tual virtues. But when the understanding
is not elevated, the love, if it is merely natural, does not see these
virtues, but instead of justice it sees injustice, instead of sincerity
deceit, instead of chastity lewdness, and so on. If it then thinks of the
things it spoke of when its understanding was in elevation, it can laugh
at them and speak of them merely as serviceable to it in captivating the
souls of men. From all this it can be seen how it is to be understood that
love, unless it loves wisdom, its consort, in that degree, draws wisdom
down from its elevation, that it may act as one with itself. That love is
capable of elevation if it loves wisdom in that degree, can be seen above
(n. 414).

417. Now as love corresponds to the heart, and the understanding to the
lungs, the foregoing statements may be corroborated by their
correspondence; as, for instance, how the understanding can be elevated
above its own love even into wisdom; and how, if that love is merely
natural, the understanding is drawn down by it from that elevation. Man
has a twofold respiration; one of the body, the other of the spirit. These
two respirations may be separated and they may be conjoined; with men
merely natural, especially with hypocrites, they are separated, but rarely
with men who are spiritual and sincere. Consequently a merely natural man
and hypocrite, whose understanding has been elevated, and in whose memory
therefore various things of wisdom remain, can talk wisely in company by
thought from the memory; but when not in company, he does not think from
the memory, but from his spirit, thus from his love. He also respires in
like manner, inasmuch as thought and respiration act correspondently. That
the structure of the lungs is such that they can respire both by blood
from the heart and by blood from outside of the heart has been shown above.

418. It is the common opinion that wisdom makes the man; therefore when any
one is heard to talk and teach wisely he is believed to be wise; yea, he
himself believes it at the time, because when he talks or teaches in
company he thinks from the memory, and if he is a merely natural man,
from the surface of his love, which is a desire for honor, glory, and
gain; but when the same man is alone he thinks from the more inward love
of his spirit, and then not wisely, but sometimes insanely. From all this
it can be seen that no one is to be judged of by wise speaking, but by his
life; that is, no