spirit (or breath) and wind, in the Hebrew, and in some other languages, are expressed by one word; for the word spirit derives its origin from breathing [animatio], wherefore also when a man dies it is said that he gives up the ghost [emittat animam]. And hence men believe, that a spirit is wind, or somewhat aereal, like the breath of the lungs; and the soul the same. Hence it may appear that by loving God with all the heart and all the soul, is meant with all the love and all the understanding; and that by giving a new heart and a new spirit, is meant giving a new will and a new understanding. As spirit signifies understanding, therefore it is said of Bezaleel, that he was "filled with the spirit of wisdom, of intelligence, and of knowledge," Exod. xxxi. 3; and of Joshua, that he was "filled with the spirit of wisdom," Deut. xxxiv. 9; and Nebuchadnezzar says of Daniel, that "the excellent spirit of knowledge, of intelligence, and of wisdom, was in him,” Dan. vi. 3; and in Isaiah it is said, "They that erred in spirit shall have intelligence," xxix. 24. So also in many other places. 384. Since all things of the mind relate to the will and understanding, and all things of the body to the heart and lungs, therefore in the head there are two brains, distinct from each other like the will and understanding, the cerebellum particularly for the will, and the cerebrum particularly for the understanding. So the heart and lungs in the body are distinct from the other viscera; they are separated by the diaphragm, and inclosed in their proper covering, the pleura, and constitute that part of the body called the breast. In the other parts of the body, the members, organs, and viscera, the will and understanding are conjoined, and hence they are in pairs; as the arms and hands, loins and feet, eyes, nostrils; in the body, the kidneys, ureters, and testicles; the viscera that are not in pairs are divided into right and left. The brain also is divided into two hemispheres, the heart into two ventricles, and the lungs into two lobes; and the right of each relates to the good of truth, and the left to the truth of good; in other words, the right relates to the good of love, whence comes the truth of wisdom, and the left to the truth of wisdom from the good of love. And as the conjunction of good and truth is reciprocal, and that conjunction makes as it were a one, hence those pairs act together and conjointly, in their functions, motions, and senses. 385. V. That this correspondence may be the means of discovering many arcana concerning the will and understanding, thus also concerning love and wisdom. In the world it is scarcely known what the will is, and what love is, since a man cannot love, and thereby will, of himself, as he can understand and think as of himself: just as he cannot himself act on the heart to make it move, as he can himself act on the lungs to make them respire. Now as it is scarcely known in the world what the will and love are, and yet it is known what the heart and lungs are, [the two latter are objects of sight and may be seen, and also are seen and described by anatomists, whereas the will and the understanding are not objects of sight, and cannot be seen;] therefore when it is known that they correspond, and thereby act as one, many arcana may be discovered concerning the will and understanding, which cannot be discovered otherwise; as concerning the conjunction of the will with the understanding, and the reciprocal conjunction of the understanding with the will; the conjunction of love with wisdom, and the reciprocal conjunction of wisdom with love; the derivation of love into affections, and the consociation of the affections, and their influx into their perceptions and thoughts, and at length according to correspondence into the acts and senses of the body. These and many more arcana may both be discovered and demonstrated by the conjunction of the heart and lungs, and by the influx of blood from the heart into the lungs, and its reciprocal influx from the lungs into the heart, and thence through the arteries into all the members, organs, and viscera, of the body. 386. VI. That a man's mind is his spirit, and that the spirit is a man, and that the body is the external, by which the mind or spirit feels and acts in the world. That a man's mind is his spirit, and that the spirit is a man, is difficult of belief by those who think that the spirit is wind, and the soul as it were somewhat ethereal, like the breath of the lungs; for they say, how can a spirit be a man, when it is a spirit; and how can the soul be a man, when it is the soul? They think similarly of God, because He is called a spirit. They have derived this idea of the spirit and the soul from the fact, that spirit and wind in some languages are expressed by one word; also, that when a man dies, he is said to give up the ghost; and that life returns, when the spirit or breath of the lungs returns in persons who had been suffocated or in a swoon; and as they do not then perceive any thing but wind and air, they judge, from the eye and bodily sense, that a man's spirit and soul after death is not a man. corporeal opinion of the spirit and soul has given birth to various hypotheses, and these to a belief, that a man does not become a man till the day of judgment, and that in the mean time he abides in some place or other, and waits for reunion, according to what we said in the CONTINUATION OF THE LAST JUDGMENT, n. 32 to 38. As a man's mind is his spirit, therefore the angels, who are also spirits, are called minds. This 387. A man's mind is his spirit, and the spirit a man, because the mind means all things of a man's will and understanding, and these are in their principles in the brains and in their principiates in the body; therefore they are all things of a man, as to their forms; and this being the case, the mind, or the will and understanding, actuates the body and all its parts at pleasure; for the body does whatever the mind thinks and wills. The mind directs the ear to hear, and disposes the eye to see; the mind moves the tongue and lips to speak; it actuates the hands and fingers to do whatever it pleases; and the feet to walk whither it will. Is the body then any thing but obedience to the mind? Can the body be such, unless the mind in its principiates be in the body? Is it reasonable to think, that the body acts in obedience because the mind so wills? At this rate they would be two, one above and the other below, and one would command and the other obey. Since this is not reasonable, it follows, that man's life is in its principles in the brains, and in its principiates in the body, according to what we said above, n. 365; also that such as the life is in its principles, such is it in the whole and in every part, n. 366; and that the life by these principles is from every part in the whole, and from the whole in every part, n. 367. That all things of the mind relate to the will and understanding, and that the will and understanding are the receptacles of love and wisdom from the Lord, and that these two constitute a man's life, was shown in the preceding pages. 388. From what has now been said it may also be seen, that a man's mind is the man himself. The first rudiment of the human form, or the human form itself, with all and singular its parts, is derived from principles continued from the brain through the nerves; according to what was also shown above. After death a man comes into this form, which is then called a spirit and an angel, and which is in all perfection a man, but spiritual. The material form, added and superinduced in the world, is not a human form of itself, but from the above spiritual form, being added and superinduced to enable a man to perform uses in the natural world, and to carry along with him, from the purer substances of the world, some fixed continent for spiritual things, and so to continue and perpetuate his life. It is a tenet of angelic wisdom, that the mind of a man, not only in general, but in every particular, is in a perpetual effort to the human form, because God is a Man. 389. For a man to be a man, no part must be wanting, that exists in perfect man either in the head or the body. There is nothing there that does not enter into that form, and constitute it. It is the form of love and wisdom, which, viewed in itself, is divine. It involves all the determinations of love and wisdom, which are infinite in God-Man, but finite in His images,-in men, angels, and spirits. If any part that exists in a man were wanting, there would be wanting something of determination from love and wisdom corresponding to it, through which the Lord might be in man from primaries in ultimates, and from His divine love by His divine wisdom provide uses in the created world. 390 VII. That the conjunction of a man's spirit with his body is by the correspondence of his will and understanding with his heart and lungs, and their disjunction by the non-correspondence. Since hitherto it has not been known that a man's mind, by which we mean his will and understanding, is his spirit, and that the spirit is a man, and that the spirit of a man has a pulse and respiration as well as his body, it could not be known that the pulse and respiration of a man's spirit flow into the pulse and respiration of his body, and produce them. Seeing therefore that a man's spirit has a pulse and respiration as well as his body, it follows that there is a similar correspondence of the pulse and respiration of a man's spirit with the pulse and respiration of his body; for, as was said, the mind is his spirit: wherefore when the correspondence of these two motions ceases, a separation is effected, which is death. Separation or death ensues, when the body comes into such a state, from whatever disease or accident it be, that it cannot act as one with its spirit; thus their correspondence perishes, and with it their conjunction; not when the respiration only ceases; but when the pulsation of the heart ceases: for so long as the heart moves, love with its vital heat remains, and preserves life, as is evident from the case of swoon and from suffocations, also from the state of fœtal life in the womb. In a word, the life of a man's body depends on the correspondence of its pulse and respiration with the pulse and respiration of his spirit; and when that correspondence ceases, the body's life ceases, and his spirit departs, and continues its life in the spiritual world, which is so much like his life in the natural world, that he does not know that he is deceased. Men in general are in the spiritual world two days after leaving the body; for I have conversed with some after two days. 391. That spirits have a pulse and respiration as well as men in the body, cannot be shown otherwise than by spirits and angels themselves, when permission is given to converse with them. This permission has been given to me. When questioned concerning this matter, they said that they are as much men as men in the world, and that they also have a body, but a spiritual one, and that they also feel the pulsation of the heart in the chest, and of the artery at the wrist, like men in the natural world: on this subject I have questioned many, and they all said alike. That a man's spirit respires in his body, has been given me to know from my own experience. The angels were once allowed to guide my respiration and diminish it at pleasure, and at length to stop it, until the respiration of my spirit only remained, which I then sensibly perceived. That the like was done to me when I was instructed of the state of dying persons, may be seen in the work on HEAVEN AND HELL, n. 449. I have sometimes also been reduced to the respiration of my spirit alone, which I then sensibly perceived to be in concord with the common respiration of heaven. Many times also I have been in a similar state with the angels, and likewise elevated to them into heaven, and then in the spirit out of the body, and spoke with them with a respiration in like manner as in the world. These and other living proofs convinced me, that a man's spirit respires not only in his body, but also after he has left the body; and that the respiration of the spirit is so secret, that it is not perceived by a man, and that it flows into the manifest respiration of the body, as cause into effect, and as thought into the lungs, and by the lungs into speech. Hence also it is evident, that the conjunction of the spirit and body in a man, is by means of the correspondence of the cardiac and pulmonary motion of both. 392. The cardiac and pulmonary motions exist and persist, because the universal angelic heaven in general and in particular is in them; and the universal angelic heaven is in them, because the Lord from the sun, where He Himself is, and which is from Him, infuses them. That sun operates these two motions from the Lord. And as all things of heaven and the world depend on the Lord by that sun, in such connection, by virtue of their form, that they are a connected work from first to last, and as the life of love and wisdom is from Him, and all the powers of the universe are from life, it is evident that they have no other source. follows, that their variation is according to the reception of love and wisdom. It 393. Of the correspondence of these motions more will be said in what follows; as what it is with those who respire with heaven, and with those who respire with hell, also what with those who speak with heaven, and think with hell, thus with hypocrites, flatterers, dissemblers, and others. 394. THAT ALL THINGS THAT CAN BE KNOWN OF THE WILL AND UNDERSTANDING, OR OF LOVE AND WISDOM, CONSEQUENTLY ALL THAT CAN BE KNOWN OF MAN'S SOUL, MAY BE KNOWN FROM THE CORRESPONDENCE OF THE HEART WITH THE WILL, AND OF THE UNDERSTAND ING WITH THE LUNGS. Many in the learned world have labored in investigating the soul; but as they knew nothing of the spiritual world, and of the state of man after death, they could not do otherwise than construct hypotheses, not respecting the soul's nature, but its operation on the body: of the soul's nature they could have no other idea, than as of something most pure in ether, and of its continent as of ether. On this subject however they durst not publish much, for fear they should attribute any thing natural to the soul, knowing that the soul is spiritual. Now having such a conception of the soul, and yet knowing that the soul acts on the body, and produces every thing in it that has relation to sense and motion; therefore they labored, as we before observed, to investigate the soul's operation on the body, which some said was effected by influx, and some, by harmony. But as this means discovered nothing, in which a mind desirous to see the ground of things can acquiesce, therefore it has been given me to converse with angels, |