416. (15) Otherwise love or the will draws down wisdom, or the understanding, from its elevation, that it may act as one with itself.  There is natural love and there is spiritual love.  A man who is in natural and in spiritual love both at once, is a rational man; but one who is in natural love alone, although able to think rationally, precisely like a spiritual man, is not a rational man; for although he elevates his understanding even to heavenly light, thus to wisdom, yet the things of wisdom, that is, of heavenly light, do not belong to his love.  His love, it is true, effects the elevation, but from desire for honor, glory and gain.  But when he perceives that he gains nothing of the kind from that elevation (as is the case when he thinks with himself from his own natural love), then he does not love the things of heavenly light or wisdom; consequently he then draws down the understanding from its height, that it may act as one with himself.  For example:  when the understanding by its elevation is in wisdom, then the love sees what justice is, what sincerity is, what chastity is, even what genuine love is.  This the natural love can see by its capacity to understand and contemplate things in heavenly light; it can even talk and preach about these and explain them as at once moral and spiritual 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.