310. XIV. THAT AFTER THE WEDDING, THE MARRIAGE OF THE SPIRIT BECOMES ALSO A MARRIAGE OF THE BODY AND THUS COMPLETE. All that is done by man in the body flows in from his spirit. As is well known, the mouth does not speak of itself but the thought of the mind by the mouth, and the hands do not act, nor the feet walk, of themselves, but the will of the mind by them; consequently, it is the mind that speaks by its organ the mouth, and the mind that acts by its organs in the body. It is evident, therefore, that as the mind is, such are the words of the mouth and such the deeds of the body. From this the conclusion follows, that by continual influx, the mind instigates the body to activities conformable and synchronous with itself. Therefore, inwardly regarded, the bodies of men are nothing else than forms of their minds organized outwardly to effect the behests of the soul. The above is premised that it may be perceived whence it is that minds or spirits must first be united with each other as in a marriage before there is unition as to the body also; and this, in order that marriages may be marriages of the spirit when they become marriages of the body; consequently, that married partners may love each other from the spirit and thence in the body. [2] With these premises, let us now look at marriage. When conjugial love conjoins the minds of two and forms them into a marriage, it also conjoins and forms their bodies for that marriage; for, as was said, the form of the mind is also interiorly the form of the body, with the sole difference that the latter is outwardly organized for bringing into effect that to which the interior form of the body is determined by the mind. But the mind which has been formed by reason of conjugial love is not only inwardly present in the whole body and its every part, but in addition is inwardly present in the organs devoted to generation, which are situated in their own region below the other regions of the body. With those who are united in conjugial love, the forms of their minds terminate in these organs; consequently, the affections and thoughts of their minds are determined thither. In this respect, it is different with the activities of minds arising from other loves, for these do not reach thus far. From this comes the conclusion, that according to the nature of the conjugial love in the minds or spirits of two, such is it interiorly in these its organs. That after the wedding the marriage of the spirit becomes also a marriage of the body and thus complete, is self-evident. Consequently, that if the marriage in the spirit is chaste and partakes of the holiness of marriage, it is likewise chaste when in its fullness in the body; and the reverse, if the marriage in the spirit is unchaste.