83、婚姻之爱的源头有内外之分；内在源头有许多，外在源头也有许多。但最内在，或真正普遍的源头只有一个，该源头就是良善与真理的婚姻；这一点将在下文予以证明。迄今为止，还没有人将这爱的起源追溯到这一源头，因为“良善与真理之间存在一个结合”仍是一个秘密。这是因为，良善不像真理那样能凭理解之光被看到，以致对良善的认知一直被掩盖，躲过了查究。良善因此成了一个未知的实体，人们没料到，良善与真理之间竟存在一个婚姻。事实上，在属世的理性视角面前，良善与真理似乎相去甚远，以至于与它没有任何交集。只要想想我们在谈论它们时所说的话，就很容易明白这一点。如，我们在说：“这很好”的时候，并未思及真理；而我们在说：“这是真的”的时候，并未思及良善。如今，许多人以为真理完全不同于良善，反之亦然。还有许多人认为，如果一个人是聪明、智慧的，那么他的人性就取决于他所思、所言、所写、所信的真理，却丝毫不提他的良善。然而，我将解释良善离了真理如何无法存在，真理离了良善亦如何无法存在，所以它们之间存在一个永恒的婚姻，该婚姻就是婚姻之爱的源头。这一点将按以下顺序来证明：
⑴良善与真理是创造的普遍原则，因而存在于一切受造物中；但它们在受造物体中的存在取决于物体的各自形式。
⑵既不存在孤立的良善，也不存在孤立的真理，它们处处都是结合的。
⑶存在良善之真理和由此而来的真理之良善，也就是说，存在出自良善的真理和出自真理的良善；这二者自创造时就被植入合而为一的倾向。
⑷在动物界，良善之真理，就是出自良善的真理是雄性，真理之良善，就是出自真理的良善是雌性。
⑸两性情爱和婚姻之爱出自从主那里流入的良善与真理的婚姻。
⑹两性情爱属外在人或属世人，因而为一切动物所共享。
⑺但婚姻之爱属内在人或属灵人，因而是人类所特有的。
⑻在人里面，婚姻之爱存在于两性情爱中，就像宝石存在于天然岩石中。
⑼在人里面，两性情爱并非婚姻之爱的源头，只是其最初阶段，因而好比被植入属灵内层的属世外层。
⑽当婚姻之爱被植入后，两性情爱会颠倒过来，变成贞洁的两性情爱。
⑾男性和女性被造是要成为良善与真理的婚姻的真正形像。
⑿它们在最内层就是这种形像，并且随着心智内层被打开，该形像会从最内层降至随后各层。
现逐一解读上述要点。
婚姻之爱的来源有内在的方面，也有外在的方面。但最基本的来源只有一个，也就是善与真理的结合，以下我们来阐述这一点。
没有人从这一角度来探索婚姻之爱，这是因为从来没有人看到善与真理之间有任何的统一。另外，善也不象真理一样能够被理解，因此对此没有人做过研究，因为善不为人所了解，也就没有人能看到善与真理的结合。
事实上，从人的思维上看，善与真理关系甚远，似乎二者没有关系。这点可以在人们对善和真理的谈论中看到。比如，人们说：“这很好”，此时人们并没有想到真理。当人们说：“这是事实”，此时人们也没想到善。
因此，如今的人们认为真理与善是两回事儿，许多人会根据一个人所思所想，所谈所写及所相信的真理而判断这个人是有智慧的人，没有人根据一个人是否是善的来确定这个人是否否拥有智慧的。
现在，我们来讲一下，善与真理是相互依存的，二者之间有一种永恒的结合，这种结合就是婚姻之爱的来源，论证如下：
（1）善和真理在创世时就存在，进而是存在于一切事物之中的，它根据每个事物的不同形式而展现出来。
（2）善不能单独存在，真理也不能单独存在，它们在各个地方都是统一的。
（3）善的真理及真理的善，或者说来自于善的真理和来自于真理的善，这两者内在有一种在创世时就有的相互结合的倾向。
（4）在动物界中，善的真理，或者说来自于善的真理是属于雄性的，真理的善或来自于真理的善是属于雌性。
（5）从来自于主的真理与善的结合而有对异性的爱及婚姻之爱。
（6）对异性的爱是人的外在的或者说是人的自然的爱，这也存在于动物身上。
（7）而婚姻之爱是人的内在的或者说精神上的爱，因此它是人类特有的。
（8）在一个人之中的婚姻之爱存在于对异性的爱之中，就象宝石存在于矿石之中。
（9）对异性的爱不是婚姻之爱的来源，只是婚姻之爱的最初阶段，就好像内在的品质存在于外在属性之中一样。
（10）当有婚姻之爱存在时，对异性的爱就会变成一种圣洁的爱。
（11）男性和女性从创世时就是善与真理相结合的体现。
（12）夫妻两人在内在及相继的其它本质上是善与真理相结合的体现。
对以上陈述的解释：
83. V. THE DERIVATION OF CONJUGIAL LOVE FROM THE MARRIAGE OF GOOD AND TRUTH
There are both inward and outward sources of conjugial love; the inward ones are many, and so are the outward ones. But there is but one inmost or truly universal source, and this is the marriage of good and truth, as will be proved in the following pages. Up to now no one has traced the origin of this love to that source, because the existence of a union between good and truth has remained a secret. This is because good, unlike truth, cannot be seen by the light of the intellect, so that knowledge of it has been concealed and has escaped research. Since good therefore is an unknown entity, no one could guess that there was a marriage between it and truth.
In fact, on a natural, rational view good seems to be so far removed from truth as to have no connexion with it. This can easily be seen by considering the forms of language we use in speaking about them. When we say 'This is good,' we do not have any thought of truth; and when we say 'This is true,' we do not have any thought of good. Many people nowadays therefore believe that truth is something totally different from good, and likewise good from truth. Many too believe that if a human being is intelligent and wise, his humanity depends upon the truths he thinks, speaks, writes about and believes, without any reference to his goodness. I shall now explain how good cannot exist without truth, nor truth without good, and in consequence there is a permanent marriage between them, and it is this which is the source of conjugial love. This will be proved in the following series of propositions:
(i) Good and truth are universal principles of creation, and are thus in everything that has been created; but the form of each thing determines their presence in created objects.
(ii) There is no such thing as good in isolation or truth in isolation, but they are everywhere linked.
(iii) There is the truth of good, and from this the good of truth, that is to say, truth coming from good and good from that truth; both of them have a tendency implanted from creation to join themselves into one.
(iv) In the members of the animal kingdom the truth of good, that is, truth coming from good, is male; and from this the good of truth, that is, the good coming from that truth, is female.
(v) The influence of the marriage of good and truth coming from the Lord produces sexual love and also conjugial love.
(vi) Sexual love belongs to the outward or natural person, and consequently is shared by all animals.
(vii) Conjugial love belongs to the inward or spiritual person, and consequently is peculiar to human beings.
(viii) In a human being conjugial love is in sexual love, like a gem in its native rock.
(ix) Sexual love in a human being is not the source of conjugial love, but is its first phase, being as it were the natural exterior in which the spiritual interior is implanted.
(x) When conjugial love has been implanted, sexual love turns upside down and becomes chaste sexual love.
(xi) Male and female were created to be a true likeness of the marriage of good and truth.
(xii) They are this likeness at the inmost levels, and the likeness ascends from these to the following levels, as the interiors of the mind are opened up.
An explanation of these points now follows.
83. THE ORIGIN OF CONJUGIAL LOVE FROM THE MARRIAGE BETWEEN GOOD AND TRUTH
The origins of conjugial love are internal and external, there being many internal origins, likewise many external ones. The inmost or fundamental origin of them all, however, is one. This is the marriage between good and truth, as we will show in the following paragraphs.
No one has traced the origin of this love from this source before, because no one has seen that there is any union between good and truth. No one has seen it, moreover, because goodness is not visible to the sight of the understanding as truth is, and therefore knowledge of it has remained hidden and eluded investigation. Since goodness is consequently one of the unknowns in life, no one has been able to discern any marriage between it and truth.
Indeed, to the natural sight of reason, good appears so far removed from truth as to have no connection with it. The fact of this can be seen from people's remarks whenever they mention goodness and truth. For instance, when they say, "This is good," they have no thought of truth. And when they say, "This is true," neither do they have any thought of good.
As a result, many people today believe that truth is something completely separate, likewise goodness. Many also believe as well that a person is intelligent and wise and thus truly human according to the truths that he thinks, speaks, writes, and believes, and not at the same time according to his goodness.
Nevertheless, we will now explain that good does not exist apart from truth, nor truth apart from good, consequently that there is an eternal marriage between them, and that this marriage is the origin of conjugial love. The explanation will be developed according to the following outline:
1. Goodness and truth are universal in creation, and are therefore in all created things, but they are present in their created vessels according to each one's form.
2. Good does not exist by itself, nor truth by itself, but they are everywhere united.
3. There is good's truth and from this truth's good, or truth resulting from good and good resulting from that truth, and implanted in these two from creation is an inclination to join together into one.
4. In members of the animal kingdom, good's truth or truth resulting from good is masculine, and truth's consequent goodness or good resulting from that truth is feminine.
5. From the marriage of good and truth flowing in from the Lord comes love for the opposite sex and also conjugial love.
6. A love for the opposite sex is a love of the external or natural man, and is therefore common to every animal.
7. But conjugial love is a love of the internal or spiritual man, and is therefore peculiar to mankind.
8. Conjugial love in a person lies within love for the opposite sex, like a gem in its native rock.
9. A love for the opposite sex in a person is not the origin of conjugial love, but it is its first stage, being thus like any external natural quality in which an internal spiritual one is implanted.
10. When conjugial love has been implanted, love for the opposite sex turns around and becomes a chaste love for the opposite sex.
11. Male and female were created to be the very image of the marriage between good and truth.
12. They are an image of that marriage in their inmost qualities and thus in their subsequent ones as the inner faculties of their minds are opened.
Explanation of these statements now follows.
83. Chapter 5. The Source of Love in a Marriage: It Comes from a Marriage of Good and Truth
There are inward and outward sources of love in marriage, and the inner ones are many. So are the outward ones. But the innermost source, or source of all sources, is single. What follows now will demonstrate that this source is a marriage of good and truth.
The reason why no one has as yet found the source of this love in good and truth is that it has escaped notice that there is any union between good and truth. It has escaped notice because good does not come out in the light to be recognized like truth, so knowledge of it has hidden itself away and evaded efforts to track it down. And since good, for this reason, is one of those unnoticed things, no one could suspect a marriage between it and truth.
In fact, to the sight of a rational mind in our world, good seems so distant from truth that there is no connection. You can see that this is true from conversations when good and truth are mentioned. When someone says, "This is good," he does not think about truth at all, and when he says, "This is true," he does not think about good at all. So many people believe, these days, that truth is something totally separate, and so is good. Many also believe that people are intelligent and wise, and therefore human, according to the truths that they think, write, speak, and believe, and not at the same time according to good.
Now to explain that, nevertheless, there is neither good without truth nor truth without good, so there is an eternal marriage between them, and also that this marriage is the source of the love in a marriage - in the following order:
1. Good and truth are universal elements of creation, so they are in all created things, but they are in the created subjects according to the form of each.
2. There is no such thing as good alone nor truth alone, but they are always united.
3. There is a truth in good and from this a good in truth - or a truth that comes from a good and a good that comes from that truth - and they both have, from creation, an inherent inclination to join themselves into one.
4. In subjects of the animal kingdom the truth of good (the truth that comes from good) is male, and from that good of truth (or good coming from truth) is female.
5. Sexual love comes from the marriage of good and truth flowing in from the Lord, and so does married love.
6. Sexual love belongs to the outer or worldly part of people, so it is in common with all the animals.
7. But love in marriage belongs to the inner or spiritual part of people, so it is strictly for people.
8. With humans love in marriage is in sexual love like a gem in its matrix.
9. With people, sexual love is not the source of married love but a place for it to start. It is, so to speak, a worldly outside where a spiritual inside can be implanted.
10. When the love in marriage has been implanted, sexual love turns around and becomes chaste sexual love.
11. Man and woman were created to be precisely the image of a marriage between good and truth.
12. That image is what they are in their deepest being, and as the inner reaches of their minds open up, it comes into the parts that spring from their deepest being.
Now for the explanation of these things.
83. THE ORIGIN OF CONJUGIAL LOVE FROM THE MARRIAGE OF GOOD AND TRUTH
The origins of conjugial love are internal and external. The internal origins are many and likewise the external, but the inmost of all, being the universal origin, is one. That this inmost origin is the marriage of good and truth will be shown in what now follows. No one has hitherto deduced the origin of that love from this source because it has not been known that there is any union between good and truth; and the reason why this has not been known is because good does not appear in the light of the understanding as does truth. Therefore knowledge of it has concealed itself and eluded investigation. And since, from this cause, good is among things unknown, no one could conjecture that there is a marriage between it and truth. Nay, before the natural rational sight, good appears to be so far removed from truth as to have no conjunction with it. That such is the case can be seen from common speech when the two are mentioned. Thus, when it is said, "This is good," there is no thought about truth; and when it is said, "This is true," there is no thought about good. Therefore it is believed by many at this day that truth is something entirely separate, and likewise good; and by many, it is also believed that a man is intelligent and wise, and thus is a man, according to the truths which he thinks, speaks, writes, and believes, and not at the same time according to the goods [which he does]. That, nevertheless, there is no good without truth, nor any truth without good; consequently, that there is an eternal marriage between them, and that this marriage is the origin of conjugial love, shall now be explained. This shall be done in the following order:
I. That good and truth are the universals of creation and hence are in all created things; but that they are in created subjects according to the form of each.
II. That there is no solitary good, and no solitary truth, but that they are everywhere conjoined.
III. That there is the truth of good and from this the good of truth, or truth from good and good from that truth; and that in these two there is implanted from creation an inclination to conjoin themselves into a one.
IV. That in subjects of the animal kingdom, the truth of good or truth from good is masculine; and that the good of truth therefrom or good from that truth is feminine.
V. That from the influx of the marriage of good and truth from the Lord, there is love of the sex and there is conjugial love.
VI. That love of the sex belongs to the external or natural man, and hence is common to every animal.
VII. But that conjugial love belongs to the internal or spiritual man, and hence is proper to man.
VIII. That with man, conjugial love is in love of the sex as a gem in its matrix.
IX. That with man, love of the sex is not the origin of conjugial love but is the first thereof; thus is as a natural external wherein is implanted a spiritual internal.
X. That when conjugial love has been implanted, love of the sex is inverted and becomes chaste love of the sex.
XI. That the male and female were created to be the very form of the marriage of good and truth.
XII. That they are that form in their inmosts, and hence, as the interiors of their mind are opened, in all that follows therefrom.
Now follows the explanation of these points.
83. IV. THE ORIGIN OF MARITAL LOVE IN THE MARRIAGE OF GOOD AND TRUTH
Marital love has internal and external origins, of each of which there are a number, but there is one inmost or universal origin. This, as we shall show in what now follows, is the marriage of good and truth. Marital love has not been traced to this source before because the existence of a union between good and truth has lain hidden. This has lain hidden because good does not, like truth, come into the light of the mind, and thus knowledge of it has concealed itself and eluded investigation. As good is consequently among things unknown, no one could surmise that there is a marriage between it and truth. Indeed, in the view of natural reason, good seems so remote from truth that conjunction is impossible. So our references to the two bear witness, for when the assertion is made, "This is good," there is no thought of truth; and when the assertion is made, "This is truth," there is no thought of good. Many therefore believe today that truth is one thing, and good wholly another. Indeed, there are many who think that a man is intelligent and wise, and thus a human being, according to the truths which he thinks, speaks, writes, and believes, and not at the same time according to goods. Yet there is no good without truth nor truth without good; consequently there is an eternal marriage between them, and this marriage is the origin of marital love, all of which we shall explain in this order:
I. Good and truth are the universals of creation and hence are in all created things, but are in the created subjects according to the form of each of these.
II. Good does not occur solitary, nor does truth, but they are everywhere conjoined.
III. There is "truth of good," and "good of truth" therefrom, or "truth from good" and good from such truth, and an inclination to unite into one has been implanted in the two by creation.
IV. In subjects of the animal kingdom truth of good or truth from good is the masculine, good of truth therefrom or good from that truth is the feminine.
V. Love for the sex and marital love come by an influx of the marriage of good and truth from the Lord.
VI. Love for the sex is of the external or natural man, and so is common to all animals.
VII. But marital love is of the internal or spiritual man, and is therefore peculiar to man.
VIII. In man marital love is within love for the sex like a gem in its matrix.
Ix. Love for the sex with man is not the origin but the first stage of marital love, and is like an external natural in which an internal spiritual is implanted.
X. When marital love has been implanted, love for the sex alters and becomes chaste love for the sex.
XI. Male and female were created to be the very form of the marriage of good and truth.
XII. It is as the interiors of their minds are opened, that they come into this form in their inmosts and then in the derivations from the inmosts.
83. ON THE ORIGIN OF CONJUGIAL LOVE FROM THE MARRIAGE OF GOOD AND TRUTH.
There are internal and external origins of conjugial love; and the internal are many and likewise the external. But the inmost or universal origin of all is one. That this is the marriage of good and truth is to be shown in what now follows. That no one has hitherto deduced the origin of that love from thence is because it has been unknown that there is any union between good and truth. And the reason why this has been unknown is that good does not, like truth, appear in the light of the understanding; and so knowledge of it conceals itself, and it has eluded investigation. And as from this cause good is among the things unknown, no one could suspect any marriage between it and truth. Nay, more, to the sight of the natural rational mind, good appears a thing so distant from truth as to have no conjunction with it. That this is so can be seen from common speech when they are mentioned. As when one says 'This is good' there is no thought about truth; and when one says 'This is true' there is no though of good. By many therefore, at this day it is believed that truth is absolutely other than good, and good than truth. And many also believe that a man is intelligent and wise, and thus is a man, according to the truths that he thinks, speaks, writes, and believes, and not at the same time according to goods. But it shall now be explained that there is not a good without truth nor a truth without good; consequently, that there is an eternal marriage between them; and that this marriage is the origin of conjugial love. It shall be done in this order:
(1) That good and truth are the universals of creation, and hence they are in all created things; but that they are in created subjects according to the form of each.
(2) That there is no solitary good nor solitary truth but that everywhere they are conjoined.
(3) That there is the truth of good and the good of truth from that, or the truth from good and good from that truth; and that in these two there is inherent from creation an inclination to conjoin themselves into one.
(4) That in the subjects of the animal kingdom the truth of good, or truth from good, is the masculine; and that the good of truth from that, or good from that truth, is the feminine.
(5) That from the influx of the marriage of good and truth from the Lord, there is the love of the sex, and there is conjugial love.
(6) That the love of the sex is of the external or natural man and hence it is common to all animals.
(7) But that conjugial love is of the internal or spiritual man and is therefore, peculiar to man.
(8) That with man conjugial love is within the love of the sex, as a gem in its matrix.
(9) That the love of the sex with man is not the origin of conjugial love but is its first; thus it is as the external natural in which the internal spiritual is implanted.
(10) That while conjugial love is being implanted the love of the sex inverts itself and becomes the chaste love of the sex.
(11) That the male and the female were created to be the very form of the marriage of good and truth.
(12) That two married partners are that form in their inmosts, and hence in the things that follow therefrom, according as the interiors of their mind are opened.
83. DE ORIGINE AMORIS CONJUGIALIS EX CONJUGIO BONI ET VERI
Sunt Origines amoris conjugialis internae et externae, ac internae sunt plures, similiter externae; at origo intima seu universalis omnium est una; quod haec sit Conjugium boni et veri, in nunc sequentibus demonstrabitur. Quod adhuc non aliquis Originem illius amoris inde deduxerit, est quia latuit, quod aliqua unio sit inter bonum et verum; et latuit, quia bonum non apparet in luce intellectus, sicut verum, et inde cognitio illius se abscondidit, ac subterfugit indagationes; et quia bonum inde est inter ignota, non potuit aliquis augurari aliquod conjugium inter hoc et verum: imo coram visu rationali naturali apparet bonum ita distans a vero, ut non sit aliqua conjunctio; quod ita sit, videri potest a loquelis, dum nominantur; ut cum dicitur, hoc bonum est, non cogitatur aliquid de vero, et cum dicitur hoc verum 1est, nec cogitatur aliquid de bono; quare a multis hodie creditur, quod verum sit prorsus aliud, pariter bonum; et a multis etiam, quod homo sit intelligens et sapiens, et sic homo secundum vera, quae cogitat, loquitur, scribit, et credit, et non simul secundum bona; quod tamen non detur bonum absque vero, nec verum absque bono, consequenter quod detur aeternum conjugium inter illa, tum quod hoc conjugium sit origo amoris conjugialis, nunc explanabitur; quod fiet in hoc ordine:
I: Quod Bonum et Verum sint universalia creationis, et inde in omnibus creatis; sed quod in subjectis creatis sint secundum cujusvis formam.
II: Quod non detur Bonum solitarium, nec Verum solitarium, sed quod ubivis conjuncta sint.
III: Quod detur Verum boni et ex hoc Bonum veri, seu Verum ex bono ac Bonum ex illo vero, et quod illis duobus a creatione insita sit inclinatio ad conjungendum se in unum.
IV: Quod in subjectis Regni animalis verum boni seu verum ex bono sit Masculinum, et quod ex illo Bonum veri seu Bonum ex illo vero sit Foemininum. V: Quod ex influxu Conjugii boni et veri a Domino, sit Amor sexus, et quod sit Amor conjugialis.
VI: Quod Amor sexus sit Externi seu naturalis hominis, et quod inde ille sit communis omni animali.
VII: Sed quod Amor conjugialis sit Interni seu spiritualis hominis, et quod inde hic sit proprius homini.
VIII: Quod apud hominem Amor conjugialis sit in amore sexus sicut gemma in sua matrice.
IX: Quod Amor sexus apud hominem non sit origo Amoris conjugialis, sed quod sit primum ejus, ita sicut est Externum naturale cui implantatur Internum spirituale.
X: Quod dum Amor conjugialis implantatus est, Amor sexus invertat se, et fiat Amor sexus castus.
XI: Quod Mas et Foemina creati sint, ut sint ipsa Forma Conjugii boni et veri.
XII: Quod sint illa Forma in intimis suis, et inde in sequentibus ex illis, sicut interiora mentis illorum aperta sunt. Sequitur nunc horum Explicatio.
Footnotes:
1. Prima editio: vernm