从属世的两性情爱直接发展而来。这爱有可能变得属世-理性，但不会变得属灵。因为两性情爱只有变成婚姻之爱，才能变得属灵。当人放弃游荡的性欲，专注于一个配偶，并将自己的灵魂与她的灵魂联结起来时，两性情爱就从属世变得属灵。
447、（3）这正如对异性的爱一样，它若在婚前开始，那就是放荡的性行为的标记。
每个人生来都是肉欲的，然后变为感性的，然后变为自然性的，最后变为理性的；若他不停在那里，则会进一步变为精神性的。人之所以这样逐渐发展，是因为前一阶段是后一阶段的基础。基础做好了，种子才能种上去。
对异性的爱最初也是肉欲的，因为它开始于肉体。它会变成感性的，因五官会从中得到快乐。之后会变为自然性的，与动物的爱十分相似，因为它是对异性无区别的有。但是，因为人生来是要变为有精神的自然性。那时精神之爱会进入并作用于理性的爱，并通过它作用于感性的爱，最后通过它作用于身体。因为最后一种形式是其最低形式，爱会受精神的，理性的并感性的作用。当人思考这种爱时，以上会依次起作用。
放荡的性行为是自然人的标记是因为它直接来自于对异性的爱。这种爱可能是自然的理性的，但却不能是精神性的。因为对异性的爱只有在变成婚姻之爱时才会是精神性的。自然性的爱在人摆脱对异性无区别的爱而将自己完全投入到爱一个人时，会变成精神性的爱。他的灵魂会与那个人的灵魂相结合。
447. (iii) Fornication belongs to the natural man.
This is the same as with sexual love; if it becomes active before marriage, it is called fornication. Everyone is by birth bodily, and becomes sensual and then natural; then by stages he becomes rational and, so long as he does not stop at this point, spiritual. The reason for such a development is to form levels to support the higher stages, like foundations for a palace. The lowest level which supports the superstructure can be compared with the ground, in which, when it has been prepared, fine seeds are planted.
[2] As regards sexual love in particular, it too is at first bodily, for its starts from the flesh. It then becomes sensual, for the five senses are delighted by sharing in it. Later it becomes natural and similar to the form it takes in animals, which is a roving sexual love. But since man is by birth destined to become spiritual, this love becomes rational-natural and from this spiritual, and finally spiritual-natural. Then once the love has become spiritual it influences and acts on rational love, and through this on sensual love, and through this finally on this love in the body and the flesh. Since the flesh is its lowest level, it acts upon it spiritually, and at the same time rationally and sensually. When a person is thinking about it, it influences and acts on him successively; but at the lowest level, its effects are all felt at once.
[3] Fornication belongs to the natural man, because it is the immediate development from natural sexual love. It may be a rational natural love, but not a spiritual one, because sexual love cannot become spiritual until it becomes conjugial. Sexual love changes from natural to spiritual when a person abandons roving lust and commits himself to one partner, with whose soul he unites his own.
447. 3. Fornication is the mark of a natural person. It is the mark of a natural person just as a love for the opposite sex is, which, if it becomes active before marriage, is called fornication.
Every person is born carnal, becomes sensual, then natural, and gradually rational; and if he does not stop there, he becomes spiritual. He develops in this way in order that planes of existence may be formed for higher planes to rest on, like a palace on its foundations. The lowest plane with the things built on it may also be likened to a piece of ground, in which, having been prepared, noble seeds are planted.
[2] As regards love for the opposite sex in particular, it, too, is at first carnal, for it begins in the flesh. It then becomes sensual, for the five senses take delight from its general sensation. After that it becomes natural, being much like the same love in animals, because it is an indiscriminate love for the opposite sex. However, because the human being was born to become spiritual, it later becomes naturally rational, and from being naturally rational, spiritual, and finally spiritually natural; and at that point the now spiritual love flows into and acts upon the rational love, and through that the sensual love, and through that finally the love that is in the body and flesh. Thus, because these last form its lowest plane, it acts upon it spiritually, and at the same time rationally and sensually. It flows in and acts upon these planes sequentially when a person thinks about it, but simultaneously when he is in the lowest plane.
[3] Fornication is the mark of a natural person because it flows directly from a natural love for the opposite sex. This love may be naturally rational, but not spiritual, because a love for the opposite sex cannot become spiritual until it becomes conjugial love. From being natural, love for the opposite sex becomes spiritual when a person turns away from indiscriminate lust and devotes himself to one, to whose soul he unites his soul.
447. 3. Fornication belongs to the worldly side of a person, just like love for the other sex, which is called fornication if it becomes active before marriage. Every person is born physical, develops the senses, then becomes worldly and gradually rational, and if he does not stop there he becomes spiritual. It proceeds in this way to form plateaus on which higher things can rest, as a palace rests on its foundations. The lowest level, with what is built on it, can also be compared to soil where excellent seeds can be sown when it is prepared.
Concerning love for the other sex specifically, it is also physical at first, for it starts out in the body. Then it develops in the senses, for it is delightful to the five senses. Afterwards it becomes worldly, just like the same love in animals, because love for the other sex is roving. But man is born to become spiritual, so this love later becomes rational on a worldly plane and from being rational on a worldly plane, it becomes spiritual, and finally it becomes spiritual on the worldly plane. And then this love, having become spiritual, influences and acts on rational love, and through this on sensory love, and finally through this on the love in body and flesh.
And because this is its lowest plane it acts on it spiritually and rationally and sensorially all at once. It follows this same pattern of influence and acts this way when a person is thinking about it, but simultaneously when he is occupied on the outermost level.
Fornication belongs to the worldly side of a person because it comes right out of a worldly love of the other sex. Also, it can be rational on a worldly plane, but not spiritual, because love for the other sex cannot become spiritual until it becomes marital.
And love of the other sex turns from worldly to spiritual when a person moves away from roving passion and devotes himself to one partner whose soul he unites his soul to.
447. III. THAT FORNICATION BELONGS TO THE NATURAL MAN in like manner as does love of the sex which, if it becomes active before marriage, is called fornication. Every man is born corporeal, becomes sensual, then natural, and successively rational, and if he does not stop there, he becomes spiritual. The reason why his progress is such, is that planes may be formed upon Which higher planes may rest as a palace on its foundations. The ultimate plane with its superstructure may also be likened to a ground in which, when prepared, noble seeds are planted.
[2] As specifically regards love of the sex, it also is first corporeal, for it commences from the flesh. It then becomes sensual, for from its general [delight] the five senses are delighted. After that it becomes natural, like the same love with animals, being a roaming love of the sex. But because man was born that he may become spiritual, it later becomes natural-rational, and from natural-rational, spiritual, and at last spiritual-natural. Then that love, now become spiritual, inflows into and actuates the rational love and through this the sensual love, and finally through this the love in the body and the flesh; and this being its ultimate plane, it acts into it spiritually and at the same time rationally and sensually. It inflows and acts successively in this way when man is in meditation upon it, but simultaneously when he is in the ultimate.
[3] That fornication belongs to the natural man is because it proceeds proximately from the natural love of the sex, and while this love may be natural-rational, it is not spiritual. Love of the sex cannot become spiritual until it becomes conjugial, and from being natural it becomes spiritual when man recedes from roaming lust and devotes himself to one, to whose soul he unites his own soul.
447. (iii) Fornication is of the natural man, just as love for the sex is, which, if it becomes active before marriage, is called fornication. Every human being is born corporeal, becomes sensuous, then natural, and next rational, and if he does not stop there, spiritual. He progresses thus, in order that planes may be formed on which what is higher may be rested, like a palace on its foundations; the lowest level with its superstructure can also be likened to ground, in which, once it is prepared, noble seeds are planted.
[2] As concerns sexual love specifically, it, too, is corporeal at first, beginning as it does from the flesh; then it becomes sensuous, for the five senses are delighted by what they have in common with it; afterwards it becomes natural, quite like the same love in animals, being a roving love for the sex; but because man is born to become spiritual, in him this love afterwards becomes natural-rational, and from natural-rational spiritual, and finally spiritual-natural. Having become spiritual, the love flows and acts into the rational love, and by this into the sensuous love, and by this at last into the love in the body and in the flesh. Into this, its ultimate plane, it acts spiritually and at the same time rationally and sensuously, inflowing and acting thus successively to reflection, but simultaneously in actual final expression.
[3] Fornication is of the natural man because it proceeds proximately from natural love of the sex; it can be rational-natural, but not spiritual, for sexual love cannot become spiritual except as it turns marital; from natural it becomes spiritual when a man recedes from roving desire, and devotes himself to one partner to whose soul he unites his own soul.
447. (3) That fornication is of the natural man, in like manner as is the love of the sex, which if it becomes active before marriage is called fornication. Every man is born corporeal, becomes sensual, then natural, and successively rational; and if he does not then stop he becomes spiritual. The reason why he progresses thus is in order that planes may be formed upon which the higher degrees may rest, as a palace upon its foundations. The ultimate plane with the things built upon it may also be likened to ground prepared, in which noble seed may be planted. As regards the love of the sex in particular, it also is first corporeal for it begins from the flesh; then it becomes sensual, for the five senses are delighted from its common principle; after that it becomes natural, quite like the same love with animals, for it is the wandering love of the sex. But as man is born so that he may become spiritual the love afterwards becomes rational-natural; and from rational-natural, spiritual; and at last spiritual-natural. And then the love, made spiritual, flows in and acts upon the rational love; and through that upon the sensual love; and through that finally upon the love in the body and the flesh. And as this is its ultimate plane, it acts in this plane spiritually, and at the same time rationally and sensually. And it does thus successively flow in and act while the man is in meditation upon it, but simultaneously when he is in the ultimate. Fornication is of the natural man, because it comes forth proximately from the natural love of the sex; and it can be rational-natural but not spiritual, for the love of the sex cannot become spiritual until it becomes conjugial love; and from natural the love of the sex becomes spiritual when man recedes from wandering lust and devotes himself to one, to whose soul he unites his own soul.
447. III. Quod fornicatio sit naturalis hominis, similiter ut amor sexus, qui si activus fit ante conjugium, vocatur fornicatio. Omnis homo nascitur corporeus, fit sensualis, dein naturalis, et successive rationalis, et si tunc non subsistit, fit spiritualis; quod ita progrediatur, est causa, ut formentur Plana, quibus innitantur superiora, sicut palatium super fundationibus suis; ultimum planum cum superinstructis potest assimilari etiam humo, cui praeparatae semina nobilia implantantur.
[2] Quod in specie concernit Amorem sexus, est quoque ille primum corporeus, nam inchoat a carne, dein fit ille sensualis, nam quinque sensus, 1a communi ejus, delectantur, postea fit ille naturalis consimilis eidem apud animalia, quia est amor sexus vagus, sed quia homo natus est ut fiat spiritualis, fit ille postea naturalis rationalis, et a naturali rationali spiritualis, et demum spiritualis naturalis, et tunc amor ille factus spiritualis influit et agit in amorem rationalem, et per hunc in amorem sensualem, et per hunc demum in amorem illum in corpore et carne; et quia haec est ejus planum ultimum, agit in illud spiritualiter, et simul rationaliter et sensualiter; ac influit et agit ita successive dum homo in ejus meditatione est, at simultanee, dum in ultimo est.
[3] Quod fornicatio sit naturalis hominis, est quia ex naturali amore sexus proxime procedit; ac dari potest naturalis rationalis, non autem spiritualis, quia amor sexus non potest fieri spiritualis, priusquam fit conjugialis; et amor sexus a naturali fit spiritualis, dum homo recedit a libidine vaga, et addicat se uni, cujus animae suam animam adunit.
Footnotes:
1. Prima editio: sexus