48、⑵婚姻之爱同样会保持它内在的样子，也就是说，如在世时它存在于人的内在思维和意愿中的样子。两性情爱和婚姻之爱是不同的，所以这二者我们在此都提及了，并且还说明，死后，婚姻之爱仍保持人在世时它存在于其内在的样子。不过，鲜有人知道两性情爱和婚姻之爱的区别，所以，在开始讨论之前，我先对此加以说明。两性情爱是指向数个异性，并与其共享的爱情，而婚姻之爱则是指向一个异性，并与其共享的爱情。指向数个异性，并与其共享的爱情是属世之爱，人类所拥有的这种爱情和属世的动物、鸟类的一样。但婚姻之爱是属灵的，只适合人类，是人类所特有的，因为人类被造，因而生来是要变得属灵。人越属灵，就越脱去两性情爱，披上婚姻之爱。在婚姻之初，两性情爱看似与婚姻之爱结合，但随着婚姻的发展，它们就彼此分离了。然后，对属灵之人来说，两性情爱会被驱逐出去，婚姻之爱则被逐渐引入。对属世之人来说，情况恰恰相反。由此明显可知，两性情爱是与数个异性共享的爱情，本身是属世的，甚至是动物的，它是不纯洁的，肮脏的。由于它是滥交、没有约束的，因而也是放荡的。婚姻之爱则完全不同。婚姻之爱是属灵的，是人类所特有的，这一点从下文清楚可知。
48a.⑶死后，绝大多数夫妻会相见，认出彼此，再度交往，并一起生活一段时间，这一切发生在第一个状态，也就是如他们在世时那样的外在状态。人死后要经历两个状态，一为外在状态，一为内在状态。他首先进入外在状态，接着进入内在状态。若夫妻双方都死了，那么，在外在状态期间，他们会相见，认出彼此，若在世时一起生活，就会再度交往和共同生活一段时间。在此状态下，他们都不知道对方对自己的情感，因为这些情感隐藏在他们的内在。但后来，随着他们进入内在状态，情感会逐渐显现出来。若情投意合，其婚姻会继续，若相看两厌，其婚姻就终止。若一个丈夫有数个妻子，在外在状态期间，他会轮流和她们交往。但进入内在状态后，他会觉察出她们对自己的爱之情感，然后选择其中一位，或全部放弃。基督徒在灵界和尘世一样，决不允许有数个妻子，因为这违背和亵渎宗教信仰。有数个丈夫的女人也一样。不过，女人不会与其丈夫结合，只是将自己交出来，然后，其丈夫将她与自己相结合。必须知道的是，鲜有丈夫认出自己的妻子，但妻子却能轻易认出自己的丈夫。原因在于，女人对爱有内在的觉察，而男人只有外在的觉察。
48b.⑷然而，随着他们日益脱去外在，进入内在，他们逐渐察觉对彼此的爱情的性质和相互情感，从而察觉他们能否继续共同生活。这一点通过对前一个要点的解读清楚可知，故无需进一步解释。在此仅说明人死后如何脱去外在、披上内在。死后，人首先被带到灵人界（灵人界在天堂和地狱的中间），在此做好预备，善人预备上天堂，恶人预备下地狱。预备是为了内在与外在可以和谐一致，合而为一；若不和谐，二者会一分为二。在世时，它们一分为二，只在心诚者身上才合而为一。一分为二的情形可见于奸诈狡猾之人，特别是伪善者，谄媚者，伪君子和说谎者。在灵界，人不允许有分裂的心智。内在已然邪恶者，其外在也必是邪恶的，而善人也必内外皆善。
死后，人皆成为其内在的样子，而非其外在的样子。为此，他会被交替引入其外在和内在。处于外在时，每个人，甚至连恶人都是明智的，也就是说，他会尽量显得明智；但处于内在时，恶人是疯狂的。通过这些交替，人能看清自己的疯狂，并忏悔它们。若在世时没有悔改，那后来他就做不到了，因为他喜欢自己的疯狂，想要留在其中，从而迫使他的外在也变得同样疯狂。他的内在和外在就这样合而为一，当出现这种情况时，他就为地狱做好了准备。
善人的情况正好相反。因为在世时他就注目于主，早已悔改，所以内在的他比外在的他更有智慧。另外，由于尘世的诱惑和虚荣，他表面上也会一度变得疯狂。所以，他的外在也要与内在和谐一致，如前所述，这内在是明智的。当这一过程完成后，他就为天堂做好准备。这清楚表明人死后如何脱去外在、披上内在。
48、（2）婚姻之爱会以人在世间时对它的理解的形式继续存在，也就是内心中对婚姻之爱的理解。
因为对异性的爱与婚姻之爱是两回事儿。所以我们讲一下。我们说婚姻之爱在人死以后继续存在，以人在世间时内心对它的理解的那种形式存在，因为知道婚姻之爱与对异性的爱的区别的人不多，所以我要首先提一下。
对异性的爱是对多个异性的爱，而婚姻之爱是只对一个异性的爱。对多个异性的爱是一种自然的爱。鸟兽也同样有这种爱，而婚姻之爱是灵性上的爱。它独属于人类，因为人类是神造的，是生来就注定要有灵性这一层次。人的灵性越高，就会越远离对异性的爱而越能体现婚姻之爱。
在婚姻中好像是婚姻之爱和对异性的爱并排存在。但是在婚姻发展的过程中。这两种爱就会分开，进而在灵性的人中对异性的爱会消失，而婚姻之爱变得牢固，相反，没有灵性的人的情况却是相反的。
综上所述，对异性的爱是不纯洁的，不忠实的，因为它是对多个异性的爱，是一种与动物一样的自然的爱。是淫荡的，因为它没有节制，而婚姻之爱却相反。在以下章节中，将会看到婚姻之爱是灵性上的是人类独有的。
47[复]（3）多数夫妻在死后会认出对方，并在一起一段时间。这是发生在他们死后的第一个境界中，此时他们还保持着他们在世间时外在的形象。
在死后人会经历两个境界，外在的境界和内在的境界。人首先进入到外在境界中——如果夫妻俩都死去了——他们会见到对方，会与在世间时一样一起生活一段。当他们处于这种境界中时，夫妻俩都不知道对方对自己的感情如何，因为此时这种感情是隐藏起来的。
后来，当他们进入到内在境界中之后，这些感情就会体现出来。如果两人对彼此的感情和协一致，他们的婚姻会继续存在，反之，他们的婚姻就会结束。
在外在的境界中，世间时有多个妻子的人还会有多个妻子。但是一旦他进入内在境界，他就会看到这些妻子们对他的爱是怎样的。因此，他会或者选其中的一个妻子，或者离开所有的妻子，因为在精神的世界中与在世间一样，基督徒是不可以有多个妻子的，因为这违背他的信仰，是对信仰的猥渎。
在世间多个丈夫的妻子们的情况与以上所述的相似。但这种情况的妻子们并不与丈夫相联系，只是出现一下，而丈夫们却与妻子们样相联系。
还要注意一点是，丈夫们很少能认得出他们的妻子；而妻子们却能认出丈夫们。这是因为女人内心能感觉到这种爱，而男人的感觉更外在。
1]48（复）（4）随着丈夫们进入到内在境界中，他们会互相感到彼此的爱是一种怎样的爱，这时他们就知道是否还要继续在一起。这一点在此不多讲，接下来讲讲一个人是怎样与他的外在形象相分离，而呈现出内在的品质。
2]每个人死后都首先进入灵魂的世界中，这个世界是界于天堂和地狱之间。在这个世界中，他做好去天堂或去地狱的准备。如果是善的就进入天堂，若是恶的就进入地狱。在这一世界中的准备阶段就是要使人的内在与外在变得和谐，使二者合一，而不是互相区别。在世间只有真诚的人内在与外在才是一致的，否则内心和外在是不一致的。（那些有手腕、欺诈的人的内在与外在截然不同，尤其是虚伪者，奉承者，做假者和说谎者）。
在灵魂的世界中人的头脑是不可以这样的。内在罪恶的人外在也是罪恶的。同样，好人外在和内在都应该是好的。因为每个人死后都会以他内在的品质而存在，而不是以外在的形象而存在。
要达到这一目标，人们被先后带到他的外在和内在境界中。每个人在外在上都是明智的。也就是说就连罪恶的人也都表现出很明智。但是，罪恶的人在他的内在境界里是不理智的。在内在和外在的交换过程中，罪恶的人可以看到自己的愚蠢状态进而改变过来。但是，若他在世间时没有意识到，死后也就无法改变，因为他喜欢自己的并想继续那样。因此，他使他的外在境界也变得不理智，以便与内在境界相一致。这样，他就为地狱做好了准备。
4]与其相反，若一个人是善的。他在世间仰慕神，知道该如何做为，他的内在比他的外在明智。在外在上他可能因为世间的诱惑而做了不应该做的。在这种情况下，在死后的这一阶段，他的外在变得与其内在相统一，也就是说变得与内在一致是明智的。这时他就做好了去天堂的准备。
以上阐明了在死后人是怎样脱去表面的特征而展现出内在的本质。
48. (ii) Conjugial love likewise remains as it was inwardly, that is, in inner thought and will, as a person had it in the world.
Because sexual and conjugial love are different, both are here mentioned, and it is stated that conjugial love also remains after death as it was in a person's interior when he lived in the world. But since few people know the difference between sexual and conjugial love, I must at the outset of this section say something by way of preface. Sexual love is love directed to and shared with several persons of the other sex, but conjugial love is directed to and shared with one person of the other sex. Love directed to and shared with several persons is natural love, for man has this in common with animals and birds, which are natural creatures. But conjugial love is spiritual, special and proper to human beings, because human beings were created, and are therefore born, to become spiritual. In so far as a person becomes spiritual, he sheds sexual love and takes on conjugial love.
At the beginning of a marriage sexual love seems as if combined with conjugial love. But as the marriage progresses, these loves become distinct, and then with those who are spiritual, sexual love is banished and conjugial love is introduced. In the case of those who are natural, the reverse happens. What I have now said makes it plain that sexual love, being shared with several persons and inherently natural, or rather animal, is impure and unchaste, since it is errant and unchecked, scortatory. Conjugial love is totally different. It will be shown in the following pages that conjugial love is spiritual and properly human.
47r 1(iii) Married couples generally meet after death, recognise each other, renew their association and for some time live together. This happens in their first state, while they are concerned with outward matters as in the world.
After death a person goes through two states, an outer and an inner one. He comes first into his outer state, afterwards into his inner one. When he is in his outer state, a husband meets his wife, if they have both died, recognises her and if they lived together in the world forms an association and for some time they live together. While they are in this state, each is unaware of the other's feelings towards him or her, since this is kept hidden at the inward level. But afterwards, when they reach their inner state, their feelings become plain. If they are harmonious and sympathetic, they continue their married life; but if they are discordant and antipathetic, they put an end to it.
If a man had more than one wife, he associates with them in turn, while he is in the outer state; but on entering upon his inward state, when he can grasp the nature of the feelings of love, he either chooses one and leaves the rest, or he may leave them all. For in the spiritual world as much as in the natural one, no Christian is allowed to marry more than one wife, because this is an attack on religion and profanes it. The same thing happens to a woman, if she has had more than one husband. However, wives do not form associations with their husbands; they merely present themselves, and the husbands take them to themselves. It should be noted that husbands rarely recognise their wives, but wives recognise their husbands very well, since women are able to perceive inward love, while men perceive only outward love.
48r (iv) But by stages, as they put off their outward state and enter instead into their inward one, they perceive what their mutual loves and feelings towards each other were like, and whether or not they can live together.
There is no need to explain this further, since it follows from what was explained in the last section. I shall here only illustrate the way a person after death puts off his outer state and takes up his inner one. Each person is after death first brought into what is called the world of spirits, which is midway between heaven and hell, and there he is prepared, for heaven if good, for hell if wicked.
[2] The preparation he undergoes there is intended to bring the interior and the exterior into harmony, so that they make one, instead of disagreeing and making two. This is what happens in the natural world, and it is only in the case of those of upright heart that they make one. Their making two is clear from the deceitful and tricky, especially hypocrites, toadies, pretenders and liars. In the spiritual world, however, no one is allowed to have his mind divided, but anyone who was wicked inwardly will also be wicked outwardly. Likewise one who was good will be good both inwardly and outwardly.
[3] For everyone after death becomes what he was like inwardly, not outwardly. For this purpose he is then by turns put into his outward and then his inward state. When each is in his outward state, he is wise, that is, he wants it to look as if he were wise, even if he is wicked. But the wicked man is inwardly a fool; he can at intervals see his own follies, and recover his senses. But if he did not recover them in the world, he cannot do so later, for he loves his follies, and wants to keep them. Thus he induces his outward state to be similarly foolish, so making his inward and outward states one. When this has happened, he is ready for hell.
[4] The good man follows the opposite course. Since in the world he had looked to God, and recovered his senses, he was more wise inwardly than outwardly. Outwardly he was at times led into madness by the enticements of the world and its vanities. So he too has his exterior brought into harmony with his interior, which, as I said, is wise. When this has happened, he is ready for heaven. This will illustrate the way in which the exterior is put off and the interior is put on after death.
48. 2. Conjugial love likewise continues to be what it was like inwardly, that is, what it was like in the inner will and thought in the person in the world. Since a love for the opposite sex is one kind of love and conjugial love another, therefore we mention both and say that conjugial love also remains after death and continues to be what it was like in a person, in his inner self, when he lived in the world. But because few people know the difference between a love for the opposite sex and conjugial love, I must therefore say something about it at the outset of this discussion.
A love for the opposite sex is love for several of the opposite sex and experienced with several, whereas conjugial love is love solely for one of the opposite sex and experienced with one. Love for several and experienced with several is moreover a natural love, being shared in common with animals and birds, which are natural, while conjugial love is a spiritual love, being particular and peculiar to human beings, because human beings were created and are thus born to become spiritual. The more spiritual a person becomes, therefore, the more he divests himself of a love for the opposite sex and clothes himself in conjugial love.
It appears to begin with in marriage as though a love for the opposite sex were bound together with conjugial love. But as the marriage progresses, the two loves are separated, and then in the case of people who are spiritual, a love for the opposite sex is banished and conjugial love insinuated. In the case of those who are natural, however, the opposite occurs.
From what we have now said, it is apparent that a love for the opposite sex is impure and unchaste, because it is experienced with several and is in itself natural, being, in fact, animal, and that it is licentious, because it is promiscuous and not restricted. It is altogether different, on the other hand, with conjugial love.
In the following chapters it will be clearly seen that conjugial love is spiritual and peculiarly human.
47r. [repeated] 13. Most married couples meet after death, recognize each other, associate, and live together for a time, which occurs in their first state, thus while they are still maintaining the outward aspects of their lives as they did in the world. There are two states that a person goes through after death, an external state and an internal state. A person comes first into the external state, and afterwards into the internal one. It is during the external state - if both partners have died - that they meet, recognize each other, and, if they lived together in the world, associate and live together for a time. And when they are in this state, one partner does not know the other's feelings toward him, because these feelings keep themselves hidden inside.
Later, however, when they come into their internal state, the feelings manifest themselves. And if these feelings are concordant and congenial, the partners continue their married life. But if these feelings are discordant and uncongenial, they end it.
If a man has had several wives, he associates with them in turn, so long as he is in the external state. But when he comes into the internal state, and perceives what their feelings of love are like, he then either chooses one or leaves them all. For in the spiritual world, just as in the natural world, a Christian is never allowed to have several wives, because this attacks religion and profanes it.
A similar thing happens with a wife who has had several husbands, although wives in this case do not attach themselves to their husbands. They only present themselves, and the husbands attach the wives to them.
Let it be known that husbands rarely recognize their wives, but that wives readily recognize their husbands. The reason is that women have an interior perception of love, while men have only a more superficial perception.
48r. [repeated] 4. Progressively, however, as married partners put off outward appearances and enter into their inward qualities, they gradually perceive what sort of love and mutual feeling they had had for each other, and consequently whether it is possible for them to live together or not. There is no need to explain this further, since it follows as a conclusion from what was explained under the preceding heading. We will only clarify here how it is that a person puts off outward appearances and takes on inward qualities.
Everyone is first introduced after death into a world that is called the world of spirits, which is midway between heaven and hell; and there he is prepared, for heaven if he is good, and for hell if he is evil.
[2] The purpose of the preparation in that world is to bring the inner reality and the outer appearance into harmony, so that the internal and external become one, instead of being at variance and divided in two. They are divided in two in the natural world, and only in the case of people who have an honest heart do they become one. (That they are divided in two is apparent from crafty and deceitful people, especially from hypocrites, flatterers, fakes and liars.)
In the spiritual world, however, one is not permitted to have a mind divided like that, but a person who had been evil inwardly must also be evil outwardly. So, too, with a good person, who must be good in both ways.
[3] For every person after death becomes what he had been like inwardly, and not what he had been like outwardly.
To achieve this end, the person is then brought by turns into his external character and alternately into his internal one. And everybody is wise so long as he is in his external character; that is, he tries to appear wise - even one who is evil. But if he is evil, the same person is irrational in his internal character. By these alternations he can see his insanities and recover from them. However, if he had not come to his senses in the world, he cannot do so afterward, because he loves his insanities and wants to remain in them. Therefore he forces his external character into becoming similarly irrational as well. So his internal and external characters become one, and when this happens, he is ready for hell.
[4] It is quite different, on the other hand, if the person is good. Because he had looked to God and come to his senses in the world, in his internal character he was wiser than in his external life. In his external life he sometimes even acted irrationally owing to the enticements and vanities of the world. Therefore his external character is also reduced to harmony with his internal one, which, as we said, is wise. And when this happens, he is ready for heaven.
This makes clear how it is that the outward character is put off and the internal character taken on after death.
48. 2. Similarly, married love remains just as it was inwardly in the world - that is, as it was in the person's inner will and thought. I mention both love for the other sex and love for marriage because they are two different things. I also say that after death married love remains with a person just as it was in his inner part while he lived in the world. But few people know the difference between love for the other sex and love for marriage, so here at the beginning of this treatise I shall sketch out something about it.
Love of the other sex is love for and with many of the other sex, but married love is only for one and with one of the other sex. Love for many and with many is a natural love, and in fact we have it in common with beasts and birds, which are natural.
But love for marriage is a spiritual love, unique and appropriate to people, because people were created to become spiritual and are born for that reason. So a person sheds the love of the other sex and puts on the love in marriage to the extent that he becomes spiritual. At the beginning of a marriage a love for the other sex seems connected with the love in marriage, but these separate as the marriage goes on, and then for those who are spiritual the love for the other sex fades away and a love for marriage replaces it. For those who are worldly, the opposite happens.
Now it is clear from what I have said that love for the other sex has to do with many and is natural, even animal in its own right, so it is impure and unchaste. And since it wanders without limits it is fornication. But married love is completely different. It will be obvious in the things that follow that marriage is spiritual and appropriate to people.
47b 3. Two married partners usually do meet after death, recognize each other, get together again, and live together for a while. This happens in the first state, when they live outwardly as they had in the world. The states that people enter after death are two - external and internal.
First they enter their external state and then their internal. In the external state, if either has died earlier, spouse meets spouse, they recognize each other, and if they had lived together in the world they get together and live together for a while. While they are in this state one does not know the other's disposition toward himself, because this is hidden within. But later when they do come into their internal state their disposition makes itself obvious, and if both dispositions are of the same mind and are sympathetic they continue married life. But they dissolve it if they are in discord and feel different.
If a man had several wives he joins them one by one while in his external state. But when he enters his internal state and can tell the particular tendencies of love, he either chooses one or leaves them all, for in the spiritual world, just as in the natural world, they do not let any Christian have more than one wife, because this disturbs and profanes the religion.
It is the same with a woman who had several husbands. But women do not attach themselves to their husbands. They only appear on the scene, and the husbands take the wives to themselves.
Note that husbands rarely recognize their wives, but wives know their husbands well. The reason is that women have an inner grasp of love and men have only an outward one.
48b 4. But gradually, as they shed the superficialities and settle into what they are like inwardly, they find out what their love and attraction for each other was like, and whether or not they can live as one. There is no need to explain these things further, because they follow from the things explained in the last article. Here I will just illustrate how people shed what they are outwardly and put on what they are inwardly.
After death everyone is first introduced to the world called the world of spirits, which is between heaven and hell. There they are prepared - the good for heaven and the bad for hell. The intent of the preparation there is for your internal and external parts to agree so you are integrated, not disagree so you are fragmented.
In the natural world the external and internal parts are two things and unite only in people with sincere hearts. We know they are two from cunning and deceitful people, especially hypocrites, flatterers, frauds, and liars. In the spiritual world you are not allowed to have a divided mind like this, but the inwardly bad people will also be bad outwardly, and likewise, the good will be good both inwardly and outwardly. In fact, after death every person becomes what he was inwardly and not what he was outwardly. For this purpose he is made to live outwardly and inwardly by turns. Every person, even an evil one, is sensible while in his outward life - that is, he wants to appear sensible.
But inwardly an evil person is a fool. By the changes back and forth the person can see his folly and come to his senses. But if he did not come to his senses in the world he cannot afterward, for he loves his irrationality and wants to stay that way, so he drives his outward self into the same insanities, as well. This integrates his internal and external self, and when that has been done he is ready for hell.
But a good man is the opposite. He looked to God in the world and became sensible, so he has better sense inwardly than outwardly, because outwardly the attractions and deceptions of the world sometimes made him act crazy, too. Therefore his outside also is brought into harmony with his inside, which I already said is sensible. When this is done he is ready for heaven. This explains how you shed your external qualities and put on your internal qualities after death.
48. II. THAT CONJUGIAL LOVE LIKEWISE REMAINS SUCH AS IT HAD BEEN WITH THE MAN INTERIORLY, THAT IS, IN HIS INTERIOR WILL AND THOUGHT, IN THE WORLD. Since love of the sex is one thing, and conjugial love another, therefore both are named, and it is said that the latter also remains with man after death such as it had been in his internal man while he lived in the world. But because few know the difference between love of the sex and conjugial love, therefore, at the threshold of this treatise, I will premise something respecting it.
Love of the sex is love towards many of the sex and with many; but conjugial love is love towards one of the sex and with one. Love towards many and with many is a natural love, for man has it in common with beasts and birds, and these are natural; but conjugial love is a spiritual love and peculiar and proper to men, because men were created and are therefore born to become spiritual. Therefore, so far as a man becomes spiritual, he puts off love of the sex and puts on conjugial love. In the beginning of marriage, love of the sex appears as if conjoined with conjugial love; but in the progress of marriage, they are separated, and then, with those who are spiritual, love of the sex is expelled and conjugial love insinuated, while with those who are natural, the opposite is the case. From what has now been said, it is evident that love of the sex, being a love shared with many and in itself natural, yea, animal, is impure and unchaste; and being a roving and unlimited love, is scortatory; but it is wholly otherwise with conjugial love. That conjugial love is spiritual and properly human, will be clearly evident from what follows.
48a. III. THAT AFTER DEATH, TWO MARRIED PARTNERS, FOR THE MOST PART, MEET, RECOGNIZE EACH OTHER, [AGAIN] CONSOCIATE, AND FOR SOME TIME LIVE TOGETHER; WHICH TAKES PLACE IN THE FIRST STATE, THAT IS, WHILE THEY ARE IN EXTERNALS AS IN THE WORLD. There are two states through which man passes after death, an external and an internal. He comes first into his external state and afterwards into his internal. If both married partners have died, then, while in the external state, the one meets and recognizes the other, and if they have lived together in the world, they again consociate and for some time live together. When in this state, neither of them knows the inclination of the one to the other, this being concealed in their internals; but afterwards, when they come into their internal state, the inclination manifests itself, and if this is concordant and sympathetic, they continue their conjugial life, but if discordant and antipathetic, they dissolve it. If a man has had several wives, he conjoins himself with them in turn while in the external state; but when he enters the internal state, in which he perceives the nature of the inclinations of his love, he either takes one or leaves them all; for in the spiritual world as in the natural, no Christian is allowed to take more than one wife because this infests and profanes religion. The like happens with a woman who has had several husbands; women, however, do not adjoin themselves to their husbands but only present themselves, and their husbands adjoin them to themselves. It must be known that husbands rarely know their wives, but wives readily know their husbands. The reason is because women have an interior perception of love, and men only an exterior perception.
48b. IV. BUT THAT SUCCESSIVELY, AS THEY PUT OFF THEIR EXTERNALS AND COME INTO THEIR INTERNALS, THEY PERCEIVE THE NATURE OF THE LOVE AND INCLINATION WHICH THEY HAD FOR EACH OTHER, AND HENCE WHETHER THEY CAN LIVE TOGETHER OR NOT. This need not be further explained since it follows from what has been set forth in the preceding article. Here it shall only be shown how, after death, a man puts off his externals and puts on his internals.
After death, every one is first introduced into the world which is called the world of spirits--which is in the middle between heaven and hell--and is there prepared, the good for heaven and the evil for hell. This preparation has for its end, that the internal and external may be concordant and make a one, and not be discordant and make two.
[2] In the natural world they make two, and only with the sincere in heart do they make a one. That they are two is evident from crafty and cunning men, especially from hypocrites, flatterers, dissemblers, and liars. In the spiritual world, a man is not permitted thus to have a divided mind, but he who had been evil in internals must be evil also in externals; so likewise the good must be good in both; for after death every man becomes what he had been internally, and not what he had been externally.
[3] To this end, he is then let into his external and his internal alternately. While in his external, every man, even the evil, is wise, that is, wishes to appear wise, but in his internal, an evil man is insane. By these alternations, the man is able to see his insanities and repent of them; but if he had not repented in the world, he cannot do so afterwards, for he loves his insanities and wishes to remain in them, and therefore brings his external to be likewise insane. Thus his internal and his external become one, and when this is the case, he is prepared for hell.
[4] With a good man, it is the reverse. Because in the world he had looked to God and had repented, he is wiser in his internal than in his external. Moreover, in his external, by reason of the allurements and vanities of the world, he sometimes became insane. Therefore, his external must be brought into concordance with his internal, which latter, as was said, is wise. When this is done, he is prepared for heaven. This illustrates how the putting off of the external and the putting on of the internal is effected after death.
48. (ii) Marital love likewise continues such as it was inwardly, that is, such as it was in the man's interior will and thought in the world. Because they are different things, we make separate mention of love for the sex and marital love, and are explicit that the latter, too, remains after death such as it had been with man in his inward man while he lived in the world. Few know the distinction between the two loves, however, and I will therefore say something about it at the threshold of this discussion. Love for the sex is love for and with many of the sex, while marital love is solely for and with one of the sex. Love for and with many is natural love, for man has it in common with beasts and birds, and these are natural, while marital love is spiritual, and special and peculiar to man, for man was created and is born to become spiritual. Accordingly, in the measure a man becomes spiritual, in that measure he puts off love for the sex and puts on marital love. At the outset of marriage, love for the sex seems to unite with marital love; but as a marriage progresses, they are separated, and then with those who become spiritual, sexual love is exterminated and marital love introduced; but with those who become natural, the reverse takes place. It is plain from what has been said that love for the sex, being with many, and in itself natural, in fact animal, is impure and unchaste, and because it is wandering and unrestrained, is scortatory; while it is quite otherwise with marital love. In what follows, it will be plainly demonstrated that marital love is spiritual and properly human.
47r. (Iii) Two partners usually meet after death, recognize each other, associate again and live together for a time. This takes place in the first state, thus while they are in externals as in the world. The human being experiences two states after death, an external and an internal. He comes first into his external self, and then into the internal. While he is in the external, partner meets partner (if each is dead), and recognizes the other, and if they have lived together in the world, they associate and for some time live together. While this state lasts, one does not know the other's inclination to himself, for this is hidden in the internal self. But later, when they come into their internal state, the inclination becomes manifest, and if it is accordant and sympathetic, they continue their married life, but if discordant and antipathetic, they dissolve it. A man who has had a number of wives unites himself with them in turn while in the external state; but when he enters the internal state, in which he perceives the inclinations of love, and of what sort these are, he either takes one or leaves all; for in the spiritual world, equally as in the natural, no Christian is permitted to marry several wives, for this infests and profanes religion. The like takes place with the woman who has had several husbands. Women, however, do not betake themselves to the husbands; they only become present, and the husbands join themselves to them. It should be known that husbands rarely recognize their wives, but that wives readily recognize their husbands; the reason is that women have an interior perception of love, and men only an exterior.
48r. (Iv) But gradually, as partners put off externals and enter into their internal selves, they perceive of what sort their love and inclination for each other had been, and thus whether they can live together or not. This does not need to be explained further, for it follows from what has been said in the preceding paragraph. Here we shall only explain how a person after death puts off externals and puts on internals.
After death every one is first introduced into the world called the world of spirits, which is intermediate between heaven and hell, and is prepared there, a good man for heaven, and a bad man for hell.
[2] The preparation has for its object that internal and external shall agree and make one, and not disagree and make two. In the natural world they make two; only with the sincere in heart do they make one. How they make two is plain from the deceitful and adroit, and especially from hypocrites, flatterers, fawners and liars. In the spiritual world, however, it is not permissible to have a mind thus divided. A person who has been evil inwardly will be so outwardly; similarly a man is good both inwardly and outwardly.
[3] For after death the whole man becomes such as he had been inwardly, and not such as he was outwardly. To this end he is let by turns into external and internal. Every person, moreover, while he is in his external state, is wise, that is, wishes to appear wise, even the evil man, who in his internal nature is insane. In these alternations of state a man can see his insanities and repent of them. But if he had not repented in the world, he cannot afterwards, for he loves his insanities and wishes to remain in them. Therefore he drives his external to be insane likewise. So his internal and external become one, and when this has been effected, he is ready for hell.
[4] It is the other way about with the good man. Because he looked to God in the world and repented, he was wiser in his inward nature than in his outward; for in the outward he was foolish at times, influenced by the attractions and vanities of the world. For this reason his external, too, is reduced to accord with his internal, which, as we said, is wise. This done, he is ready for heaven. We have said so much to illustrate how one "puts off the external" and "puts on the internal" after death.
48. (2) That conjugial love, likewise, remains of such quality as it was interiorly with a man in the world, that is, in his interior will and thought. Since the love of the sex is one and conjugial love is another, therefore, both are named, and it is said that this too remains of such quality with a man after death as it was in his internal man while he lived in the world. But as few know the difference between the love of the sex and conjugial love, I will premise something respecting it at the threshold of this treatise. The love of the sex is the love for many and with many of the sex; but conjugial love is the love for one and with one only of the sex. Love for many and with many is a natural love, for it is in common with beasts and birds, and these are natural; while conjugial love is a spiritual love and peculiar and proper to men, because men were created and are therefore, born to become spiritual. For which reason so far as a man becomes spiritual he puts off the love of the sex and puts on conjugial love. In the beginning of marriage, the love of the sex appears as if conjoined with conjugial love; but in the progress of marriage they are separated, and then with those that are spiritual the love of the sex is exterminated and conjugial love is insinuated. But with those that are natural the contrary takes place. From what has now been said; it is plain that the love of the sex, because it is with many and in itself natural, nay, animal, is impure and unchaste; and because it is vagrant and unlimited, it is scortatory; while conjugial love is altogether otherwise. That conjugial love is spiritual and properly human will manifestly appear from what follows.
47b. (3) That married partners most commonly meet after death, recognize each other, consociate, and for some time live together; which takes place in the first state, that is, while they are in externals as in the world. There are two states through which man (Latin: homo) passes after death, an external and an internal. He comes first into his external state, and afterwards into his internal. While in the external state, married partner meets and recognizes married partner if both have died, and if they have lived together in the world they consociate, and for a time live together. Yet in this state they do not know the inclination of either one to the other, because this conceals itself in their internals. But afterwards, as they come into their internal state, the inclination manifests itself. If then it is concordant and sympathetic they continue the conjugial life; but if it is discordant and antipathetic they dissolve it. If a man has had several wives he conjoins himself with them in their order while in the external state; but when he comes into the internal state, in which he perceives the inclinations of love as they are, he then either adopts one, or leaves them all. For in the spiritual world, as in the natural, no Christian is permitted to take more than one wife, because it infests and profanes religion. It is the same with a woman who has had several husbands. These do not however adjoin themselves, but only present themselves, and the husband adjoins them to himself. It is to be known that husbands rarely recognize their wives, but that wives readily recognize their husbands. The reason is that women have an interior and men only an exterior perception of love.
48b. (4) But successively, as they put off things external and come into their internals, they perceive the quality of the love and inclination which they mutually had for each other, and thus whether they can live together or not. This need not be further explained, since it follows from the things set forth in the preceding article. Here it shall only be shown how a man puts off externals and puts on internals after death.
Every one after death is introduced first into the world that is called the world of spirits - which is intermediate between heaven and hell - and is there prepared, the good for heaven and the wicked for hell. The preparation there has for its object, that the internal and external may be in accord and make one, and not be at variance and make two. In the natural world they make two; and only with the sincere of heart do they make one. That they are two is evident from the crafty and cunning, especially from hypocrites, flatterers, dissemblers, and liars. But in the spiritual world a man is not permitted thus to have a divided mind, but he that had been evil in the internal must be evil also in externals; and so the good must be good in both. For after death every man becomes of such character as he had been inwardly, and not such as he had been outwardly. For this purpose, he is then by turns let into his external and into his internal. And while in the external every man is wise, that is, wishes to have it appear that he is wise, even the evil; but in the internal an evil man is insane. Through these vicissitudes he is enabled to see his insanities and repent of them. But if he had not repented of them in the world he cannot afterwards, because he loves his insanities and desires to remain in them, and therefore, drives his external likewise into insanity. Thus do his internal and his external become one; and when this is done he is prepared for hell. But with a good man it is just the contrary. Because in the world he had looked up to God, and had repented, he is wiser in his internal than in his external, for as to the external he was sometimes led astray, owing to the allurements and vanities of the world. Therefore also his external must be brought into accordance with his internal, which, as was said, is wise. When this is done he is prepared for heaven. This illustrates how the putting off of the external and putting on of the internal after death is effected.
48. II: Quod Amor conjugialis similiter maneat, qualis ille interius, hoc est, in interiore voluntate et cogitatione apud hominem fuerat in 1Mundo. Quoniam alius est Amor sexus, et alius Amor conjugialis, ideo nominatur uterque, ac dicitur quod etiam hic maneat post mortem, qualis fuerat apud hominem, dum vixit in Mundo, in Interno ejus homine: sed quia pauci sciunt discrimen inter Amorem sexus et Amorem conjugialem, ideo in limine hujus Transactionis aliquid de illo praefabor. Amor sexus est Amor ad plures et cum pluribus e Sexu, at Amor Conjugialis est solum ad unam et cum una e Sexu; ac Amor ad plures et cum pluribus est Amor naturalis, est enim communis cum bestiis et avibus, et hae sunt naturales, at Amor Conjugialis est Amor spiritualis, ac particularis et proprius hominibus, quia homines creati sunt, et ideo nascuntur, ut fiant spirituales; quare quantum homo fit spiritualis, tantum exuit Amorem sexus, ac induit Amorem conjugialem. In principio conjugii apparet Amor sexus sicut conjunctus cum Amore conjugiali, sed in progressione conjugii separantur, et tunc apud illos qui spirituales sunt, exterminatur amor sexus, ac insinuatur Amor conjugialis; at apud illos qui naturales sunt, fit contrarium. Ex nunc dictis patet, quod Amor sexus, quia est cum pluribus, ac in se naturalis, imo animalis, sit impurus et incastus, et quia est vagus et illimitatus, scortatorius; at prorsus aliter Amor conjugialis. Quod Amor conjugialis sit spiritualis, ac proprie humanus, ex sequentibus manifeste constabit.
47i. [Iteratum] III: Quod duo Conjuges utplurimum post mortem conveniant, se agnoscant, consocient, et per aliquod tempus vivant simul, quod fit in Primo statu, ita dum in externis sunt sicut in Mundo. Sunt duo Status quos homo post mortem subit, Externus et Internus; in Externum suum venit primum, et postea in Internum; et dum in Externo est, conjux conjugem, si uterque mortuus est, convenit, agnoscit, et si una vixerunt in Mundo, consociant se, et per aliquod tempus vivunt simul; et cum in hoc statu sunt, non scit unus inclinationem alterius ad se, quia haec se in Internis recondit: postea vero cum in statum suum internum veniunt, manifestat se inclinatio, quae si est concors et sympathica, vitam conjugialem continuant, at si est discors et antipathica, illam solvunt. Si Viro plures uxores fuerint, conjungit se cum illis ordine, dum in statu externo est; at cum intrat statum internum, in quo percipit amoris inclinationes, quales sunt, tunc vel adoptat unam, vel relinquit omnes; nam in spirituali Mundo, aeque ut in Mundo naturali, non licet alicui Christiano plures uxores ducere, quia hoc infestat et prophanat Religionem; simile fit cum Muliere, cui plures mariti fuerant; at usque hae non adjungunt se maritis; modo se praesentant; at mariti illas sibi. Sciatur, quod Mariti raro cognoscant uxores suas, sed quod Uxores probe maritos; causa est, quia mulieribus est perceptio amoris interior, et viris modo exterior.
48i. [Iteratum] IV: Sed quod successive sicut exuunt Externa, ac intrant in Interna sua, percipiant quali amore et inclinatione inter se ad se mutuo fuerant, et inde num possint una vivere, vel non. Haec ulterius explicare non opus est, quia sequuntur ex illis quae in praecedente Articulo explicata sunt: hic solum illustrabitur, quomodo homo post mortem exuit externa et induit interna: unusquisque post mortem primum introducitur in Mundum, qui vocatur Mundus spirituum, et est medius inter Coelum et Infernum, ac ibi praeparatur, bonus ad Coelum et malus ad Infernum:
Footnotes:
1. Prima editio: im
[2] praeparatio ibi pro fine habet, ut Internum et Externum concordent et faciant unum, et non discordent et faciant duo; in Mundo naturali faciunt illa duo, ac solum apud illos, qui corde sinceri sunt, faciunt unum: quod faciant duo, constat ex dolosis et astutis, imprimis ex hypocritis, assentatoribus, simulatoribus, et mendacibus; in Mundo autem spirituali non licet ita divisam habere mentem, sed qui malus fuerat in Internis, etiam malus erit in Externis; similiter bonus in utrisque:
[3] omnis enim homo post mortem fit qualis fuerat interius, et non qualis exterius: propter hunc finem immittitur ille tunc per vices in suum Externum et in suum Internum; et quisque homo dum in Externo est, sapit, hoc est, vult videri quod sapiat, etiam malus; sed hic in Interno suo insanit; hic potest per vicissitudines illas videre insanias suas, et ab illis resipiscere; sed si non resipuerat in Mundo, non potest postea, nam amat insanias suas, et vult manere in illis; quare adigit Externum suum etiam ad insaniendum similiter; sic fit Internum et Externum ejus unum; et cum hoc factum est, praeparatus est ad Infernum.
[4] Vicissim autem bonus; hic quia in Mundo spectaverat ad Deum, ac resipuerat, in Interno sapuit plus quam in Externo; in Externo etiam ex illecebris Mundi et vanitatibus aliquoties deliravit, quare etiam hujus Externum reducitur ad concordantiam cum ejus Interno, quod, ut dictum est, sapit; quo facto, praeparatus est ad Coelum. Ex his illustratum est, quomodo sit exuitio Externi ac induitio Interni post mortem.