94、⑹两性情爱属外在人或属世人，因而为一切动物所共享。人生来皆属乎血气，并越来越内在地变得属世；然后照着他对聪明的热爱而变得理性；后来，若热爱智慧，则变得属灵。我会在下文（130节）讨论何为使人变得属灵的智慧。随着人从知识到聪明，从聪明到智慧的发展，其心智也会相应地改变自己的形式，变得越来越开放，与天堂，并通过天堂与主结合得越来越紧密。这使得他更喜爱真理，更热衷于过良善的生活。因此，在朝智慧发展的过程中，若他停留在第一道门槛，那么其心智的形式仍旧属世；该形式会接受普遍气场，即良善与真理的婚姻气场的流注，但只是如同动物界的低级物体，也就是我们所说的兽类和鸟类那样来接受。这些动物纯粹是属世的，因此这人会变得和它们一样，热爱性事的方式也和它们一样。这就是我们说“两性情爱属外在人或属世人，因而为一切动物所共享”这句话的意思。
94、（6）对异性的爱是人的外在的，或者说是人的自然的爱。这也存在地动物身上。每个人生来都是只有躯体上的需要的，渐渐地内在上会更有自然性，接下来根据他对才智的喜爱程度，他会变得有理性，最后，他若爱智慧，他会更成为精神上的人（这点在以后130节中讲述，什么样的智慧使人成为精神上的）。
在人从知识到才智再到智慧的发展过程中，他的思想也随之变化形式。因为人的思想会越来越张开，更与天国及主相连，人也会进而更热爱真理并全力使生命更完美。
若一个停止不前而停留在第一阶段上。他就会象低层的动物一样接受这种婚姻之爱的氛围，因为这个层次是自然性的，人就会象动物一样去爱异性。
这就是我们说的对异性的爱是一种外在的自然人的爱，它同时也存在于动物中。
94. (vi) Sexual love belongs to the outward or natural person, and consequently is shared by all animals.
Everyone is by birth immersed in bodily concerns, and becomes more and more inwardly natural. His love of intelligence makes him rational, and later, if he has a love of wisdom, he becomes spiritual. I shall discuss later on (130) what the wisdom is which makes a person spiritual. Now as a person progresses from knowledge to intelligence, and from this to wisdom, so too his mind undergoes a change of form, becoming more and more open and more closely linked with heaven, and through heaven with the Lord. This makes him more fond of truth and more keen to live a good life. So if he stops at the first threshold in his progress towards wisdom, his mind retains a natural form, and this receives the influence of the universal sphere, that of the marriage of good and truth, in exactly the same way as the lower members of the animal kingdom, what we call animals and birds. These are utterly natural, and so the person becomes like them, and shares with them the same sexual love. This is what is meant by saying that sexual love belongs to the outward or natural person and is consequently shared with all animals.
94. 6. A love for the opposite sex is a love of the external or natural man, and is therefore common to every animal. Everybody is born carnal and becomes more and more inwardly natural, and to the extent that he loves intelligence he becomes rational, and afterwards, if he loves wisdom, he becomes spiritual. (We will say later, in no. 130, what that wisdom is, by which a person becomes spiritual.)
Now as a person advances from knowledge to intelligence, and from this to wisdom, his mind also changes its form accordingly, for it opens up more and more and becomes more closely connected with heaven and through heaven with the Lord. Consequently the person becomes a greater lover of truth and more devoted to goodness of life.
If a person stops, therefore, at the first stage in his progress towards wisdom, the form of his mind remains natural, and it receives the inflowing of the universal atmosphere - the atmosphere of the marriage between good and truth - in just the same way as it is received by the lower members of the animal kingdom called beasts and birds. And because these are merely natural, the person becomes like them, and consequently he feels a love for the opposite sex in the same way they do.
This is what we mean by the statement that a love for the opposite sex is a love of the external or natural man, and is therefore common to every animal.
94. 6. Sexual love belongs to the outer or worldly part of people, so it is in common with all the animals. Every human is born physical. He becomes worldly - minded on a deeper and deeper level, and as he loves to understand things he becomes rational, and later, if he loves wisdom, he becomes spiritual (What the wisdom is through which he becomes spiritual is explained later, no. 130.)
Now, just as the person goes step by step from knowledge to understanding and from this to wisdom, his mind, too, changes its form, for it opens more and more and joins itself more closely to heaven, and through heaven with the Lord. This makes him love the truth more and be more interested in good ways to live. In this way, if he stands still on the first threshold in his progress toward wisdom his mind keeps its worldly form. This form receives the influence of that universal sphere that is a marriage of good and truth no differently than the way the lower subjects of the animal kingdom do, called beasts and birds. Because they are merely natural, that makes this man just like them. He loves sex the same way they do.
This is how I mean that sexual love belongs to the outer or worldly part of people, so it is in common with all the animals.
94. VI. THAT LOVE OF THE SEX BELONGS TO THE EXTERNAL OR NATURAL MAN, AND HENCE IS COMMON TO EVERY ANIMAL. Every man is born corporeal and becomes more and more interiorly natural; then, according as he loves intelligence, he becomes rational; and afterwards, if he loves wisdom, he becomes spiritual; what that wisdom is by which man becomes spiritual will be told later (n. 130). Now, as man progresses from science to intelligence and from intelligence to wisdom, so also does his mind change its form; for it is more and more opened and more closely conjoins itself with heaven and through heaven with the Lord. Hence the man becomes a greater lover of truth and more intent on the good of life. If, therefore, he stops at the first threshold of his progress towards wisdom, the form of his mind remains natural; and this receives the influx of the universal sphere--the sphere of the marriage of good and truth--no otherwise than as do the lower subjects of the animal kingdom which are called beasts and birds. And since these are merely natural, he becomes like them, and so loves the sex in the same way they do. This is what is meant by the statement that love of the sex belongs to the external or natural man and hence is common to every animal.
94. (vi) Love for the sex is of the external or natural man and hence is common to all animals. Every human being is born corporeal, becomes more and more interiorly natural, and as he loves intelligence becomes rational, and afterwards, as he loves wisdom, becomes spiritual (by what wisdom he becomes spiritual, will be told in what follows,130). As a man advances from knowledge to intelligence in this way, and on into wisdom, his mind changes its form, for it is developed more and more and united more closely with heaven and through heaven with the Lord; so one becomes a greater lover of truth and ever more studious of the good of life. If then one stops at the first threshold of this progress toward wisdom, the form of the mind remains natural, and this receives the influx of the universal sphere (the sphere of the marriage of good and truth) no differently from the way the lower subjects of the animal kingdom, or beasts and birds, receive it. These are merely natural, and the man becomes like them and loves the sex in the same way they do. So is the proposition meant that love for the sex is of the external or natural man and hence is common to all animals.
94. (6) That the love of the sex is of the external or natural man and hence it is common to all animals. Every man is born corporeal, and becomes more and more interiorly natural; then according as he loves intelligence he becomes rational; and afterwards if he loves wisdom he becomes spiritual. What the wisdom is by which man becomes spiritual will be stated hereafter (n. 130). Now, as man progresses from knowledge to intelligence, and from intelligence to wisdom, so also his mind changes its form; for it is opened more and more, and conjoins itself more closely with heaven, and through heaven with the Lord; and hence he becomes more a lover of truth and more earnest for the good of life. If therefore, he stops at the first threshold of his progress towards wisdom, the form of his mind remains natural; and this receives the influx of the universal sphere - which is of the marriage of good and truth - no otherwise than as the lower subjects of the animal kingdom receive it, which are called beasts and birds. And as they are merely natural, such a man becomes like them, and so loves the sex in the same manner as they. This is what is meant by, 'The love of sex is of the external or natural man and hence is common to all animals.'
94. VI: Quod Amor sexus sit externi seu naturalis hominis, et quod inde hic sit communis omni animali. Omnis homo nascitur corporeus, et fit interius et interius naturalis, et sicut amat intelligentiam fit rationalis, et postea si amat sapientiam fit Spiritualis; quid Sapientia per quam homo fit spiritualis, in sequentibus n: 130. dicetur. Nunc sicut homo progreditur a scientia in intelligentiam, et ab hac in sapientiam, ita etiam Mens ejus mutat suam formam, aperitur enim plus et plus, ac propius se conjungit cum Coelo, et per Coelum cum Domino; inde fit amantior veri et studiosior boni vitae. Si itaque subsistit in primo limine in progressione ad sapientiam, manet forma mentis ejus naturalis, et haec recipit influxum Sphaerae universalis, quae est Conjugii boni et veri, non aliter quam recipiunt illum subjecta inferiora Regni animalis, quae vocantur bestiae et aves; quae quia mere naturales sunt, fit ille homo illis similis, et sic consimiliter amat sexum sicut illae. Ita intelligitur hoc, quod amor sexus sit externi seu naturalis hominis et quod inde ille sit communis omni animali.