understanding, may be elevated and receive things that are of the heat or of the love of heaven, if it loves wisdom in that degree; and if it does not love wisdom, that it may as it were be separated.

416. XV. That otherwise love or the will draws down wisdom or the understanding from its elevation, to act as one with it. There is natural love and there is spiritual love. He that is in natural and at the same time in spiritual love, is rational; but he that is only in natural love, may think rationally just like a spiritual man, but still he is not rational; although he elevates his understanding to the light of heaven, consequently to wisdom, yet things that are of wisdom, or of the light of heaven, are not of his love. His love indeed does this, but from the affection of honor, glory, and gain. When, however, he perceives that he does not receive any such thing from that elevation, which is the case when he thinks with himself from his natural love, then he does not love things that are of the light of heaven or of wisdom; wherefore he then draws down the understanding from its elevation, to act as one with himself. For example; when the understanding by its elevation is in wisdom, then the love sees the nature of justice, of sincerity, of chastity, and of genuine love: this the natural love can see by its faculty of understanding and seeing things in the light of heaven; and it can even speak, preach, and describe them as at once moral and spiritual virtues. But when the understanding is not elevated, then the love, if it be merely natural, does not see these virtues, but instead of justice injustice, instead of sincerity fraud, instead of chastity lasciviousness, and so forth; if it then thinks of the things it spoke of when the understanding was elevated, it possibly laughs at them, and only thinks that they serve it to deceive other men. Hence it may appear how it is to be understood, that love, unless it love wisdom its consort in that degree, draws her down from her elevation, to act as one with itself. That love can be elevated if it loves wisdom in that degree, may be seen above, n. 414.

417. Now as love corresponds to the heart, and the understanding to the lungs, what was said above may be proved by their correspondence: consequently, how the understanding can be elevated to wisdom above the man's own love, and how the understanding is drawn down from her elevation by that love, if it be merely natural. Man has a twofold respiration, one of his body and the other of his spirit. These two respirations can be either separated or conjoined. In merely natural men, especially in hypocrites, they are separated, but in spiritual and sincere men this is rarely the case; wherefore the merely natural man and hypocrite, in whom the understanding is elevated, and in whose memory therefore many things that are of wisdom remain, can speak wisely in company from thought out of the memory; but when he is not in company he thinks, not from the memory, but from his spirit, consequently from his love; and in the same manner

he respires, because thought and respiration act correspondently. That the structure of the lungs is such, that they can respire by virtue of blood from the heart, and also by virtue of blood extrinsic to the heart, was shown above.

418. It is a common opinion that wisdom makes the man; and thus when people hear any one speak and teach wisely, they believe him to be wise; yea, he thinks himself so at that time; for when he speaks and teaches in company, he thinks from the memory, and if he be merely natural, from the surface of his love, which is the affection of honor, glory, or gain: but when he is alone, he thinks from the interior love of his spirit, and then sometimes not wisely but insanely. Hence it may appear, that no one is to be judged of from wisdom of speech, but from his life; that is, not from wisdom of speech separate from life, but from wisdom of speech conjoined to life. By life we mean love. That love is life was shown above.

419. XVI. That love or the will is purified by wisdom in the understanding, if they be elevated together. Man from his birth loves nothing but himself and the world, for nothing else appears before his eyes, and therefore he revolves nothing else in his mind. This love is corporeal-natural, and may be called material; and moreover it has become impure by reason of the separation of heavenly love from it in parents. This love cannot be separated from its impurity, unless a man have the faculty of elevating his understanding into the light of heaven, and of seeing how he ought to live, that his love may be elevated together with his understanding into wisdom. By the understanding the love, that is, the man, sees those evils that pollute and defile the love; and he also sees, that if he shuns and turns away from those evils as sins, he loves the things that are opposite to them, which are all heavenly; then also he sees the means whereby those evils may be shunned and turned from as sins: this the love, that is, the man, sees, by the use of the faculty of elevating his understanding into the light of heaven, whence comes wisdom. In this case, in as far as the love puts heaven in the first place and the world in the second, and at the same time, in as far as it puts the Lord in the first place and self in the second, in so far the love is purged of its uncleanness, and purified; that is, in so far it is elevated into the heat of heaven, and joined to the light of heaven, in which the understanding is, and a marriage is effected, which is the marriage of good and truth, that is, of love and wisdom. Every one may comprehend in the understanding, and see rationally, that in as far as he shuns, and turns away from, thefts and fraudulent acts, in so far he loves sincerity, rectitude, and justice; also that in as far as he shuns and turns away from revenge and hatred, in so far he loves the neighbor; also that in as far as he shuns and turns away from adulteries, in so far he loves chastity, and so on. Yea, scarcely any one knows what there is of heaven

and of the Lord in sincerity, rectitude, justice, love towards the neighbor, chastity, and the rest of the affections of heavenly love, before he has removed their opposites. When he has removed their opposites, then he is in those affections, and from them knows and sees them; in the mean time there is a kind of veil interposed, which indeed transmits the light of heaven to the love, but as he does not love wisdom his spouse in that degree, he does not receive it, yea, haply he reproves and chides her when she returns from her elevation, but still is pacified by this, that the wisdom of his understanding may be subservient to honor, glory, or gain, as a means. But in this case he puts himself and the world in the first place, and the Lord and heaven in the second place; and what is put in the second place is loved in proportion as it is subservient; and if it is not subservient it is renounced and rejected, at any rate after death, if not before. Hence then this truth is evident, that love or the will is purified in the understanding, if they are both elevated together.

420. The same thing is imaged in the lungs, whereof the arteries and veins correspond to affections that are of love, and the respirations to perceptions and thoughts that are of the understanding, as we said above. That the blood of the heart purifies itself of crude matters in the lungs, and also nourishes itself with suitable matters from the air that is inspired, is evident from much experience. That the blood purifies itself of crude matters in the lungs, is evident not only from the influent blood, which is venous, and hence full of the chyle collected from the food and drink, but also from the humidity of the expirations, and from their smell, as well as from the diminished quantity of the blood returned into the left ventricle of the heart. That the blood nourishes itself with suitable matters from the air inspired, is evident from the immense abundance of odors and exhalations that are continually issuing from shrubberies, gardens, and plantations, and from the immense quantity of salts of various kinds issuing with water from land, rivers, and lakes, and from the immense quantity of human and animal exhalations and effluvia with which the air is impregnated. That these enter the lungs with the air, cannot be denied; and as this is the case, it cannot be denied that the blood attracts therefrom such things as are serviceable to it, and those things are serviceable that correspond to the affections of its love. Hence, in the air-cells or inmost parts of the lungs, there are multitudes of small veins with little mouths, which absorb such things; and hence the blood returned into the left ventricle of the heart is changed into arterial and florid blood. These considerations prove, that the blood purifies itself of heterogeneous things, and nourishes itself from homogeneous ones. That the blood in the lungs purifies and nourishes itself correspondently to the affections of the mind, is not yet known, but it is very well known in the spiritual world; for the angels in the heavens are

delighted only with odors that correspond to the love of their wisdom; whereas the spirits in hell are delighted only with odors that correspond to some love in opposition to wisdom; the latter odors are stinking, but the former odors are fragrant. That men in the world impregnate their blood with similar things according to correspondence with the affections of their love, follows of consequence; for what a man's spirit loves, that, according to correspondence, his blood craves, and attracts in respiration. From this correspondence it follows, that a man is purified as to his love, if he loves wisdom, and that he is defiled if he does not love her; all a man's purification being effected by the truths of wisdom, and all his defilement by the falses that are opposed to them.

421. XVII. That love or the will is defiled in the understanding, and by it, if they be not elevated together: because, if love be not elevated, it remains impure, as we said above, n. 419, 420; and when it remains impure, it loves impure things, such as revenge, hatred, fraud, blasphemy, adultery; these are then its affections, which are lusts, and it rejects the things of charity, justice, sincerity, truth, and chastity. We say that love is defiled in the understanding, and by it; in the understanding, when love is affected by those impure things; by the understanding, when love causes the things of wisdom to be made its servants, and still more so when it perverts, falsifies, and adulterates them. Of the state of the heart, or of its blood in the lungs, corresponding to these things, there is no need to say more than has been said above, n. 420; only that instead of the purification of the blood its defilement is effected; and instead of the nourishment of the blood by fragrant exhalations, it is nourished by stenches; just as it is in heaven and in hell.

422. XVIII. That love purified by wisdom in the understanding becomes spiritual and celestial. A man is born natural, but in proportion as his understanding is elevated into the light of heaven, and his love at the same time into the heat of heaven, he becomes spiritual and celestial; in this case he becomes like the garden of Eden, which is at once in vernal light and in vernal heat. The understanding is not made spiritual and celestial, but the love is; and when the love is, it also makes its spouse the understanding spiritual and celestial. The love is made so by a life according to the truths of wisdom, that the understanding teaches and shows. The love imbibes these by its understanding, and not from itself; for the love cannot elevate itself unless it knows truths, and it cannot know them but by an elevated and enlightened understanding; and then it is elevated, in proportion as it loves truths by doing them. It is one thing to understand, and another to will; or one thing to say, and another to do. There are some that understand and speak the truths of wisdom, but neither will nor do them. When the love does the truths of light that it understands and speaks, then it is elevated. A man

may see this from his reason alone; for what is he that understands and speaks the truths of wisdom, while he lives contrary to them, that is, while he wills and acts against them? Love purified by wisdom becomes spiritual and celestial, because a man has three degrees of life, natural, spiritual, and celestial (treated of in Part III.); and man is capable of being elevated from one to another; but he is not elevated by wisdom alone, but by a life according to wisdom, for a man's life is his love: so far, therefore, as he lives according to wisdom, so far he loves it, and he lives according to wisdom in proportion as he purifies himself from uncleannesses, which are sins; and he loves wisdom in proportion as he does this.

423. That love purified by wisdom in the understanding becomes spiritual and celestial, cannot so well be seen by correspondence with the heart and lungs, because no one can see the quality of the blood by which the lungs are kept in their state of respiration: the blood may abound with impurities, and yet not be distinguishable from pure blood; and the respiration of a merely natural man appears similar to the respiration of a spiritual man. But the difference is well understood in heaven, for every one there breathes according to the marriage of love and wisdom; wherefore as the angels are known by that marriage, they are also known by their respiration; and hence when any one, who is not in that marriage, comes into heaven, he experiences anguish at the chest, and gasps for breath like one in the agonies of death; wherefore such persons throw themselves headlong down, and never rest till they are with those who are in a similar respiration, for then by correspondence they are in similar affection, and thence in similar thought. Hence it may appear, that with the spiritual man, the purer blood, which by some is called the animal spirit, is purified; and that it is purified in proportion as the man is in the marriage of love and wisdom: this purer blood proximately corresponds to that marriage; and as this flows into the blood of the body, it follows that the latter is also purified by it: the contrary takes place with those in whom the love is defiled in the understanding. But, as we said, no one can explore this by any experiment on the blood, but only by the affections of love, because these correspond to the blood.

424. XIX. That love defiled in and by the understanding, becomes natural, sensual, and corporeal. Natural love, separated from spiritual love, is opposite to spiritual love; for natural love is the love of self and the world, and spiritual love is the love of the Lord and the neighbor; and the love of self and the world looks downward and outward, and the love of the Lord looks upward and inward. Wherefore, when natural love is separated from spiritual love, it cannot be elevated from a man's proprium, but remains immersed therein, and so far as it loves this, so far it is glued to it; and then if the understanding ascends, and sees the truths of wisdom by the light of heaven, the natural love draws it