402、(4)爱或意愿为未来的妻子，就是智慧或理解力，预备一个家或洞房。一个良善与真理的婚姻存在于受造宇宙及其每个细节中，这是因为良善属于爱，真理属于智慧，这二者在主里面，而一切受造物皆来自主。至于该婚姻如何存在于人里面，这可在心与肺的结合中，如在一面镜子里那样看出来。因为心对应于爱或良善，肺对应于智慧或真理(参看378-381，382-385节)。从这种结合可以看出，爱或意愿如何与智慧或理解力订婚，然后与它结婚，也就是与它一起步入一种婚姻。爱通过为智慧预备一个家或洞房而与它订婚，并通过藉着情感与它结合而与它结婚，后来在这个家中与它一起过智慧的生活。
这一事实只能用属灵的语言来充分描述，因为爱和智慧，因而意愿和理解力都是属灵的。诚然，属灵事物能以属世语言来表达，但只能被模糊地感知到，因为人们不知道何为爱，何为智慧，因而不知道何为对良善的情感，何为对智慧的情感，或何为对真理的情感。然而，爱与智慧，或意愿与理解力的订婚与结婚的性质，仍可以通过它们与心肺的对应关系所提供的相似性看出来。因为后者和前者的情况是一样的，并且如此相同，以至于没有任何区别，只是一个是属世的，一个属灵的。因此，从心肺清楚可知，心首先形成肺，然后与它们结合。心在胎儿内形成肺，出生后与它们结合。心在自己的家中完成这一切，它的家被称为胸，二者一起在胸部扎营，并通过称为横隔膜的隔膜和称为胸膜的覆盖物而与身体的其它器官分开。爱与智慧，或意愿与理解力也是如此。
402, 4. Love or volition prepares a home or bridal chamber for its spouse-to-be, wisdom or discernment. In the created universe and in every detail of it there is a marriage between what is good and what is true. This is because what is good is a matter of love and what is true is a matter of wisdom, and these two exist in the Lord, from whom everything was created.
We can see how this marriage happens in us, reflected in the union of our heart with our lungs, since the heart corresponds to love or what is good and the lungs to wisdom or what is true (as explained in 378-381, 382-384 above).
We can see from their union how love or volition pledges itself to wisdom or discernment, and later leads it or enters a kind of marriage with it. It pledges itself by preparing a home or room for wisdom, and it leads it by a marriage that takes place through desires. Then it brings wisdom with it into its house.
The only way to verify this would be to use spiritual language because love and wisdom are spiritual, which means that volition and discernment are spiritual as well. They can be presented in earthly language, but only with a hazy perception, because people do not know what love is or what wisdom is or what desires for what is good are or what desires for wisdom are, namely desires for what is true. However, we can see the nature of the pledging and marriage between love and wisdom (or volition and discernment) through the parallelism that obtains because of their correspondence with the heart and the lungs. Things are the same for the one as for the other, so similar that the only difference is that one is spiritual and the other physical.
We can tell from the heart and the lungs, then, that the heart first forms the lungs and then weds itself to them. It forms the lungs in the fetus and weds them after birth. The heart does this in its own home, called the chest, where they gather. This is separated from the rest of the body through the membrane called the diaphragm and the envelope called the pleura.
It is the same with love and wisdom, or with volition and discernment.
402. (4) Love or the will prepares a home or bridal chamber for its future spouse, which is wisdom or the intellect. Present in the created universe and in each of its constituents is a marriage of goodness and truth, and this for the reason that goodness is a property of love, and truth a property of wisdom, and these two are in the Lord, from whom come all created things.
How this marriage is formed in the human being can be seen mirrored in the conjunction of the heart with the lungs, for the heart corresponds to love or good, and the lungs to wisdom or truth, as stated above in nos. 378-384.
From that conjunction it can be seen how love or the will betroths to itself wisdom or the intellect, and afterward marries it or enters as though into a marriage with it. Love betroths wisdom to itself by preparing a home or bridal chamber for it, and it marries it by joining it to itself through affections and then living wisely with it in that home.
[2] The reality of this can be fully described only in spiritual language, because love and wisdom, and consequently the will and intellect, are spiritual. They can indeed be presented in natural language, but only to a hazy perception of them owing to people's not knowing what love is, what wisdom is, and so what affections for good are, and what affections for wisdom, or affections for truth, are.
Nevertheless, the nature of the betrothal and marriage of love with wisdom or of the will with the intellect can still be seen by the parallel afforded by their correspondence with the heart and lungs. For the case with the latter is the same as with the former, so much the same that there is no difference whatever, except that one is spiritual and the other natural.
From the heart and the lungs, therefore, it is clear that the heart first forms the lungs, and afterward conjoins itself with them. It forms the lungs in the fetus, and conjoins itself with them after birth. This the heart does in its home, called the breast, where the two have their joint abode, separated from the rest of the body's organs by a membranous partition called the diaphragm and by a covering called the pleura.
The same is the case with love and wisdom or with the will and intellect.
402. (iv) Love or the will prepares a home or bed-chamber for its future wife which is wisdom or the understanding. In the created universe and every single thing thereof a marriage exists between goodness and truth; and this is so because goodness comes from love, and truth from wisdom, and these two are in the Lord, and from Him all things were created. How this marriage exists in man can be seen reflected in the union of the heart with the lungs, for the heart corresponds to love or goodness, and the lungs to wisdom or truth (see above,378-384). From that conjunction it can be seen how love or the will betroths to itself wisdom or the understanding, and later weds or goes through a form of marriage with it. It betroths her to itself by preparing a home or bed-chamber for her; and it marries her by uniting her to itself through the affections, and then carries wisdom with it into that home. Why it is so cannot be fully described except in spiritual language, because love and wisdom, and will and understanding therefrom, are spiritual concepts, which can indeed be taught in natural language, but only so as to be vaguely perceived on account of the ignorance of what love, wisdom, affections of goodness, and affections of wisdom which are affections of truth, are. Yet one can see the nature of the betrothal and of the marriage of love with wisdom, or of the will with understanding through the parallelism that exists in their correspondence with the heart and lungs. For it is the same with these as with love and wisdom, so much so as to make absolutely no difference, except that one is spiritual and the other natural. Thus it is evident from the heart and lungs that the heart first forms the lungs, and later unites itself with them; it forms the lungs in the embryo, and unites itself with them after birth. This the heart does in its home, the breast, where they share their tent in common, separated from the other parts of the body by a wall, the diaphragm, and by a covering, the pleura. It is the same with love and wisdom, or with will and understanding.
402. (4) Love or the will prepares a house or bridal chamber for its future wife, which is wisdom or the understanding. In the created universe and in each of its particulars there is a marriage of good and truth; and this is so because good is of love and truth is of wisdom, and these two are in the Lord, and out of Him all things are created. How this marriage has existence in man can be seen mirrored in the conjunction of the heart with the lungs; since the heart corresponds to love or good, and the lungs to wisdom or truth (see above, n. 378-381, 382-384). From that conjunction it can be seen how love or the will betroths to itself wisdom or the understanding, and afterwards weds it, that is, enters into a kind of marriage with it. Love betroths to itself wisdom by preparing for it a house or bridal chamber, and marries it by conjoining it to itself by affections, and afterwards lives wisely with it in that house. How this is cannot be fully described except in spiritual language, because love and wisdom, consequently will and understanding, are spiritual; and spiritual things can, indeed, be expressed in natural language, but can be perceived only obscurely, from a lack of knowledge of what love is, what wisdom is, what affections for good are, and what affections for wisdom, that is, affections for truth, are. Yet the nature of the betrothal and of the marriage of love with wisdom, or of will with understanding, can be seen by the parallel that is furnished by their correspondence with the heart and lungs. What is true of these is true of love and wisdom, so entirely that there is no difference whatever except that one is natural and the other spiritual. Thus it is evident from the heart and lungs, that the heart first forms the lungs, and afterwards joins itself to them; it forms the lungs in the fetus, and joins itself to them after birth. This the heart does in its abode which is called the breast, where the two are encamped together, separated from the other parts of the body by a partition called the diaphragm and by a covering called the pleura. So it is with love and wisdom or with will and understanding.
402. IV. Quod Amor seu Voluntas praeparet domum seu thalamum pro futura conjuge, quae est Sapientia seu Intellectus. In Universo Creato et in singulis ejus est conjugium boni et veri, et hoc inde est, quia bonum est amoris et verum est sapientiae, et haec duo in Domino sunt, et ex Ipso omnia creata sunt. Hoc conjugium quomodo in homine existit, videri potest in speculo in conjunctione cordis cum pulmone, nam cor correspondet amori seu bono, ac pulmo sapientiae seu vero, ut supra 378-384. Ex illa conjunctione videri potest, quomodo amor seu voluntas desponsat sibi sapientiam seu intellectum, et postea ducit illam seu quasi conjugium cum illa init; desponsat sibi illam per quod praeparet domum seu thalamum pro illa, et ducit illam per quod conjungat illam sibi per affectiones, et dein agat sapientiam cum illa in domo ista.
[2] Quod ita sit, non plene describi potest nisi quam lingua spirituali, quia amor et sapientia, et inde voluntas et intellectus, sunt spirituales, quae quidem naturali lingua possunt tradi, sed non ad perceptionem nisi obscuram, propter inscitiam quid amor, quid sapientia, tum quid affectiones boni, et quid affectiones sapientiae quae sunt affectiones veri. Sed usque videri potest qualis desponsatio et quale conjugium amoris cum sapientia, seu voluntatis cum intellectu est, per paralelismum, qui datur per correspondentiam illorum cum corde et pulmone; simile enim est cum his ut cum illis, tam simile ut prorsus nihil differat, praeter quod unum sit spirituale, et alterum naturale. Ex Corde itaque et Pulmone constat, quod Cor primum formet Pulmonem, et postea se conjungat cum illo; format pulmonem in embryone, et se conjungit cum illo post enixum; hoc facit cor in sua domo, quae vocatur Pectus, ubi contubernium eorum est, separatum a reliquis corporis per septum, quod vocatur diaphragma, et per involucrum quod vocatur pleura. Simile est cum amore et sapientia, seu cum voluntate et intellectu.