417、由于爱对应于心，理解力对应于肺，所以上述内容可通过它们的对应关系得到证实。例如，理解力如何能被提升到它自己固有的爱之上，甚至进入一种智慧状态；如果这爱只是属世的，那么理解力是如何被它从高处拉下来的。人拥有双重呼吸，即身体的呼吸和灵的呼吸。这两种呼吸可分可合。在纯属世人，尤其伪君子身上，它们是分离的；但在属灵的诚实人身上，它们很少分离。因此，理解力已经被提升，因而各种智慧事物留在记忆里的纯属世人和伪君子，与其他人在一起时，就通过基于记忆的思维明智地说话；但当与其他人不在一起时，他就照着他的灵，因而照着他的爱，而不是照着他的记忆进行思考。他也以同样的方式呼吸，因为思维和呼吸以对应的方式行动。我们在前面已经说明，肺部结构是这样：它们既能通过来自心脏的血液呼吸，也能通过来自心脏之外的血液呼吸。
417. Since love corresponds to the heart and discernment to the lungs, what I have just said can be supported by their correspondence. That is, we can see how discernment can be lifted above its own love all the way into wisdom and how if the love is merely earthly it will pull discernment down from its height.
We have two kinds of breathing, one physical and one spiritual. These two kinds of breathing can be independent or coordinated. For people who are completely earthly-minded, especially for hypocrites, they are independent, while for spiritual and honest people they rarely are. This means that once their discernment has been lifted up so that they have a store of elements of wisdom left in their memory, people who are completely earthly-minded and hypocritical can talk wisely in public because their thinking is based on their memory. Still, when they are not in public they base their thinking on their spirit and not on their memory, which means they base it on their love. They breathe in the same way, since thinking and breathing are responsive to each other.
I have already explained [405, 415] that the structure of the lungs enables breathing to take place from blood directly from the heart and from blood not directly from the heart.
417. Now because love corresponds to the heart, and the intellect to the lungs, the foregoing observations can be confirmed by their correspondence - thus how the intellect can be elevated above the native love even into a state of wisdom, and how the intellect is drawn back from its elevated state by that love if the love is merely natural.
A person possesses a double respiration, one of the body and the other of the spirit. These two respirations can be separated, and they can also be conjoined. In merely natural people, in hypocrites especially, they are separated, but in spiritual and sincere people rarely. Consequently the merely natural person and hypocrite in whom the intellect has been elevated, and who retains in memory therefore many matters that are matters of wisdom, can in the company of others speak wisely from thought based on memory; but when he is not in the company of others, he thinks not in accord with his memory but in accord with his spirit, thus in accord with his love. He also breathes in a like manner, since thought and respiration function correspondingly.
We have already shown above that the structure of the lungs is such that they can breathe in consequence of blood from the heart, and in consequence of blood from outside the heart.
417. Now since love corresponds to the heart, and the understanding to the lungs, the above statements can be confirmed by their correspondence; thus, how the understanding can be raised above its own particular love even into wisdom; also, how the understanding is drawn back from its elevation by that love, if this is merely natural. Man has a twofold respiration, one of the body and the other of the spirit. These two respirations can be separated and can also be conjoined; with merely natural men, particularly with hypocrites, they are separated, but rarely with spiritual and sincere men. Consequently a merely natural man and hypocrite, whose understanding has been elevated and in whose memory, therefore, many things of wisdom remain, can talk wisely in company by thought from the memory; but when he is not in company, he does not think from the memory, but from his spirit, thus from his love. In like manner also he breathes, because thought and respiration act correspondently. That the structure of the lungs is such that they can breathe both by blood from the heart and by blood from outside the heart has been shown above.
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.
417. Nunc quia amor correspondet cordi, ac intellectus pulmoni, supradicta confirmari possunt per correspondentiam illorum, ita quomodo intellectus potest elevari supra amorem proprium usque in sapientiam, tum quomodo intellectus ab amore illo, si hic mere naturalis est, ab elevatione retrahitur. Est homini duplex respiratio, una corporis et altera spiritus; hae binae respirationes possunt separari et quoque conjungi; apud mere naturales homines, imprimis apud hypocritas, separantur, 1 at apud spirituales et sinceros homines raro, quare mere naturalis homo et hypocrita, apud quem intellectus elevatus est, et inde plura quae sapientiae sunt in memoria remanent, in caetu ex cogitatione e memoria potest sapienter loqui, at cum non in caetu est, non ex memoria sed ex spiritu suo, ita ex amore suo[,] cogitat; similiter etiam respirat, quoniam cogitatio et respiratio correspondenter agunt. Quod fabrica pulmonis talis sit, ut respirare possit ex sanguine e corde, et ex sanguine extra cor, supra ostensum est.
Footnotes:
1. Prima editio: separantur;