it out,
contracts and expands the lungs, slowly or quickly, eagerly, gently, or
intently, all in conformity to his thought, thus to the influx of affection
from love; yea, if he hold the breath entirely he is unable to think,
except in his spirit by its respiration, which is not manifestly perceived.
(2) From speech: Since not the least vocal sound flows forth from the mouth
without the concurrent aid of the lungs, - for the sound, which is
articulated into words, all comes forth from the lungs through the trachea
and epiglottis, - therefore, according to the inflation of these bellows
and the opening of the passage the voice is raised even to a shout, and
according to their contraction it is lowered; and if the passage is
entirely closed speech ceases and thought with it.

383. Since the understanding corresponds to the lungs and thought
therefrom to the respiration of the lungs, in the Word, "soul" and "spirit"
signify the understanding; for example:

Thou shalt love the Lord thy God with all thy heart and with all
thy soul (Matt. 22:37).

God will give a new heart and a new spirit (Ezek. 36:26; Psalm 51:10).

That "heart" signifies the love of the will was shown above; therefore
"soul" and "spirit" signify the wisdom of the understanding. That the
spirit of God, also called the Holy Spirit, means Divine Wisdom, and
therefore Divine Truth which is the light of men, may be seen in The
Doctrine of the New Jerusalem concerning the Lord (n. 50, 51), therefore,

The Lord breathed on His disciples, and said, Receive ye the Holy
Spirit (John 20:22);

for the same reason it is said that:

Jehovah God breathed into the nostrils of Adam the breath of lives,
and he was made into a living soul (Gen. 2:7);

also He said to the prophet:

Prophesy upon the breath, and say unto the wind, Come from the four
winds, O breath, and breathe upon these slain, that they may live
(Ezek. 37:9);

likewise in other places; therefore the Lord is called "the breath of the
nostrils," and "the breath of life." Because respiration passes through
the nostrils, perception is signified by them; and an intelligent man is
said to be keen-scented, and an unintelligent man to be dull-scented. For
the same reason, spirit and wind in the Hebrew, and in some other
languages, are the same word; for the word spirit is derived from a word
that means breathing; and therefore when a man dies he is said to