some
languages are the same word; also, that when a man dies, he is said to
give up the ghost or spirit; also, that life returns, after suffocation
or swooning, when the spirit or breath of the lungs comes back. Because
in these cases nothing but the breath or air is perceived, it is concluded
from the eye and bodily sense that the spirit and soul of man after death
is not the man. From this corporeal conclusion about the spirit and soul,
various hypotheses have arisen, and these have given birth to a belief
that man after death does not become a man until the day of the last
judgment, and that meanwhile his spirit remains somewhere or other
awaiting reunion with the body, according to what has been shown in the
Continuation concerning the Last Judgment (n. 32-38). Because man's mind
is his spirit, the angels, who also are spirits, are called minds.

387. Man's mind is his spirit, and the spirit is the man, because by the
mind all things of man's will and understanding are meant, which things
are in first principles in the brains and in derivatives in the body;
therefore in respect to their forms they are all things of man. This
being so, the mind (that is, the will and understanding) impels the body
and all its belongings at will. Does not the body do whatever the mind
thinks and wills? Does not the mind incite the ear to hear, and direct
the eye to see, move the tongue and the lips to speak, impel the hands
and fingers to do whatever it pleases, and the feet to walk whither it
will? Is the body, then, anything but obedience to its mind; and can the
body be such unless the mind is in its derivatives in the body? Is it
consistent with reason to think that the body acts from obedience simply
because the mind so wills? in which case they should be two, the one above
and the other below, one commanding, the other obeying. As this is in no
way consistent with reason, it follows that man's life is in its first
principles in the brains, and in its derivatives in the body (according
to what has been said above, n. 365); also that such as life is in first
principles, such it is in the whole and in every part (n. 366); and by
means of these first principles life is in the whole from every part, and
in every part from the whole (n. 367). That all things of the mind have
relation 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
make the life