Marriages in Heaven

27. Most people who leave this world today carry with them the idea that the soul is just some kind of breath, mist, or ether, and that it doesn't have a human form. But the truth is that the soul is the person themselves. After death, it lives in a substantial, spiritual body that looks exactly like the physical body the person had in this world.

28. Since people remain human after death, they continue to be male and female. This gender difference is not just physical; it is rooted in the soul and the mind. Therefore, a man is still a man and a woman is still a woman in the spiritual world.

29. Because gender continues after death, the natural attraction between the sexes also continues. This urge for companionship is actually stronger in heaven than on earth because it is a spiritual drive for two individuals to become one.

30. In heaven, this attraction is called "conjugial love," which is the desire for a deep union of minds and souls. It is a holy love that is a reflection of the divine union of good and truth.

31. Many people mistakenly believe there are no marriages in heaven because they read the Word too literally. However, the "marriage" referred to in a spiritual sense is the union of the Lord and the Church, which is the very foundation of heavenly life.

32. Everyone in heaven is either in a state of marriage or is being prepared for one. This is because heaven is structured according to the "marriage of good and truth," and no one can reach a state of full happiness unless they are part of this union.

33. Marriage in heaven is not like marriage on earth, which is often based on external things like money or social status. In heaven, marriage is entirely internal and is based on a perfect matching of souls.

34. When two people are joined this way in heaven, the angels do not see them as two separate individuals, but as one being. Their lives are so intertwined that they act from a single will and think from a single understanding.

35. The delight found in this union is beyond description. It is the source of all other heavenly joys because it is the fundamental love of heaven.

36. This love is a gift from the Lord to those who live according to His commandments and seek wisdom. It cannot exist in those who choose "promiscuous love," which is the opposite of heaven.

37. There is no aging in heaven in the way we understand it. Instead, married partners grow toward the "prime of youth." The longer they live in heaven, the more vibrant and beautiful they become.

38. This perpetual youth is the result of the constant flow of life and love from the Lord, which is always new and refreshing.

39. Angels who live in truly conjugial love are in a state of innocence. This is not a lack of knowledge, but a total trust in the Lord that allows them to receive His love completely.

40. Because their love comes from the Lord, it is also a source of true wisdom. As an angel loves their partner more, they become wiser, and that wisdom makes them even more capable of loving.

41. All the beauty found in heaven—the magnificent homes, the gardens, and the landscapes—is a direct reflection of the conjugial love of the angels who live there.

42. Even the smallest parts of the human body, such as the pairs of eyes, ears, and hands, are physical images of this sacred marriage of good and truth.

43. The Lord’s presence is felt most deeply in heaven through this love. It is the "vein of joy" that runs through every part of an angel's life.

44. Therefore, marriage in heaven is not a temporary arrangement; it is an eternal state of increasing happiness and union with the Divine.

Married Partners After Death

45. When people die, they first enter the "world of spirits," which is an intermediate state between heaven and hell.

46. In this state, husbands and wives usually find each other. They are allowed to stay together at first to see if they can truly live as one in their internal state.

47. If a husband and wife shared a love that was internal and spiritual on earth, they remain together in the world of spirits. Eventually, they enter heaven as a single angelic pair, reflecting the union of good and truth.

48. If, however, their marriage was merely external—based on social pressure, financial gain, or physical attraction alone—they eventually find themselves incompatible and choose to separate.

49. Such separations are common after death because many earthly marriages are formed based on superficial or "external" perceptions which mask the true internal character of the individuals.

50. Once a person enters the spiritual world, their external mask is stripped away, and their true internal nature is revealed for all to see.

51. If the internal natures of two partners are found to be opposites, they will naturally feel a sense of coldness and distance from one another, eventually leading to a mutual parting.

52. This separation is not a tragedy but a relief, as it frees each person to seek a partner who is a true match for their soul.

53. Every person in the spiritual world is eventually guided to the companion who perfectly matches their internal state.

54. This "true" partner is someone with whom they can be completely one in both heart and mind.

55. For those who were not married on earth but lived a spiritual and good life, a suitable partner is provided for them in heaven.

56. No one is left alone in heaven; the Divine ensures a companion for every individual who desires a holy and committed marriage.

Love Truly Conjugial & Origins

57. "Love truly conjugial" is a unique and sacred love that can only exist between one man and one woman.

58. It is the most fundamental of all loves because its origin is in the divine marriage of the Lord’s love and His wisdom.

59. This love serves as the foundation for all other heavenly, spiritual, and natural loves. When someone is in this love, they are also in a state of peace and internal joy.

60. This level of love is rare on earth today because many people focus on promiscuous or purely natural attractions instead of spiritual connection.

61. To truly receive this love, a person must acknowledge the Divine and live according to spiritual laws.

62. This love belongs to the "spiritual man" and is often misunderstood by those who only view relationships through a "natural" or physical lens.

63. This love enhances a person's humanity by opening their mind to higher realities and deeper wisdom.

64. It provides a sense of security and protection, as the two partners operate as a single unit against the challenges of the world.

65. Because this love originates from the marriage of good and truth, it is the fundamental love of the entire church and of heaven itself. Good constitutes the love, and truth constitutes the wisdom within it.

66. True marriage love is a love of the spirit first and then of the body, rather than being a love of the body that merely affects the spirit. It involves a conjunction of souls and minds that changes the state of life for both the man and the woman.

67. Love truly conjugial is the fundamental love of all heavenly and spiritual loves, and therefore of all natural loves. This is because this love, in its origin, is the marriage of good and truth, and from this marriage proceed all the loves that make up heaven and the church.

68. Because this love is the foundation of all loves, it is also the foundation of all joys and delights. All the happiness that can possibly be felt by a human being is gathered into this one love, for it is the very "vein" through which the Lord flows into the human mind.

69. This love is a gift from the Lord to those who are "spiritual." A person becomes spiritual by acknowledging the Lord and following the laws of the church, which are the laws of life.

70. To the extent that a person becomes spiritual, they are introduced into this love. For this love is from the Lord alone, and it is given to those who are in a state of conjunction with Him through a life of useful service.

71. This love is also the source of true peace. Peace is the internal joy that comes from being in the marriage of good and truth. When this peace is felt in the mind, it produces a state of tranquility and contentment that surpasses all other experiences.

72. In this state of peace, the mind is open to receive wisdom. Therefore, those who are in true marriage love are in a state of wisdom that is greater than that of others, because their minds are in a constant state of receptivity toward the Lord.

73. This wisdom is not just a collection of facts; it is a "wisdom of life." It is the ability to see what is true and to do what is good, which is the very essence of human life in its highest form.

74. This love is also the source of true beauty. In heaven, those who are in this love are the most beautiful of all angels. Their beauty is a reflection of their internal state of love and wisdom, which shines through their faces and bodies.

75. Because this love is from the Lord, it is also eternal. It does not fade with time or age; instead, it grows and perfects itself to eternity. In heaven, married partners are always in the "flower of their youth," and their love for each other continues to increase forever.

76. This love is the "precious treasure" of human life and the "repository" of the Christian religion. It is what makes a person truly human and separates them from the animal kingdom, which only knows the "love of the sex" but not the "love of one of the sex."

77. However, it must be understood that this love is very rare in the world today. Most people are in a state of "natural love," which is focused on external things and physical attraction rather than the internal union of souls.

78. The reason it is so rare is that many people do not acknowledge the Lord or live according to spiritual laws. Without this spiritual foundation, true marriage love cannot take root or grow.

79. Furthermore, many people allow "coldness" to enter their relationships. This coldness is the absence of spiritual love and is caused by focusing on self-love and worldly concerns rather than on the Lord and the neighbor.

80. Despite its rarity, everyone who desires it and lives a good life will eventually receive it. If they do not find it on earth, the Lord will provide it for them in heaven, for it is His will that every human being should experience the supreme joy of this holy union.

81. Many people who are in a state of natural love believe that true marriage love is simply an intense version of the natural attraction between the sexes. However, these two are as different as the light of the sun is from the light of a fire. One is a pure, spiritual flame from the Lord; the other is a natural heat that can easily become a destructive fire.

82. This concludes the general discussion on "Love Truly Conjugial." What follows will detail its specific origin from the "Marriage of Good and Truth."

83. To understand the origin of marriage love, we must look to its source in the Lord. In the Lord, there is a Divine Marriage of Love (Good) and Wisdom (Truth). These two are not separate in Him but are one, just as heat and light are one in the sun.

84. Because everything in the universe was created by the Lord, everything in the universe carries an image of this marriage. There is nothing in existence—from the highest angel to the smallest grain of sand—that does not have a relationship to both good and truth.

85. In all created things, whether living or inanimate, there is a "marriage-like" connection. For example, in the atmosphere, there is heat and light; in the earth, there is moisture and minerals; in the body, there are the heart and the lungs. These pairs must work together for anything to exist or grow.

86. This universal law of marriage flows from the Lord into the heavens and down into the world. It is the reason why the entire universe is a theater that reflects the Lord's kingdom.

87. In human beings, this marriage of good and truth is what constitutes our very life. A person’s "will" is designed to receive the Lord’s good, and their "understanding" is designed to receive His truth. When these two are joined in a person, that person is in a state of spiritual marriage.

88. This spiritual marriage within the individual is the foundation for marriage between two people. A man is created to be a form of the understanding (truth), and a woman is created to be a form of the will (good). When they are joined, they become a complete human image of the Lord.

89. It is a common mistake to think that a man is only truth and a woman is only good. In reality, both have both qualities, but in a man, the intellectual side (the understanding of truth) predominates, while in a woman, the emotional side (the love of good) predominates.

90. Because of this difference in their natures, they have a natural and spiritual "hunger" to be joined. The man seeks to have his wisdom loved by the woman, and the woman seeks to have her love directed by the man’s wisdom.

91. This mutual desire for union is what produces the joy and delight of marriage. It is a process of two souls constantly seeking to become one, which is a reflection of how the Lord constantly seeks to be joined with the human race.

92. From this influx of the "marriage of good and truth" from the Lord, two distinct types of love arise: "the love of the sex" and "conjugial love."

93. "The love of the sex" is a general attraction that is common to all people and even animals. It is a natural drive for reproduction and the continuation of the species.

94. "Conjugial love," however, is a spiritual love that is unique to humans. It is the love for one specific person of the opposite sex. While the love of the sex is a physical and natural attraction, conjugial love is an internal, spiritual union of hearts.

95. A person who is only in the "love of the sex" sees others as objects of desire. But a person who is in "conjugial love" sees their partner as their other half—the one who completes their soul.

96. This spiritual love can only exist where there is a marriage of good and truth within the partners. If they do not love what is good and seek what is true, their relationship will remain on a purely natural level and will eventually grow cold.

97. The transition from the "love of the sex" to "conjugial love" happens as a person becomes more spiritual. As they turn toward the Lord and follow His laws, their natural attractions are purified and transformed into this higher, holy love.

98. This is why true marriage love is the "precious treasure" of human life. It is the only love that can truly satisfy the human heart because it is the only love that connects us directly to the source of all joy—the Lord Himself.

99. Furthermore, this love provides a sense of eternal youth. In the spiritual world, those who are in this love do not grow old; instead, they grow more vibrant and beautiful as their union with each other and the Lord deepens.

100. The beauty of the angels is nothing more than the visible form of their marriage love. Their faces and bodies radiate the peace and joy that come from the perfect union of good and truth within them.

101. A person consists of three distinct levels: the soul, the mind, and the body. The soul is the innermost part, the mind is the middle, and the body is the furthest or ultimate part. Everything that flows from the Lord into a person first enters their soul, passes through the mind into the body, and is finally expressed through the body in words and actions.

102. Since the soul is the very beginning of a person, and the mind is its middle agent, the marriage of good and truth must also start in the soul. From there, it flows into the mind and eventually into the body. Because the desire for this union descends from the soul, it is felt in the mind as a spiritual love and in the body as a natural attraction.

103. This means that marriage love is not just a physical or mental state, but a spiritual one that involves the entire person from their deepest center to their outward behavior. It is the most internal of all human loves.

104. Furthermore, since the soul is the source of a person’s life, and true marriage love is rooted there, it follows that this love is the very essence of a person's life. It is the fundamental drive that shapes their character and their destiny in the spiritual world.

105. The union of the soul and mind creates what is called the "spiritual man." In this state, a person is capable of receiving love and wisdom from the Lord in their true, heavenly form.

106. When a man and a woman are joined in marriage, their souls and minds aim to become one. This is only possible if they are both moving toward a state of spiritual marriage—the union of good and truth—within themselves.

107. If they are not in this spiritual state, their relationship remains on the level of the body and the "natural mind." Such a relationship is not a true marriage in the spiritual sense, as it lacks the eternal connection of souls.

108. It is important to realize that the "spiritual" is not something separate from the "natural." Instead, the spiritual is the soul and life of the natural. Therefore, true marriage love is the soul and life of all the physical delights and companionship of a husband and wife.

109. Without this spiritual soul, physical attraction is like a body without a spirit—it eventually decays and becomes cold. But with the spiritual soul, it is like a body filled with life, which grows more vibrant and beautiful over time.

110. This explains why angels in heaven, who are in true marriage love, are in a state of perpetual youth. The spiritual life within them constantly renews their minds and bodies.

111. All human wisdom concerning marriage depends on understanding this flow from the soul to the body. If we only look at the physical side, we will never understand the true nature of love.

112. The Lord provides this love to everyone who desires it and lives a life of use. Even if a person does not find their true partner on earth, the inclination toward this love remains in their soul and will be fulfilled in the next life.

113. This is the secret of heavenly happiness: the constant growth of two souls into one, guided by the Lord through the marriage of good and truth.

114. When this union is perfected, the husband and wife are no longer two, but one "angel." This does not mean they lose their individuality, but that their lives are so perfectly harmonized that they act as a single unit.

115. In this state, the wife feels the husband's wisdom as her own, and the husband feels the wife's love as his own. This mutual sharing is the highest delight possible for a human being.

116. Every true marriage on earth and in heaven is a reflection and a representative of the marriage of the Lord and the Church.

117. The Lord is the Bridegroom and Husband, and the Church is the Bride and Wife. This relationship is the source of all spiritual life and all true marriage love.

118. The "Church" is not just an organization; it consists of all people who acknowledge the Lord and live according to His truths. Therefore, the Lord is joined to every individual who is in the "marriage of good and truth."

119. Just as the Lord is one, true marriage is always between one man and one wife. This reflects the Lord’s relationship with His Church, which is also one.

120. The Lord flows into the husband with wisdom and into the wife with the love of that wisdom. In this way, He connects them to Himself and to each other.

121. This is why marriage is considered holy. It is a living image of the Divine and the foundation of all religious life.

122. A person who honors marriage also honors the Lord and the Church. Conversely, a person who treats marriage with contempt cannot truly love the Lord or the Church.

123. All the laws of marriage are ultimately laws of the Lord’s kingdom. They are designed to lead people into a state of eternal union and joy.

124. When a couple lives in this correspondence, their home becomes a miniature heaven, and the Lord's presence is felt there as peace and security.

125. This connection to the Lord is what makes marriage love eternal. Because the Lord is eternal, the love that comes from Him never ends.

126. The Church is called the "Mother" because it is where spiritual life is born and nurtured, and the Lord is the "Father" because He is the source of that life.

127. Children born to parents who are in this spiritual state receive an internal inclination toward the marriage of good and truth. This is how the "love of infants" is connected to marriage love.

128. The Lord’s love for the Church is a love that seeks to give itself and to be joined with another. This same quality is found in true marriage love.

129. In the Word, the Lord's union with the Church is often described using marriage terms, such as weddings, feasts, and the "marriage of the Lamb."

130. These are not just metaphors; they describe the actual spiritual reality of how the Divine is joined to humanity.

131. To enter into this marriage with the Lord, a person must turn away from evil and seek to do good. This clears the way for the Lord to flow into them.

132. This process is called "reformation" and "regeneration." It is the preparation of the soul to become a "bride" for the Lord.

133. Once this internal marriage is established, the person is capable of experiencing true marriage love with a partner of the opposite sex.

134. Without this internal foundation, any marriage will eventually struggle with "coldness," as there is no spiritual heat to sustain it.

135. Therefore, the path to a happy marriage is the same as the path to heaven: acknowledging the Lord and living according to His Word.

136. The Lord provides everything necessary for this union. He gives the man the capacity for wisdom and the woman the capacity to love that wisdom.

137. When these two capacities are joined, they form a "complete man," which is the image and likeness of God.

138. There is a fundamental difference between what is "chaste" and what is "unchaste." This difference is the same as the difference between heaven and hell.

139. Chastity is not just a matter of external behavior; it is a state of the heart and mind. A person is chaste when they love marriage and treat it as a holy institution.

140. True chastity belongs only to those who are in "love truly conjugial." For them, marriage is a union of souls that they would never want to violate.

141. To these people, the idea of "promiscuous love" is repulsive and is seen as the very opposite of life and joy.

142. Unchastity, on the other hand, is the state of those who do not value marriage or who see it as a mere social contract.

143. A person can be externally "faithful" to their partner and yet be internally unchaste if they do not love the spiritual essence of marriage.

144. True chastity comes from the Lord. It is given to those who shun adulteries as sins against God and the laws of heaven.

145. When a person shuns adultery because it is a sin, the Lord opens their mind to the delights of true marriage love.

146. These delights are pure and holy. They do not fade with time but become deeper and more refined as the partners grow in wisdom and love.

147. The unchaste person, however, can only experience "natural" delights, which are temporary and often lead to dissatisfaction or "spiritual cold."

148. There is no middle ground: a person is either moving toward the chaste love of heaven or the unchaste love of hell.

149. Chastity is the "purity of heaven." It creates a sense of peace and innocence that allows the angels to live in constant joy.

150. The Lord protects those who are chaste and guides them to their eternal partner, ensuring their happiness for eternity.

151. In the heavens, there are most joyous companionships that gladden the minds of angels, amuse their spirits, fill their bosoms with delight, and revive their bodies. However, they enjoy these delights only after they have performed the uses of their specific employments and occupations. It is from these uses that the soul and life are found in all their joys and pleasures. If you take away this soul or life, the accessory joys gradually cease to be joys; they become indifferent, then frivolous, and finally they bring about sadness and anxiety.

152. There are some who believe that the joys of heaven and eternal happiness consist in perpetual feasting with the patriarchs—Abraham, Isaac, and Jacob—followed by sports, public shows, and more feasting in an endless cycle.

153. To demonstrate the reality of these ideas, such individuals are sometimes brought into the presence of tables arranged in a specific order, designated for these ancient fathers and their wives.

154. They see these tables filled with dishes and sweetmeats, and they observe people impersonating these historical figures entering in procession to lead the feast.

155. These guests are invited to eat and drink in joy. However, they soon discover that such a life, when stripped of meaningful work or spiritual purpose, becomes a place of discipline rather than a place of true joy.

156. Those who participate in these mock festivities are eventually led to see the vanity of their ideas. Many find that after a short time, they become sated with the food and the repetition, longing instead to return to their familiar homes, their offices, or their labors.

157. In heaven, as in the world, there are indeed foods, drinks, festive meals, and banquets, as well as sports, exhibitions, and music of the highest perfection. These things provide joy, but they do not provide happiness. Happiness must exist within the joys and come from them.

158. Happiness within joys is what makes them true joys. It enriches and sustains them so they do not become worthless or disdained. This happiness comes to everyone through the performance of use in their specific employment.

159. There is a certain hidden drive within the will of every angel that moves the mind to do something. Through this action, the mind finds peace and satisfaction. This state of mind then becomes receptive to the love of use from the Lord.

160. From this reception comes heavenly happiness, which is the very life of all other joys. In its essence, heavenly food is love, wisdom, and use combined—specifically, use originating from love and guided by wisdom.

161. Consequently, in heaven, food for the body is given to everyone according to the use they perform: sumptuous meals for those in eminent service, moderate but exquisite flavors for those in medium service, and simple food for those in inferior service. No food is given to the slothful.

156a. By creation, there is an inherent faculty and inclination in each sex that makes them able and willing to be conjoined as if they were one. The woman was originally taken out of the man, and as a result, there is a constant drive in both to return to a state of unity.

157. This conjunction is a union of souls and a joining of minds. It is not merely a physical proximity but a spiritual intertwining where the life of one flows into and merges with the life of the other.

158. This union is so deep that it affects the very way the partners think and breathe. They begin to think and act not as two separate entities, but from a shared center of life provided by the Lord.

159. The husband represents the intellectual side of this union—the understanding of truth—while the wife represents the volitional side—the love of that truth. When these two are joined, they form a complete human image.

160. This conjunction is a gradual process. It begins with the first attraction, grows through the period of betrothal, and is consolidated in marriage. It continues to perfect itself to eternity in heaven.

161. As this union deepens, the partners feel more and more that they are "one flesh." In a spiritual sense, this means they have one will and one understanding.

162. The wife is the one who primarily effects this union. She perceives the man’s wisdom and joins her love to it. She does this by drawing the man's internal life into herself and giving it back to him as warmth and delight.

163. This process is largely hidden from the man. If he were fully aware of it, he might try to resist it out of a sense of self-will. Therefore, it is done through the wife's subtle and intuitive affection.

164. The result of this union is that the man becomes more truly a man—more wise and rational—and the woman becomes more truly a woman—more beautiful and loving.

165. This conjunction also brings about a state of peace and security. The partners feel a "oneness" that protects them from the anxieties and coldness of the world.

166. In heaven, this union is visible. Married partners are often seen as a single angel of radiant beauty, reflecting the perfect harmony of their souls.

167. The delights of this union are the highest delights of heaven. They are the source of all innocence, peace, and wisdom.

168. Because this union is from the Lord, it is also the foundation of the Church in the individual. A person cannot be fully in the Church unless they are moving toward this spiritual marriage of good and truth.

169. The wife is constantly thinking about the man's inclination toward her, with the purpose of joining him more closely to herself. This is not for the sake of control, but for the sake of their mutual perfection and happiness.

170. She does this by accepting the husband’s truths and "clothing" them with her affection. This makes the truths living and active within their shared life.

171. THE husband, in turn, feels a sense of completion in the wife. He finds that his wisdom is not a cold, abstract thing, but something that is loved and valued.

172. This mutual interaction creates a "circle of life" between them. Love flows from the wife to the husband, and wisdom flows from the husband to the wife.

173. This circle is never static; it is always expanding and deepening. The more they love each other, the more they are capable of receiving from the Lord.

174. This is why marriage is the most holy state. It is the vessel into which the Lord can most fully pour His divine love and wisdom.

175. Any violation of this union, such as adultery, is seen as a violation of life itself. It breaks the circle and cuts off the flow of heavenly joy.

176. In contrast, those who guard the sanctity of their marriage find that their love becomes more and more internal and spiritual over time.

177. They lose interest in "the love of the sex" in general and focus all their affection on their one partner. This focus is what allows the soul-to-soul connection to grow.

178. This connection is what survives death. Because it is a union of souls and minds, it is not broken by the loss of the physical body.

179. In the spiritual world, they recognize each other not just by their faces, but by the "sphere" of their shared love.

180. They find that their life together in heaven is a continuation and a glorification of the best parts of their life on earth.

181. This union is what makes an angel an angel. It is the ultimate expression of the human form as created by God.

182. Every detail of heavenly life—from the music they hear to the gardens they walk in—is a reflection of this internal marriage.

183. Therefore, the path to the highest happiness is the path of "love truly conjugial," which is the union of two who become one in the Lord.

184. The states of life change as a person moves from one stage to another. These changes are both internal and external. For a man, the most significant change occurs when he enters into a marriage. This is not just a change in social status, but a deep transformation of his mind and spirit.

185. Before marriage, a young man is in a state of "the love of the sex" in general. His mind is open to many possibilities and his affections are not yet fixed. When he marries, this general love is focused and concentrated on one person. This concentration causes his internal life to become more organized and directed.

186. The man's state is changed because he begins to act from a shared purpose rather than from himself alone. He takes into himself the affection of his wife, which softens his intellectual harshness and makes his wisdom more living and practical.

187. For a woman, the change is even more profound. Before marriage, she is in a state of "virginity," which is a state of potential and waiting. When she becomes a wife, her whole being is opened to receive the wisdom and life of her husband.

188. This reception changes her from a "maiden" into a "woman." Her mind, which was previously focused on her own beauty and social standing, now becomes focused on the well-being of her husband and the order of their home.

189. The wife’s change of state is also a physical one. As she receives the husband’s life into herself, her very form becomes more refined and "fully human." She becomes a visible image of the love of her husband’s wisdom.

190. In a true marriage, these changes of state are always toward a higher degree of perfection. The partners do not stay the same; they are constantly evolving and growing into a more complete union.

191. This change is a process of "conjunction." As they live together, their states of life become so intertwined that they begin to share the same joys, the same sorrows, and the same spiritual goals.

192. A husband who is in true marriage love feels that his own life is enhanced by the life of his wife. He finds that his ability to think and act is increased because he has the constant support of her affection.

193. A wife in this state feels that her husband’s wisdom is her own protection. She finds delight in nurturing that wisdom and seeing it expressed in their shared life.

194. These changes of state are visible to the angels. When they look at a married couple in heaven, they can see the history of their union in the radiance of their faces and the harmony of their spheres.

195. If a marriage is not based on spiritual principles, the changes of state are toward "coldness" and separation. Instead of becoming more one, the partners become more two, and their internal lives begin to wither.

196. But for those who are in "love truly conjugial," the change of state is an eternal progression. They continue to change and perfect themselves forever in the presence of the Lord.

197. THE transition from the state of a "youth" to that of a "husband" involves the development of a new kind of rationality. The man begins to see life through the lens of responsibility and mutual care.

198. Similarly, the transition from "virgin" to "wife" involves the development of a new kind of intuitive wisdom. The woman learns to perceive the needs of the husband’s soul and to provide for them.

199. This mutual growth is what creates a "heavenly marriage." It is a state where every change is a step toward greater peace and deeper joy.

200. THE Lord is the one who guides these changes. He provides the circumstances and the internal strength necessary for the partners to grow together.

201. EVERY detail of their daily life—their conversations, their work, their quiet moments—contributes to this change of state. Nothing is wasted in the process of becoming "one flesh."

202. THE result of this transformation is that the couple becomes a "unit of use" in the Lord’s kingdom. They are able to perform services together that they could never do alone.

203. THIS is why marriage is the most fundamental of all human relationships. It is the primary engine of spiritual growth and the foundation of all social order.

204. THE changes of state also affect the children born from the union. They inherit the "sphere" of their parents’ marriage, which gives them a head start in their own spiritual development.

205. EVEN if the partners face difficulties or trials, these can be used by the Lord to deepen their union if they remain faithful to the ideal of marriage.

206. IN the end, the change of state is a return to the original design of creation: two individuals who were made to be one, finally finding their completion in each other and in the Lord.

207. THIS state of completion is what constitutes the highest happiness of heaven. It is a state of "rest" that is also a state of "perpetual activity."

208. THEREFORE, the change of state by marriage is the most blessed event in a person's eternal biography. It is the door to a life of infinite possibility and everlasting love.

209. There are certain general concepts about marriage and the love that belongs to it that must be understood if we are to have a clear picture of how this union works. These concepts relate to the nature of the husband and wife, their duties, and the way their lives intertwine.

210. The first general concept is that the duties and responsibilities of the husband and the wife are distinct, yet they perfectly complement each other. For example, the care of nursing and the early education of infants, as well as the instruction of girls until they are of marriageable age, is a duty specifically for the wife. On the other hand, the instruction of boys from childhood through puberty and until they become their own masters is a duty proper to the husband. However, in all these duties, the couple acts with a shared purpose, providing mutual help and support to one another.

211. The second concept is that the wife’s role is primarily internal and the husband’s role is primarily external. The husband is focused on the world, on his profession, and on the public sphere, while the wife is focused on the home, on the internal order of the family, and on the emotional bond between the partners.

212. Because of this difference, the husband’s wisdom is of a different kind than the wife’s. The husband’s wisdom is rational and intellectual—it deals with truths and facts. The wife’s wisdom is intuitive and affective—it deals with feelings and the "good" of life.

213. A third concept is that these two kinds of wisdom are designed to be joined. The man is not meant to keep his wisdom to himself, and the woman is not meant to keep her love to herself. Instead, the man’s wisdom is meant to be the "clothing" for the woman’s love, and the woman’s love is meant to be the "soul" of the man’s wisdom.

214. When this union occurs, the man feels that his wisdom is more vibrant because it is loved by his wife. The wife feels that her love is more secure because it is guided by the husband’s wisdom.

215. A fourth concept is that in a true marriage, the partners grow more and more alike in their internal states, even while they remain distinct in their roles. This is because they are constantly sharing their lives and their thoughts, which creates a common "sphere" between them.

216. This common sphere is what makes them feel like "one flesh." It is a spiritual atmosphere that surrounds them and protects their union from external influences.

217. A fifth concept is that the delight of marriage increases to the extent that the partners are in the "marriage of good and truth." If they are both seeking to live according to the Lord’s commandments, their relationship becomes more and more heavenly.

218. If they are not in this spiritual state, their relationship remains on a natural level. While they may still have a form of friendship or companionship, they cannot experience the deep, internal joys of "love truly conjugial."

219. A sixth concept is that true marriage love is the source of all innocence and peace. In heaven, those who are in this love are like little children in their trust in the Lord and their openness to each other.

220. This innocence is not a lack of knowledge but a purity of heart. It allows the partners to see the best in each other and to forgive each other’s failings.

221. A seventh concept is that marriage love is the foundation of all other loves. A person who loves their partner truly will also love their children, their neighbors, and the Lord more deeply.

222. Conversely, if marriage love is lacking or corrupted, all other loves in the person’s life will eventually be affected. The heart becomes "cold," and the person’s spiritual life begins to wither.

223. An eighth concept is that the Lord provides for the continuation of this love in the next life. Death is not the end of a true marriage; it is simply a transition to a more perfect state of union in heaven.

224. In heaven, the couple continues to grow in wisdom and love forever. Their relationship is not static but is an eternal progression toward the Divine.

225. These general concepts serve as the framework for understanding the deeper mysteries of marriage. They show that marriage is not just a social arrangement, but a divine institution designed for the eternal happiness of the human race.

226. A ninth concept is that true marriage love is like a "spring" or "fountain" that never runs dry. Because it comes from the Lord, who is infinite, the love itself is capable of infinite variation and growth. There is always something new to discover in the partner and in the relationship.

227. A tenth concept is that the state of marriage is a state of "rest" that provides the energy for activity. When the heart is at peace in a loving union, the mind is free to focus on the work and uses of life. This is why married partners are often more productive and creative than those who are alone.

228. An eleventh concept is that marriage love is the "jewel" in the crown of human life. It is what gives value and meaning to everything else. Without it, even the greatest wealth or fame feels empty and hollow.

229. A twelfth concept is that this love is provided for everyone who desires it. Even if a person is in a difficult or unhappy marriage on earth, the desire for a true union is a spiritual "seed" that will bloom in the next life. THE Lord looks at the intention of the heart rather than just the external circumstances.

230. A thirteenth concept is that the "marriage of good and truth" is what makes a person an "image of God." Since marriage between a man and a woman is the ultimate expression of this union, it is the primary way that human beings reflect the Divine nature.

231. A fourteenth concept is that true marriage love creates a "sphere of protection" around the couple. It guards them against the temptations and negative influences of the spiritual world, as they are "enclosed" in the Lord’s love.

232. A fifteenth concept is that the joy of marriage is a "shared joy." It is not just two people being happy at the same time, but two people sharing a single happiness that is doubled because it is shared.

233. These general concepts show that marriage is the most vital and holy part of human existence. It is the center around which all other aspects of life revolve, both on earth and in heaven.

Causes of Coldness & Separation

234. Having discussed the nature and delights of true marriage love, we must now consider its opposite: "spiritual coldness." Coldness in marriage is the absence of love, and it is the root cause of all separations and divorces.

235. Spiritual coldness occurs when the "marriage of good and truth" is not present in the partners. If they are not moving toward the Lord and toward what is good and true, their internal lives remain closed to each other.

236. There are many causes of this coldness, some of which are internal and some of which are external. Internal causes relate to the spirit and the mind, while external causes relate to the personality and the circumstances of life.

237. THE first and primary internal cause of coldness is the lack of religion. If the partners do not acknowledge the Lord and do not live according to His Word, there is no spiritual foundation for their union. Without this foundation, their love is purely "natural," and natural love eventually grows cold.

238. A second internal cause is a difference in religion. If one partner is in a state of spiritual light and the other is in a state of spiritual darkness, or if they have fundamentally different ideas about God and life, they cannot be joined in their souls.

239. A third internal cause is "self-love." If one or both partners are focused primarily on their own needs, their own desires, and their own importance, they cannot truly love another person. Self-love is the opposite of marriage love.

240. A fourth internal cause is "internal incompatibility." This happens when the souls and minds of the partners are so different in their fundamental character that they can never truly harmonize, even if they are both good people.

241. A fifth internal cause is a lack of "spiritual focus." If the partners are only interested in worldly and physical things—money, status, pleasure—their relationship will have no depth and will eventually become stale and cold.

242. EXTERNAL causes of coldness include things like "dissimilitude of tempers and manners." If the partners have very different personalities or habits that constantly clash, it can produce an external coldness that eventually affects their internal state.

243. ANOTHER external cause is "physical infirmity" or "disease" that prevents the normal expressions of companionship and affection. While this does not always lead to a loss of internal love, it can create a sense of distance and coldness in the relationship.

244. "JEALOUSY" can also be a cause of coldness. While a healthy concern for the partner is part of love, an irrational or possessive jealousy can destroy the trust and peace that are necessary for a happy marriage.

245. "SEPARATION" occurs when the coldness becomes so great that the partners can no longer live together in peace. This is often a temporary state where they live apart while still being legally married.

246. "DIVORCE" is the final and legal dissolution of the marriage. According to the laws of heaven, divorce is only permitted in cases of "adultery," as this is the total violation and destruction of the marriage union.

247. IN cases of internal coldness where there is no adultery, the partners are often encouraged to stay together for the sake of "uses"—such as the care of children and the order of society—even if their internal connection is lost.

248. HOWEVER, in the spiritual world, these "apparent" marriages always end. After death, when the internal states are revealed, the partners naturally separate if they are not truly joined in their souls.

249. THE understanding of coldness is important because it shows us what to avoid. By knowing the causes of coldness, we can work to cultivate the spiritual heat of love and wisdom that keeps a marriage alive.

250. ULTIMATELY, the cure for coldness is a turn toward the Lord. As we receive His love and wisdom, our own capacity for love is renewed, and the "cold" of the world is replaced by the "warmth" of heaven.

251. Another cause of coldness is the lack of any shared interest or common ground in the natural mind. When two people have completely different tastes, habits, and ways of looking at the world, and they make no effort to adapt to one another, a distance grows between them. This external friction eventually seeps into the internal mind and turns the relationship cold.

252. There is also a coldness that comes from the "insanity of the senses." This occurs when a person is so focused on physical pleasure or external beauty that they never develop a love for the partner’s soul. Once the physical novelty wears off, there is nothing left to sustain the union, and it quickly turns into indifference or even or aversion.

253. "Spiritual coldness" is also caused by a belief that marriage is just a legal or social contract. If the partners do not see it as a holy and eternal union, they do not treat each other with the reverence and care that marriage requires. Without this sense of holiness, the relationship lacks the "spiritual heat" that keeps love alive.

254. Another significant cause is "inequality of status" when it is combined with pride. If one partner feels superior to the other because of wealth, family background, or social position, and uses that status to look down on the other, the bond of equality necessary for marriage is destroyed. Love cannot breathe in an atmosphere of superiority and inferiority.

255. We must also consider "mental illness" or severe psychological disturbances. When a person’s mind is so disordered that they cannot engage in rational or loving interaction, the partner may feel a natural coldness. While this is a tragedy, it is an external cause that often prevents the internal conjunction of souls.

256. Some people experience coldness because of a "total immersion in worldly business." When the husband or wife is so consumed by their career or worldly ambitions that they have no time or mental energy left for their partner, the relationship starves. Love requires presence and attention; without them, it withers.

257. There is also a coldness that arises from "different goals in life." If one partner is striving for spiritual growth and the other is striving only for material gain, they are walking on two different paths. Their minds are looking in opposite directions, and they can no longer share a common vision for their future.

258. "Coldness" is not always a permanent state. In many marriages, there are periods of "temporary coldness" caused by misunderstandings, stress, or external pressures. If the internal bond is strong, these periods pass, and the relationship can even become stronger through the process of reconciliation.

259. However, if the coldness is "internal and confirmed," it leads to a state of "separation of minds." In this state, the partners may live in the same house and follow the same routines, but they are strangers to each other’s hearts. They are like two ships passing in the night.

260. IN the spiritual world, such internal coldness is visible as a "dark mist" or a "cold wind" that stands between the two people. It is impossible for them to stay together in heaven because heaven is a place of perfect heat and light, which is love and wisdom.

261. Separation is sometimes necessary for the "peace of the home." If a marriage is filled with constant conflict, bitterness, and hostility, it is better for the partners to live apart than to live in a state of perpetual war. This "external separation" is allowed to prevent further spiritual damage.

262. Divorce, as mentioned, is a more serious matter. It is the total "severing of the knot." In the eyes of the Lord, marriage is intended to be eternal, and therefore the grounds for ending it are very limited. Adultery is the only cause that completely destroys the internal spiritual union.

263. When a divorce occurs for any other reason, it is considered a "legal separation" rather than a spiritual one. In the next life, the partners may still find that they have an internal connection that needs to be resolved or fulfilled with someone else.

264. It is important to remember that the Lord is always working to turn coldness back into heat. If there is even a small spark of genuine affection left, He can use it to rebuild the relationship, provided the partners are willing to turn toward Him.

265. THE "heat" of marriage love is actually the Lord’s own love flowing into the couple. When they turn away from Him through selfish or worldly living, they are essentially "closing the windows" to that heat, and the relationship naturally becomes cold.

266. THE presence of "lust" for others is a major cause of coldness toward the partner. When the heart is divided among many, it cannot be fully given to one. This division of affection prevents the "concentration" that is necessary for true marriage love.

267. Coldness can also be caused by "dominion" in marriage. If one partner tries to control or rule over the other, it creates a spirit of resistance and resentment. True marriage is a union of equals where both partners freely give themselves to each other.

268. IN heaven, there is no such thing as dominion. The only "rule" is the rule of love, where each partner seeks to serve and delight the other. This mutual service is what keeps the heavenly marriage in a state of eternal warmth.

269. FOR those who find themselves in a cold marriage on earth, the advice is to remain faithful to the "ideal" of marriage. By acting with kindness, patience, and duty, they keep their own souls open to receive true love in the future, even if they cannot find it with their current partner.

270. THIS concludes the section on the causes of coldness. By understanding these pitfalls, we can more clearly see the beauty and the necessity of "love truly conjugial," which is the only thing that can truly satisfy the human soul.

271. We now discuss the reasons why married partners who are internally "cold" or indifferent toward each other often live together in an appearance of love, friendship, and favor. These are called "apparent" or "assumed" loves. While they are not based on an internal union of souls, they serve important purposes for the sake of order in the home and society.

272. The first cause of these appearances is for the sake of "internal peace." Even if there is no true spiritual love, partners often adopt a friendly behavior to avoid constant conflict, which would make life in the home unbearable. They realize that a state of external harmony is better for their own mental health and daily comfort.

273. A second cause is for the sake of "reputation" and "social standing." In many societies, a stable marriage is a requirement for respectability, professional success, or social acceptance. Partners may maintain an appearance of a happy marriage to avoid the stigma or gossip that comes with a visible separation or a dysfunctional home.

274. A third cause is for the sake of "domestic order and management." A household requires a certain level of cooperation to function. Managing finances, maintaining a home, and organizing a family schedule are much easier when the partners act with an appearance of agreement and mutual support.

275. A fourth cause is for the sake of "the children." Many parents who have grown cold toward each other remain together and maintain a friendly atmosphere for the benefit of their offspring. They recognize that children need a stable, peaceful environment to grow and that a visible conflict between parents can cause deep emotional harm.

276. A fifth cause is for the sake of "mutual help and support." Life is full of challenges—illness, financial stress, and the burdens of age. Even without a deep spiritual bond, partners often realize they are each other’s primary support system and maintain an appearance of love to ensure they can rely on one another during difficult times.

277. A sixth cause is for the sake of "the hope of a future inheritance" or "financial security." In some cases, the external bond is maintained because one or both partners depend on the other for their lifestyle, or because they wish to preserve an estate for their descendants.

278. A seventh cause is "natural habit." After living together for many years, partners develop routines and a familiarity that can look like love. They become accustomed to each other’s presence, and the sheer force of habit keeps them together in a state of quiet friendship, even if the original spark of love has gone.

279. An eighth cause is the "fear of the consequences" of a breakup. This includes fear of loneliness, fear of poverty, or fear of the legal and emotional complications that come with ending a marriage. This fear acts as a binding force that maintains the external structure of the relationship.

280. A ninth cause is "professional or public duty." People in high-profile positions—such as leaders, clergy, or public figures—often feel a moral or professional obligation to present a model of a stable marriage to the public, even if their private reality is quite different.

281. THESE appearances of love are not "evil" in themselves. In fact, they are often "good" and "useful." They prevent the total collapse of the family and keep the partners in a state of civil and moral order, which is the best possible state for them if they cannot reach a spiritual union.

282. HOWEVER, we must distinguish between "simulated" love and "assumed" love. Simulated love is deceptive and used for selfish ends, while assumed love is often a sincere effort to live according to duty and kindness despite a lack of internal feeling.

283. IN the spiritual world, these appearances eventually fade. When the external mask is removed, the internal state is revealed. If there was no internal bond, the partners part ways. But if their "assumed" love was based on a sincere desire for use and kindness, it serves as a preparation for them to find a true partner in heaven.

284. WE also see "friendship" and "favor" in these marriages. Friendship is a natural attraction based on shared interests or personality, and favor is a willingness to do good for the other. Both of these can exist in a marriage even without the "conjugial" or spiritual element.

285. IN some cases, these external friendships can eventually lead back to an internal connection. If both partners turn toward the Lord and begin to value spiritual things, the "coldness" can be removed, and the "apparent" love can be transformed into "true" love.

286. THE Lord encourages these external bonds because they preserve the "vessel" of marriage. As long as the partners remain together in a state of civil friendship, there is a possibility for spiritual growth. Once the relationship is totally severed, that possibility is much harder to realize.

287. We now turn to the rituals that precede marriage: betrothals and weddings. These are not merely social customs; they have a deep spiritual significance that relates to the transition from "the love of the sex" to "the love of one of the sex."

288. A "betrothal" is a formal agreement or promise to marry. Spiritually, it represents the state where the mind is beginning to focus its affection on one specific person. It is a period of "testing" and "preparation" for the final union.

289. DURING the betrothal, the "internal" minds of the couple are being joined. They are beginning to share their thoughts, their values, and their goals. This is a vital stage because it allows them to see if they are truly compatible in their souls.

290. THE betrothal should be a time of "chaste" affection. The physical and natural attractions are kept in check so that the spiritual and mental connection can be established. This provides a firm foundation for the future marriage.

291. A "wedding" is the formal and public confirmation of the marriage. It marks the transition from the "state of preparation" to the "state of full conjunction." It is the moment when the two legally and spiritually become "one flesh."

292. THE wedding ceremony is a "representative" of the marriage of the Lord and the Church. This is why it is often performed in a religious setting and accompanied by prayers and blessings. It acknowledges that the union is holy and from the Lord.

293. THE celebration and joy of a wedding reflect the heavenly delight that occurs when good and truth are joined. It is a time of "opening the heart" to the future possibilities of a life lived in union.

294. AFTER the wedding, the couple enters into the "practical life" of marriage. THE high emotions of the wedding day are meant to be transformed into the steady, enduring warmth of daily companionship and use.

295. IT is important that the consent to marry is "free" and "unforced." A marriage formed through coercion or purely external pressure cannot have a spiritual soul, as love requires freedom of the will to exist.

296. THE "order" of the wedding and the legal requirements of the land must be respected. THIS ensures that the marriage is recognized by society and that the rights and responsibilities of the partners are protected.

297. IN heaven, there are also weddings. While they do not involve the same legal contracts as on earth, they are magnificent celebrations of the union of two angels who have been prepared for each other by the Lord.

298. AN angel's wedding is a spiritual event that fills the entire community with joy. IT is a visible sign of the Lord’s presence and the expansion of His kingdom.

299. THE "garments" worn at a wedding signify the truths that clothe the love of the couple. IN heaven, these garments are radiantly beautiful and change according to the state of the partners’ love.

300. THUS, from the first promise of betrothal to the final celebration of the wedding, the process is designed to lead the man and the woman into a state of eternal happiness and spiritual perfection.

301. It is appropriate for a wedding to be celebrated with a feast, as this represents the joy of the marriage of good and truth. The social interaction and shared happiness among friends and relatives serve to establish the new couple in their community and signify the beginning of their life together in a spirit of openness and goodwill.

302. The custom of having bridesmaids and groomsmen also has a spiritual meaning. These companions represent the various truths and affections that support and protect the new union. They are like a circle of defense around the holiness of the marriage, ensuring that the transition from a single state to a married state is honored and preserved.

303. After the wedding, the couple should enter into their home and begin their shared life with a sense of purpose. The "honeymoon" period is a time for the external natural affections to find their place within the internal spiritual union. It is a time of adjustment where the two individuals learn to synchronize their habits and their lives.

304. It is a law of divine order that the husband and wife should seek to become one in all things. This does not mean that one should lose their personality to the other, but that they should act from a shared will. This "oneness" is the goal of every true marriage and the secret to its eternal success.

305. When challenges arise in the early stages of marriage, the couple should look to the Lord for guidance. By practicing patience and mutual forgiveness, they allow the spiritual bond to grow stronger than any natural friction. This process of refinement is what transforms a simple contract into a holy union.

306. We must now address the question of remarriage after the death of a partner. Whether a person should marry again depends entirely on the state of their previous marriage and their own spiritual condition. There is no universal rule that applies to everyone, as the heart's needs vary.

307. If a person was in "love truly conjugial" with their first partner, the bond is so deep and spiritual that it remains even after death. For such a person, the idea of a second marriage often feels like a violation of that eternal union. Their heart remains with their partner in the spiritual world.

308. However, if the first marriage was only an "external" union based on natural attraction or social convenience, the bond is broken at death. In such cases, there is no spiritual reason why the surviving partner should not seek a new companion. The Lord provides for the comfort and use that a second marriage can bring.

309. For many, a second marriage is a matter of "necessity" or "useful companionship." This is especially true if there are children who need care, or if the individual lacks the strength to manage a household alone. In these instances, a second marriage is a good and useful thing.

310. The decision to remarry should be made with a "sincere heart" and a focus on spiritual use. If a person marries again purely for selfish or worldly reasons, they do not find the true peace that marriage is intended to provide.

311. In the spiritual world, those who have had more than one partner on earth are guided by the Lord to their true match. If their first partner was their true soulmate, they are reunited. If not, they find the person who was intended for them from the beginning of their creation.

312. It is important to remember that in heaven, there is no "multiple marriage." Each angel has only one partner. The experiences of earth are sorted out so that every individual eventually enters into a perfect, singular union of two who become one.

313. For some, a second marriage on earth is actually a "preparation" for their eternal union in heaven. It may provide the lessons in patience, kindness, and duty that they need to be ready for their true spiritual partner.

314. THE church and society should respect the choice to remarry, as long as it is done within the laws of morality and order. NO one should be judged for seeking companionship or for choosing to remain single in honor of a departed loved one.

315. THE internal state of a person during a second marriage is what determines its quality. IF they bring the lessons of love and wisdom from their first experience into the second, they can find a high degree of happiness and peace.

316. THIS concludes the general discussion on remarriage. LIKE all aspects of marriage, it is under the Lord's providence and is designed to lead the human soul toward its ultimate home in heaven.

317. We now consider the subject of polygamy, which is the practice of having more than one wife at the same time. This practice is fundamentally contrary to the nature of "love truly conjugial" and the laws of the Lord's kingdom.

318. True marriage love can only exist between two people. This is because this love is a reflection of the union of the Lord and His Church, and of the union of good and truth. Just as the Lord is one and truth is one, the soul can only be fully joined to one other soul.

319. When a man has more than one wife, his love is "divided." It becomes a natural and physical attraction rather than a spiritual and internal union. Because the love is divided, it loses its "heavenly heat" and becomes purely worldly.

320. Polygamy destroys the "oneness" that is the essence of marriage. It creates a state of competition, jealousy, and disorder in the home. Instead of a sanctuary of peace, the household becomes a place of political maneuvering and emotional distance.

321. In societies where polygamy is practiced, the internal spiritual level of the mind is generally closed. The people live on a natural and external level, and therefore they do not experience the deep, holy delights that come from a monogamous spiritual union.

322. THE Lord permitted polygamy in ancient times among certain people because they were "natural" and not yet ready to receive the spiritual truths of marriage. IT was a concession to their state of life, meant to prevent even worse evils.

323. HOWEVER, for those who are in the Christian Church and have access to the Word, polygamy is a sin. IT is a direct violation of the commandment that "two shall become one flesh." TO practice polygamy while knowing the spiritual laws of marriage is to turn away from heaven.

324. IN the spiritual world, those who were polygamists on earth are separated from those who were monogamists. THEY cannot live in the same heaven because their "spheres" of love are completely different. ONE is a sphere of unity and peace, the other is a sphere of division and natural heat.

325. FOR a polygamist to enter heaven, they must eventually give up the desire for many and learn to love only one. THIS is a difficult process of reformation that involves a complete change of their internal state and their understanding of love.

326. THE reason why a man cannot love more than one wife is because the internal and external parts of his being are designed to focus on a single center. WHEN a man attempts to divide his heart among several women, he loses the ability to form a deep, spiritual bond with any of them. HIS love stays on the surface, moving from one to another without ever reaching the soul.

327. FURTHERMORE, if a man has many wives, he cannot receive the unique influx of wisdom from the Lord that comes through a single, dedicated partner. SINCE each wife would provide a different kind of affection, the man’s mind would become a place of confusion and conflicting influences rather than a place of harmony and peace.

328. IN a polygamous relationship, the children are also affected. THEY do not see a model of perfect unity between their parents, but rather a system of competition and favoritism. THIS makes it much harder for them to understand the nature of heavenly marriage as they grow into adulthood.

329. THE practice of polygamy also leads to a degradation of the woman's role. INSTEAD of being an equal partner and the "love of the husband's wisdom," she becomes one of many servants to his natural desires. THIS prevents her from reaching her own spiritual potential as a daughter of the Lord.

330. IT is a spiritual law that no one can be in true marriage love and polygamy at the same time. THE two states are mutually exclusive. IF a person chooses one, they effectively close the door to the other.

331. FOR those in the Christian world, the call is to return to the original purity of marriage. BY committing to one partner, a person opens the way for the Lord to flow into their lives with all the joys, delights, and wisdom of heaven.

332. We now turn to the subject of jealousy, which is a specific kind of zeal associated with marriage love. Jealousy is often misunderstood as a negative emotion, but there is a "just jealousy" that serves to protect the sanctity of the union.

333. Just jealousy is like a fire that burns to protect what is holy. It arises when a partner perceives a threat to the exclusive bond of their marriage. This kind of jealousy is not based on suspicion or control, but on a deep love for the partner and a desire to keep the relationship pure.

334. This protective zeal is common to both husbands and wives, though it expresses itself differently. In a husband, it often appears as a protective strength; in a wife, it appears as an intense desire to maintain the husband’s exclusive affection.

335. There is, however, an "unjust jealousy" that is rooted in self-love and possessiveness. This kind of jealousy is suspicious, controlling, and destructive. It does not come from a love for the partner, but from a fear of losing power or status.

336. Unjust jealousy creates a "prison" for the partner. It stifles freedom and trust, which are the very things love needs to survive. Instead of protecting the marriage, this kind of jealousy eventually drives the partners apart.

337. The quality of a person's jealousy depends on the quality of their love. If their love is spiritual and from the Lord, their jealousy is a "just grief" that seeks to preserve what is good. If their love is natural and selfish, their jealousy is a "burning fire" of anger and pride.

338. In heaven, there is no unjust jealousy. Because the angels live in a state of perfect trust and transparency, there is no room for suspicion. However, there is a constant zeal for the holiness of their union, which keeps their love vibrant and protected.

339. This zeal is what makes the angels sensitive to anything that might interfere with their connection to each other and the Lord. It is a "spiritual watchfulness" that ensures their happiness remains undisturbed.

340. For those on earth, the key to managing jealousy is to cultivate trust and to focus on the spiritual side of the relationship. As the internal bond grows stronger, the need for external control decreases.

341. A marriage where there is no zeal or concern for the partner’s faithfulness is often a marriage where there is no true love. Indifference is the opposite of the protective fire of marriage love.

342. Therefore, a moderate and just concern for the exclusivity of the relationship is a sign of a healthy and living love. It shows that the partners value their union above all other earthly connections.

343. If a partner has been unfaithful, the resulting jealousy is a natural and necessary reaction. It is the soul’s way of acknowledging that a sacred boundary has been crossed and that the "oneness" of the marriage has been attacked.

344. The process of healing from such a breach involves a return to the principles of truth and goodness. Only by rebuilding trust and seeking the Lord’s help can the "fire" of jealousy be calmed and replaced by peace.

345. It should also be noted that jealousy can be directed toward things other than people. A partner may feel a "just zeal" if they see the other becoming too focused on worldly ambitions, wealth, or anything else that threatens to come between them and their shared spiritual life.

346. In this sense, jealousy is a guardian of the "marriage of good and truth" within the couple. It acts as an alarm system that warns when the focus of the relationship is shifting away from what is eternal.

347. The ultimate goal is a state of "perfect love" where fear and suspicion are cast out. In this state, the protective zeal remains as a quiet, steady warmth that ensures the couple remains forever one.

348. This concludes the general discussion on jealousy. It is a complex but vital part of the dynamics of marriage, serving to protect the most precious relationship a human being can have.

349. We see, then, that every aspect of marriage—from the joy of the wedding to the protective fire of jealousy—is designed to lead the soul toward its highest potential.

350. By following the laws of marriage and seeking the Lord’s guidance, every man and woman can find a path to a life of infinite meaning and eternal delight.

351. Having explored how a man and a woman are joined together, it is necessary to examine how the spiritual and natural worlds interact within a marriage. Every human being lives in both worlds simultaneously. While our bodies are in the natural world, our spirits are in the spiritual world, and the health of a marriage depends on the harmony between these two levels of existence.

352. The spiritual world is the world of causes, and the natural world is the world of effects. Therefore, the love and wisdom that define a marriage originate in the spiritual world and flow down into the natural world to be expressed in a physical union. If the spiritual cause is healthy, the natural effect will be full of joy and life.

353. If a person focuses only on the natural world and ignores the spiritual, their marriage becomes a "disconnected" one. It may look successful on the outside, but it lacks the internal vitality that comes from the Lord. It is like a beautiful flower that has been cut from its roots; it may look lovely for a time, but it will eventually wither.

354. In heaven, the connection between the spiritual and natural is perfect. Every internal thought of an angel is reflected in their external environment. In a heavenly marriage, the partners' shared spiritual state creates the very atmosphere of their home, filling it with light, warmth, and exquisite beauty.

355. On earth, we must strive for this same harmony. We do this by acknowledging that our love for our partner is a gift from the Lord and by trying to live according to the spiritual truths we find in His Word. This grounds the marriage in something eternal and unchanging.

356. When a marriage is grounded in the spiritual world, it can withstand any storm that occurs in the natural world. Financial trouble, illness, or external stress may affect the natural circumstances, but they cannot destroy the internal peace and union of the souls.

357. We now turn to a deeper examination of the zeal that protects marriage, specifically the distinction between spiritual and natural jealousy. As previously noted, zeal is the "burning fire" of love. When that love is attacked, the zeal arises to defend it.

358. Zeal is not an emotion that stands alone; it is always the outward expression of an underlying love. Just as a fire cannot burn without fuel, zeal cannot exist without love. The quality of the zeal is therefore determined by the quality of the love it defends.

359. Spiritual jealousy belongs to those who are in "love truly conjugial." This jealousy is a "just grief" mixed with a holy desire to protect the union. It is not suspicious or angry, but is a focused effort to remove anything that might interfere with the partners' connection to each other and the Lord.

360. Natural jealousy, on the other hand, belongs to those who are only in a natural love of the sex. This jealousy is often rooted in pride, possessiveness, and a fear of losing "property." It is a cold and hard fire that seeks to control the other person rather than to protect a sacred bond.

361. In the spiritual world, these two types of jealousy look completely different. Spiritual jealousy appears as a bright, clear flame that brings warmth and protection. Natural jealousy appears as a dark, smokey fire that causes suffocation and fear.

362. It is a common mistake to think that all jealousy is the same. People often judge a partner for being "jealous" without looking at the motive behind it. A partner who cares deeply for the spiritual health of the marriage will naturally feel a zeal if they see the other drifting toward worldly or unfaithful behavior.

363. This "just zeal" should be welcomed and respected. It is a sign that the partner values the relationship above all else. It is an invitation to look at the state of the union and to make the necessary adjustments to bring it back into balance.

364. However, if the jealousy is suspicious and controlling, it must be addressed as a spiritual problem. This kind of jealousy is a form of self-love that prevents true union. It must be replaced by trust and a recognition of the other partner's freedom.

365. THE Lord is the source of all true zeal. HE is "jealous" for the human race in the sense that He desires our eternal happiness and works constantly to protect us from the influences of hell. WHEN we are in true marriage love, we share in this divine zeal.

366. THIS zeal is what keeps the "marriage of good and truth" alive within us. IT is the drive to keep seeking what is true and doing what is good, ensuring that our spiritual life never becomes stagnant.

367. WE must also understand that jealousy can be "internal" or "external." INTERNAL jealousy is a state of the spirit that is always present, even if there is no immediate threat. IT is a quiet, steady watchfulness. EXTERNAL jealousy is the "flare-up" that occurs when a specific threat is perceived.

368. IF a marriage has no internal jealousy—that is, no protective concern for the union—it is a sign that the love has grown cold. A healthy marriage always carries with it a sense of the preciousness of the bond and a commitment to guard it.

369. THE spiritual jealousy of those who are in a monogamous, Christian marriage is far more refined than the natural jealousy found in other states of life. THIS is because it is grounded in the knowledge of the Lord and the eternal nature of the soul.

370. THIS refined jealousy is what allows the angels to live in a state of "holy peace." THEY know that their union is protected both by their own zeal and by the Lord's providence.

371. FOR those on earth, the development of just jealousy involves a process of self-reflection. WE must ask ourselves: "Am I protecting my marriage because I love my partner and the Lord, or am I protecting it because I want to maintain my own comfort and status?"

372. IF the motive is love, the zeal will be soft, patient, and healing. IF the motive is self-love, the zeal will be harsh, demanding, and destructive.

373. WE should also note that some people have no capacity for jealousy because they have no capacity for love. THESE are people who live in a state of "spiritual apathy." THEY do not care enough about anything to be zealous for it.

374. THIS apathy is a dangerous spiritual state, as it means the person is not receptive to the Lord's life. IT is better to have a misplaced zeal that can be corrected than to have no zeal at all.

375. IN summary, the zeal of marriage is the "guardian of the threshold." IT ensures that the love between a husband and wife remains focused, pure, and directed toward the Lord.

376. There are some people who experience no jealousy at all. This lack of concern is usually found in those who have no regard for the holiness of marriage and who view relationships through a purely physical or cold lens. To these individuals, faithfulness is not a spiritual value, and therefore they feel no grief or zeal when the marriage bond is threatened.

377. Another group who lack jealousy are those who have become "spiritually cold" through a lifestyle of promiscuity. Because their own affections are divided among many, they do not expect or value exclusivity in their partner. Their internal mind is closed to the unique, concentrated heat of marriage love.

378. There are also those who do not feel jealousy because they have reached a state of "despair" regarding their partner. They may have tried to protect the union in the past, but after repeated failures, they have become numb. This is a state of sadness rather than a state of peace.

379. Finally, some lack jealousy because they are in a state of "blind trust" or "simplicity." While this is better than suspicion, it lacks the protective watchfulness that characterizes the wisdom of the angels. True wisdom involves seeing things as they are and guarding what is precious with a clear and open mind.

380. This concludes the specific discussion on jealousy. It is the protective covering of marriage love, ensuring that its internal delights remain sacred and undisturbed.

The Love of Infants & Children

381. We now move to the subject of the love for infants and children, which is closely connected to marriage love. Just as marriage love originates in the union of the Lord and the Church, the love for offspring originates in the Lord’s desire to provide for the eternal happiness of new human beings.

382. There is a constant "influx" from the Lord that moves through the heavens and into the hearts of parents. This influx produces a deep, instinctive love for children, which is necessary for their survival, protection, and education.

383. This love is universal; it is found among all people, and even among animals. However, in humans, it is designed to be more than just a natural instinct. It is intended to become a spiritual love that looks toward the child's eternal future.

384. The quality of the love for children is often a reflection of the quality of the parents' marriage. When a husband and wife are in "love truly conjugial," their love for their children is a shared affection that brings them even closer together.

385. In a spiritual marriage, parents do not just love their children for their own sake or for the sake of their legacy. They love them as "potential angels." Their primary concern is to nurture the child’s soul so that they may eventually find their own place in the Lord’s kingdom.

386. This spiritual focus changes the way parents view their duties. Discipline, education, and care are all seen as tools to help the child develop a love for what is good and a belief in what is true.

387. In the spiritual world, the "sphere" of the love of infants is one of the most beautiful and peaceful atmospheres. It is filled with innocence and a sense of "new beginnings." This sphere flows from the Lord through the highest heavens.

388. Angels who are in this sphere are the most tender and wise. They are the ones who care for children who die in infancy, raising them in the gardens of heaven until they reach maturity.

389. On earth, the love for children is often strongest in the mother. This is because the mother’s nature is primarily "affectionate" and "nurturing," making her the natural vessel for the Lord's influx of care for the young.

390. The father’s love for children is meant to be a love that "supports" and "protects." While the mother provides the warmth, the father provides the wisdom and the boundary-setting that help the child navigate the world.

391. When these two types of love work in harmony, the child is provided with a balanced environment that reflects the marriage of good and truth.

392. We must also understand that the love for infants "descends" from parents to children, but it does not "ascend" with the same intensity from children to parents. This is by divine design, as the flow of life and care must always move forward to ensure the continuation and growth of the human race.

393. This descending love is so strong that parents will often sacrifice their own comfort, health, and even their lives for the sake of their children. This is a reflection of the Lord’s own sacrificial love for humanity.

394. However, as children grow into adulthood, the nature of the parental love must change. It should transition from a love of "protection" to a love of "friendship" and "spiritual support," allowing the adult child to exercise their own freedom and rationality.

395. IF parents attempt to keep their adult children in a state of dependency, they are interfering with the child's spiritual development. TRUE love seeks the freedom and independence of the one who is loved.

396. IN the next life, the natural bond between parents and children is eventually replaced by a spiritual bond. IF parents and children are compatible in their souls, they remain close. IF not, they are joined to others who share their internal state.

397. EVERY child born on earth is an "addition" to heaven. THE Lord’s goal in creation is a "heaven from the human race," and the love of infants is the primary means by which this goal is achieved.

398. THEREFORE, the care of children is the most important "use" in society. IT is the work of preparing the next generation of citizens for earth and the next generation of angels for heaven.

399. THOSE who treat children with neglect or cruelty are acting against the very laws of life. THEY are closing themselves off to the most innocent and holy influx that comes from the Lord.

400. IN contrast, those who love and nurture children are in a state of "receptivity." THEY are keeping their own hearts young and open to the simple, pure joys of heaven.

401. The love for children changes as they develop. In the earliest stages of infancy, the love is focused on physical protection and nourishment. As the child’s mind begins to open, the parental love focuses more on their education and the development of their character. This is a gradual transition from a purely natural affection to a more spiritual and rational one.

402. It is a law of spiritual order that the love of infants "descends" and does not "ascend." This means that the love of parents for their children is always more intense and instinctive than the love of children for their parents. This ensure that the care for the next generation is always prioritized, which is essential for the preservation of the human race and the filling of the heavens.

403. This descending love is common to all, regardless of their spiritual state. However, in those who are evil, this love is purely "natural" and often becomes a form of self-love—seeing the child as an extension of their own ego or property. In those who are good, the love becomes "spiritual," seeing the child as a unique individual and a future inhabitant of heaven.

404. In the spiritual world, parents and children are reunited after death. However, this reunion is based on their internal compatibility. If the parents and children have different spiritual characters, they eventually part ways and are joined with those who share their true internal nature. The natural bond of blood is replaced by the spiritual bond of shared love and truth.

405. Children who die in infancy are all saved and taken into heaven. They are not yet in a state of fixed good or evil, and therefore they are receptive to the instruction of the angels. They are cared for by female angels who, in their life on earth, had a deep and holy love for children.

406. These children grow up in heaven. They are not "infants" forever, but they mature into young men and women. Their education is perfect because it is based on a direct perception of what is true and a love for what is good. They never experience the temptations of the world in the same way those who reach adulthood on earth do.

407. The state of innocence in infants is not a true "human" innocence, but a "natural" innocence. It is a state of being "without evil" because they do not yet have the capacity to act from their own will. True innocence is "spiritual" innocence, which is a state of choosing to be led by the Lord after one has developed the capacity for independent thought and action.

408. The Lord flows into infants with a specific kind of innocence that allows them to be protected by the angels. This innocence is what makes infants so attractive and lovable to adults. It is a "sphere of peace" that surrounds them and softens the hearts of those around them.

409. As a child grows and begins to act from their own reason, this natural innocence gradually recedes. It is replaced by a state of "self-will," which is necessary for the development of their individuality. The goal of spiritual growth is to eventually return to a state of innocence—this time a conscious and spiritual one.

410. The love for children also involves the responsibility of "correction." Parents who truly love their children will not allow them to persist in behaviors that are harmful to their spiritual health. This correction should be done with a spirit of love and a desire for the child’s long-term well-being, rather than with anger or a desire for control.

411. IN the spiritual world, the "innocence of infancy" is seen as a beautiful, radiant light. ANGELS who are in a high state of innocence appear as infants or young children to others, reflecting their total trust in and dependence on the Lord.

412. THE love of children is also linked to the love of "use." RAISING a child is one of the highest uses a person can perform. IT is the work of preparing a new vessel for the Lord’s love and wisdom. THOSE who perform this use with a sincere heart find that their own spiritual life is enriched and expanded.

413. WE must also note that those who have a deep love for children, even if they had none of their own on earth, find their maternal or paternal instincts fulfilled in heaven. THEY are often given the care of children who have died in infancy, and they experience all the joys of parenthood in a perfected state.

414. THE sphere of the love of infants is so powerful that it can even affect those who are in hell. WHEN this sphere descends, it temporarily calms the spirits and reminds them of the state of innocence they once possessed. IT is a testimony to the universal power of the Lord's love.

415. FOR those on earth, the presence of children in the home is a blessing that helps to keep the "marriage of good and truth" active. THE shared care for a child provides a common focus that can bridge many differences between a husband and wife.

416. PARENTAL love should never be "possessive." PARENTS must recognize that their children belong to the Lord and that they are merely the "stewards" of their early life. THE ultimate goal is to lead the child to a state where they can be led by the Lord directly.

417. WHEN children reach the age of maturity, the parents' role changes from "governors" to "advisors." THEY should respect the child's freedom and allow them to make their own choices, even if they disagree with them, as long as the choices are not destructive.

418. THE "spirit of a child" is something that every adult should strive to maintain. THIS does not mean being childish, but being "child-like" in one's openness to truth and one's trust in the Divine Providence.

419. THE Lord said, "Let the little children come to Me," which signifies that the state of innocence is the state that is most receptive to His presence. BY loving children and protecting their innocence, we are aligning ourselves with the Lord's own purposes.

420. THIS concludes the section on the love of infants and children. IT is a love that flows from the heart of the Divine and is the primary means for the perpetuation of heaven from the human race.

421. EVERY act of kindness toward a child, every lesson in truth, and every moment of patient care is a seed planted for eternity. THE fruit of these seeds is seen in the radiant angels who populate the heavens.

422. THUS, marriage love and the love for offspring are two sides of the same coin. BOTH are expressions of the Lord's desire for union and for the creation of new lives that can share in His infinite joy.

The Pleasures of Insanity

423. We have now completed the first part of this work, which deals with the delights of wisdom pertaining to marriage love. We now turn to the second part, which examines the opposite state: the pleasures of insanity pertaining to promiscuous love. To understand the beauty of light, one must also understand the nature of darkness; and to fully appreciate the holiness of marriage, one must see the destructive nature of its opposite.

424. Promiscuous love is the love of the sex when it is not limited to one partner but is spread among many without regard for the marriage covenant. This love is called "insane" because it leads the mind away from spiritual order and into a state of confusion and spiritual death.

425. There is a complete opposition between marriage love and promiscuous love. One is heavenly, the other is hellish; one is from the Lord, the other is from the kingdom of darkness; one is the source of all virtues, and the other is the source of all vices.

426. To the extent that a person enters into marriage love, they are in a state of spiritual health and rationality. To the extent that they enter into promiscuous love, they fall into a state of spiritual illness and irrationality. This is because promiscuous love closes the higher levels of the mind and opens only the lower, animalistic levels.

427. In the spiritual world, these two loves are seen as two different "spheres." The sphere of marriage love is like a fragrant garden filled with the warmth of the sun, while the sphere of promiscuous love is like a stagnant marsh filled with cold, dark mists.

428. Every person is in one of these two spheres. There is no middle ground, for the heart cannot serve two masters. A person is either moving toward the purity of heaven or toward the impurity of hell.

429. We will now examine the various degrees and types of promiscuous love, beginning with "scortatory love" (the love of adultery), which is the most direct opposite of marriage love.

430. Adultery is not just a physical act; it is a spiritual crime. It is the total violation of the "marriage of good and truth." Because it attacks the very foundation of heaven, it is considered the most serious of all sins against the neighbor and the Lord.

431. There are different degrees of adultery. The first degree is when a person is led into it through a sudden temptation or lack of judgment, but in their heart, they still value the institution of marriage. This is a "natural" adultery that can be repented of and healed.

432. The second degree is when a person makes adultery a regular part of their lifestyle but does not consciously justify it as a "good" thing. This person is in a state of spiritual danger, but their conscience is not yet completely destroyed.

433. The third degree is when a person uses their reason to justify adultery, claiming that marriage is just a social contract and that there is no sin in following their natural desires. This is "confirmed" adultery, which closes the mind to heaven and aligns the person with hell.

434. The fourth and most dangerous degree is when a person takes delight in the very act of violating the marriage bond—when the "theft" of the partner’s heart is what provides the thrill. This is "malicious" adultery, and it is the state of the deepest hells.

435. Adultery destroys the capacity for "love truly conjugial." Once the mind becomes accustomed to the variety and disorder of promiscuous love, it can no longer appreciate the deep, singular, and holy delights of a spiritual marriage.

436. In the spiritual world, adulterers appear as grotesque or distorted figures. Their internal state of disorder is reflected in their external appearance, as they have turned away from the "human form" of love and wisdom.

437. Adultery also destroys the state of "innocence." While marriage love leads a person back to a state of child-like trust in the Lord, adultery leads them into a state of suspicion, secrecy, and hard-heartedness.

438. It also poisons the love of infants. When parents do not value their marriage, they often view children as burdens or as obstacles to their own selfish pleasures, rather than as potential angels.

439. THE "heat" of adultery is not a true life-giving heat, but is a "feverish" heat. IT burns brightly and intensely for a moment, but it leaves the soul cold, empty, and exhausted.

440. IN contrast, the heat of marriage love is like the steady warmth of a summer day that nurtures everything it touches. IT is a heat that never burns out because it is fueled by the Lord’s own love.

441. ADULTERY is also a form of "spiritual theft." IT takes what belongs to another and uses it for selfish ends. THIS theft applies not only to the body of the partner but to the peace and order of their home and their soul.

442. THE Lord’s commandment "Thou shalt not commit adultery" is a law of spiritual life. IT is designed to protect the most holy relationship that a human being can have and to ensure the path to heaven remains open.

443. FOR those who have fallen into these behaviors, the path to healing is through "repentance" and "reformation." THIS involves acknowledging the act as a sin against God, turning away from it, and seeking to rebuild a love for the holiness of marriage.

444. THE Lord is always ready to forgive those who sincerely turn away from evil. HOWEVER, the "scars" on the soul take time to heal, and the process of returning to a state of purity requires a persistent effort to live according to truth.

445. IN the spiritual world, there are specific places of "discipline" for those who are struggling to overcome these tendencies. THEY are shown the true nature of their actions and are given the opportunity to choose a better way of life.

446. THIS examination of the "pleasures of insanity" is not meant to condemn, but to warn. BY seeing the reality of promiscuous love, we are better equipped to guard the "precious treasure" of marriage.

447. We now turn to the subject of "fornication," which is the love of the sex before marriage. This is a different state from adultery, as it does not involve the violation of a marriage covenant.

448. Fornication is a natural drive that occurs in young people when their minds are not yet fully developed and their spiritual life is just beginning to take root. It is a state of "unrestrained natural love."

449. IF fornication is viewed as a temporary stage and the individual is moving toward a committed marriage, it is not a "deadly" sin. IT is a natural disorder that can be brought into order as the person matures.

450. HOWEVER, if fornication is pursued for its own sake and the person has no intention of ever entering into a holy marriage, it becomes a gateway to scortatory love and spiritual death.

451. THE key to keeping fornication from becoming destructive is to maintain a "love for the goal." IF a young person keeps the ideal of a single, faithful marriage in their heart, their natural impulses are kept in check by their spiritual aspirations.

452. IN some societies, "concubinage" was practiced as a way to regulate these natural impulses. WHILE this is not the ideal state of marriage, it was permitted to prevent the worse evils of total promiscuity and adultery.

453. CONCUBINAGE is a "middle state." IT is better than random promiscuity because it involves a degree of commitment and order, but it is far below the state of true marriage because it lacks the spiritual and eternal bond of souls.

454. IN the modern world, the path to health is through "education" and "self-control." YOUNG people should be taught the spiritual value of marriage so they can learn to direct their natural drives toward a holy and happy future.

455. THE Lord provides the strength for this self-control to everyone who asks for it. BY turning to Him, a person can overcome even the strongest natural urges and find the peace of a chaste mind.

456. WE must also distinguish between "lust" and "desire." DESIRE is a natural part of being human and is the "fuel" for marriage love. LUST is the perversion of that desire—it is desire that has lost its spiritual center and is focused only on self-gratification.

457. LUST is a "blind" force that moves from object to object. DESIRE is a "seeing" force that seeks the one person who completes the soul.

458. THE process of "purification" involves transforming lust back into desire. THIS happens as we begin to value the partner as a person and as a spiritual being, rather than as an object of pleasure.

459. THIS purification is what allows a couple to experience "love truly conjugial." IT is the transition from the "outer court" of natural attraction to the "inner sanctuary" of spiritual union.

460. IN this inner sanctuary, the partners find delights that the world of promiscuous love can never know. THESE are the "delights of wisdom"—delights that are pure, eternal, and always new.

461. THEY are called "delights of wisdom" because they are only available to those who have the wisdom to live according to the Lord's laws. WISDOM is the ability to see the eternal value in the temporal and the spiritual value in the natural.

462. THIS concludes the general introduction to the second part of the work. WHAT follows in the subsequent paragraphs are detailed examinations of the various "pleasures of insanity" and how they affect the human spirit.

463. BY studying these opposites, we gain a deeper appreciation for the "precious treasure" of marriage. WE see that it is not just one of many options, but is the only path to the highest human potential.

464. EVERY choice we make in our relationships is a choice between these two worlds. EVERY act of faithfulness is a step toward heaven, and every act of unfaithfulness is a step toward the "insanity" of hell.

465. THE Lord is always with us in these choices, providing the light of truth to guide our understanding and the heat of love to move our will.

466. MAY this work serve to encourage those who are on the path of marriage and to call back those who have wandered into the "dark woods" of promiscuous love.

467. FOR the goal of all life is the union of two who become one in the Lord—a union that begins on earth and reaches its full glory in the eternal sunshine of heaven.

468. WE now begin the specific chapters on the various types of scortatory love, detailing their origins, their effects, and their ultimate destination in the spiritual world.

469. THE first of these is "the love of pellicacy" (mistress-keeping), which is a specific form of fornication where a man keeps one woman for a time without the intention of marriage.

470. WHILE this is a state of disorder, it is distinguished from adultery if the man is not already married. IT is a "natural bond" that can be either a step toward marriage or a step away from it.

471. IF the man uses this time to learn the duties of companionship and to prepare his heart for a committed union, it can be a process of "natural education."

472. BUT if he uses the woman merely for pleasure and has no regard for her as a person or a soul, it is a form of scortatory love that hardens his heart and closes his mind to heaven.

473. IN all these things, the "intention" of the heart is what matters most to the Lord. HE looks at where the person is "going" rather than just where they "are."

474. IF the intention is toward marriage and order, the Lord can lead the person out of their disorder. IF the intention is toward promiscuity and self-love, the person is choosing their own path away from the light.

475. THIS is the great truth of the spiritual life: we are the creators of our own destiny through the choices we make regarding love.

476. LOVE is the life of the human being, and the quality of our love is the quality of our life.

477. BY choosing the "delights of wisdom" over the "pleasures of insanity," we are choosing a life of eternal meaning, peace, and joy.

478. WE will now proceed with the detailed examinations, paragraph by paragraph, ensuring that every truth is revealed and every error is exposed.

479. FOR the truth sets us free, and the truth of marriage is the most liberating truth of all.

480. IT frees us from the "prison" of self-love and the "slavery" of lust, leading us into the "glorious liberty" of the children of God.

481. LET us then move forward with a clear mind and a steady heart, seeking to understand the mysteries of the human soul and the laws of the Lord's kingdom.

482. IN this study, we are not just analyzing a text; we are looking into the very heart of human existence.

483. FOR marriage is the "image of heaven," and to understand marriage is to understand the nature of heaven itself.

484. AND to understand the opposite of marriage is to understand the nature of hell, and why the Lord works so hard to save us from it.

485. THIS is the "great work" of life: to choose love over hate, order over chaos, and the "delights of wisdom" over the "pleasures of insanity."

486. MAY the Lord bless this study and use it to lead many into the light of His eternal truth.

487. FOR His kingdom is a kingdom of love, and His marriage is the marriage of all marriages.

488. EVERY paragraph of this work is a "signpost" on the road to that kingdom.

489. LET us follow these signposts with care and diligence, knowing that they lead to a place of infinite peace and everlasting joy.

490. THE path may be difficult at times, but the goal is worth every effort.

491. FOR in the end, we will find that "love truly conjugial" is the only thing that truly matters.

492. IT is the "pearl of great price" that is worth selling everything else to obtain.

493. ONCE we have found it, we will never want to let it go, for it is the very life and breath of our soul.

494. AND it is the one thing that will go with us into the next life, growing and perfecting itself to eternity.

495. THIS is the promise of the Lord to everyone who seeks Him and follows His laws.

496. LET us then be "wise as serpents and harmless as doves" in our relationships, guarding our hearts and our marriages with all diligence.

497. FOR out of the heart are the issues of life, and the heart of marriage is the heart of life itself.

498. WITH this understanding, we now proceed to the final chapters of this work.

499. MAY the light of truth shine brightly on every page and in every heart.

500. AMEN.

501. We now turn to the subject of "the love of commanding" in marriage and how it relates to scortatory love. When one partner seeks to dominate the other, it destroys the equal union required for marriage and introduces a spirit of coldness. If this desire for command is rooted in self-love, it eventually opens the door to the pleasures of insanity and the rejection of the marriage covenant.

502. There are two types of command: one that comes from a love of use and another that comes from a love of self. Command from a love of use is not truly command but is a form of leadership designed for the order and well-being of the home. Command from a love of self is a desire to rule over the partner's will and thoughts for the sake of one's own ego.

503. IN the spiritual world, those who sought to dominate their partners appear in dark and cramped places. THEIR internal state of restriction is reflected in their surroundings. THEY are unable to enter heaven because heaven is a place of mutual freedom and shared love, where no one seeks to be greater than another.

504. WE must also consider "the love of variety" in promiscuous love. THIS is the desire for constant change in partners, which is the direct opposite of the "love of one" found in marriage. THE love of variety is like a wandering fire that never finds rest; it scatters the heart and makes the soul incapable of deep connection.

505. THOSE who are in the love of variety eventually lose the capacity to perceive the beauty and wisdom of the opposite sex. BECAUSE they see only the external and the temporary, their internal sight becomes blind. THEY move from one person to another, seeking a satisfaction that they can never find because it does not exist on the surface of life.

506. IN heaven, the love of one partner provides a variety of delights that is infinite. BECAUSE the union is spiritual, it is constantly growing and changing from within. THE angels find more variety in their one partner over a thousand years than a promiscuous person finds in a thousand partners in a lifetime.

507. WE now examine the "love of violation." THIS is a particularly destructive form of scortatory love where the person takes delight in the act of defiling what is innocent or breaking a sacred vow. IT is a malicious delight that originates in the deepest parts of hell.

508. THE love of violation is not just about physical desire; it is a spiritual attack on the "marriage of good and truth." THE violator seeks to destroy the peace and purity of another’s soul. THIS state of mind is so far removed from humanity that it is seen by the angels as a form of spiritual insanity.

509. THOSE who are in this love cannot be healed unless they undergo a complete and total transformation of their internal state. THEY must learn to recognize the holiness of others and to turn away from the "theft" of innocence as a sin against the Divine.

510. ANOTHER form of promiscuous love is "the love of seduction." THIS involves the use of deceit, false promises, and manipulation to draw another person into an improper relationship. SEDUCTION is a "theft of the will," where the seducer bypasses the other person's rationality to exploit their emotions.

511. SEDUCERS are often highly intelligent and charming, but their intelligence is "predatory." THEY use the appearances of love to destroy the reality of love. IN the spiritual world, their deceit is stripped away, and they appear as cunning and cold-hearted beings.

512. THE love of seduction is especially harmful because it leaves the victim with a sense of betrayal and a loss of trust. IT poisons the "well of affection" and makes it difficult for the person to believe in true love in the future.

513. WE must also discuss the "pleasures of the senses" in relation to these disordered loves. WHILE the senses are a gift from the Lord meant to enhance the joys of marriage, in promiscuous love they become "masters" rather than "servants."

514. WHEN the senses are the masters, the person becomes "sensual"—meaning their thoughts and motivations do not rise above the level of physical pleasure. THIS state closes the higher, spiritual levels of the mind, making the person appear rational to the world but leaving them internally hollow.

515. THE "insanity" of these pleasures lies in the fact that they promise happiness but deliver only temporary excitement followed by lasting dissatisfaction. THEY are like salt water—the more one drinks, the thirstier one becomes.

516. IN marriage love, the pleasures of the senses are "sanctified." BECAUSE they are the ultimate expression of a spiritual union, they provide a sense of peace, completion, and restoration that natural pleasures can never provide.

517. THIS leads us to the subject of "the state of the spirit" after death for those who have lived in these disordered loves. EVERY person is judged by the love that they have made their own during their life on earth.

518. AFTER death, the external constraints of society and reputation are removed. THE person is left with their "ruling love." IF that love is toward promiscuity and adultery, they naturally gravitate toward communities in the spiritual world that share those same values.

519. THESE communities are not places of pleasure, but places of "disorder and conflict." BECAUSE everyone is focused on themselves and their own desires, there is no trust, no peace, and no true friendship. THEY live in a state of perpetual frustration and coldness.

520. THE Lord does not "send" people to these places; they choose them because they are the only places where they feel "at home." THEIR own internal state creates their external reality.

521. HOWEVER, even in these states, the Lord’s mercy is present. HE provides laws and constraints to prevent them from hurting each other beyond a certain point, and He constantly offers them the opportunity to move toward a more orderly state if they are willing to change their will.

522. WE must also consider those who have lived in "imputative" scortatory love. THIS refers to those who may have committed acts of disorder but whose internal heart remained focused on what is good and who sincerely repented.

523. THE Lord looks at the "purpose" of the life. IF the purpose was toward marriage and truth, the external failings are not "imputed" to the person’s eternal character. THEY are washed away through the process of purification after death.

524. BUT if the purpose was toward selfishness and the rejection of marriage, every act of disorder is "imputed" to them because it was an expression of their true will.

525. THIS is the "great separation" that occurs in the next life. IT is the separation of those who love the light from those who love the darkness; of those who love the union of souls from those who love the division of bodies.

526. THE final chapters of this work will examine "the interaction of the soul and the body" in these states, showing how the spirit's health or illness is reflected in the very life of the person.

527. WE will also look at the "correspondences" of these disordered loves—showing how they appear as specific objects, animals, and landscapes in the spiritual world to represent their true nature.

528. FOR example, the love of adultery often appears as "bitter water" or "thorny bushes," while the love of violation appears as "wild beasts." THESE are not punishments, but are the visible forms of the internal thoughts and affections of the spirits.

529. BY understanding these correspondences, we gain a clearer vision of the reality of heaven and hell. WE see that they are not distant places, but are states of being that we are creating within ourselves every day.

530. EVERY choice to be faithful, every effort to be kind, and every prayer for wisdom is a choice for heaven. EVERY choice to be deceitful, to be selfish, and to follow lust is a choice for the insanity of promiscuous love.

531. THE Lord provides us with the "Word" and the "Church" to help us make these choices. HE gives us the light of truth to see the path and the warmth of His love to help us walk it.

532. THIS concludes the general overview of the second part of the work. THE following sections will go into even greater detail regarding the specific types of scortatory love and their consequences.

533. MAY this knowledge serve as a "shield" for those who are in marriage and as a "call to return" for those who have lost their way.

534. FOR the goal of the human journey is the "marriage of the soul with the Lord," and every true marriage on earth is a preparation for that eternal union.

535. WITH this understanding, we move forward to the final detailed examinations, trusting in the Lord's guidance and the power of His truth.