382、⑷理解力对应于肺。这一点从前面关于意愿与心的对应关系的说明可以推知。因为有两样事物在属灵人，也就是心智里面掌权，即意愿和理解力；有两样事物在属世人，也就是身体里面掌权，即心和肺；心智的一切与身体的一切存在一种对应关系，如前所述(374节)。由此可知，意愿对应于心，理解力对应于肺。此外，谁都能通过细想自己的思维和言语而在自己身上发现，理解力对应于肺。
通过思维会发现：没有肺呼吸的同步性和一致性，没有人能进行思考。因此，当一个人静静思考时，他的呼吸是安静的。如果他深入思考，那么他的呼吸是深沉的。他照着他的思维，因而照着从他的爱流出的情感或慢或快，或急切或温柔，或专注地呼入呼出，收缩和扩张他的肺。事实上，他若完全屏住呼吸，就无法思考，除非在灵里通过灵的呼吸进行思考，这种事是不易察觉的。
通过言语会发现：没有肺的同步辅助，嘴里就发不出一丝声音。因为转变为话语的声音都是从肺经由气管和会厌发出的。因此，照着吼声的膨胀和通道的打开，嗓音可上扬，甚至成为一种喊叫，也照着它们的收缩而放低；如果通道完全关闭，言语和思维就会一起停止。
382, 4. Discernment corresponds to the lungs. This follows from what has already been said [378-381] about volition's correspondence with the heart. There are, that is, two dominant things in the spiritual person or mind, namely volition and discernment, and there are two dominant things in the physical self or the body, namely heart and lungs. There is a correspondence of everything in the mind with everything in the body, as already noted [374-377]. It then follows that if volition corresponds to the heart, discernment corresponds to the lungs.
Everyone can observe internally that discernment corresponds to the lungs on the basis of thought and on the basis of speech. On the basis of thought: we cannot think at all without the concurrence and support of the breath of our lungs. So quiet thought is accompanied by quiet breathing, deep thought by deep breathing. We hold and release our breath, we suppress or intensify our breathing, in response to our thinking--in response, then, to the inflow of some feeling related to what we love, breathing slowly, rapidly, eagerly, gently, or intently. In fact, if we suppress our breathing completely, the only way we can think is in the spirit, by its breathing, which is not clearly noticeable.
On the basis of speech: not even the shortest word comes from the mouth without the support of our lungs. The sound that is articulated into words comes entirely from the lungs through the trachea and epiglottis. So depending on the inflation of this bellows and the opening of its passageways, speech is either amplified into shouting or, by their contraction, muted; and if the passage is completely blocked, speech and thought both cease.
382. (4) The intellect corresponds to the lungs. This follows from what we have said about the correspondence of the will with the heart. For there are two entities which reign in the spiritual self or the mind, namely the will and intellect, and there are two entities which reign in the natural self or the body, namely the heart and lungs; and there is a correspondence of all the mind's constituents with all the body's constituents, as we said above. 1 It follows therefore that as the will corresponds to the heart, the intellect corresponds to the lungs.
Everyone may also observe in himself that the intellect corresponds to the lungs by considering both his thought and his speech.
[2] As regards thought, it is impossible for anyone to think without his pulmonary respiration's concurring and according. Consequently when someone thinks quietly, he breathes quietly. If he thinks deeply, he breathes deeply. He breathes in and out, contracting and expanding his lungs, in accordance with his thought, thus in accordance with the affection flowing in from his love - slowly, quickly, eagerly, gently, intently. Indeed, if he holds his breath altogether, he cannot think, except in his spirit in consequence of its respiration, something of which he is not consciously aware.
[3] As regards speech, not the least utterance of a word flows from the mouth without the ancillary aid of the lungs. For sound which is articulated into words issues wholly from the lungs through the trachea and epiglottis. Consequently, speech is raised even to a shout in the measure that those bellows are inflated and that passage opened, and lowered in the measure that they are contracted. And if the passage is blocked, speech ceases, along with thought.
Footnotes:
1. No. 374.
382. (iv) The understanding corresponds to the lungs. This follows from what has been said concerning the correspondence of the will with the heart; for will and understanding are the two things which reign in the spiritual man or in the mind; and the heart and lungs are the two things which reign in the natural man or in the body; and the correspondence is between all the things of the mind and all the things of the body, as was said above; from which it follows that the will corresponds to the heart, and the understanding to the lungs. Moreover, everyone may observe in himself, both from his thought and from his speech, that the understanding corresponds to the lungs. From thought: No one can think unless the respiration agrees and harmonizes; consequently, when one is thinking quietly the breathing is quiet, if one thinks deeply the breathing is deep; the breath is drawn in and let out, the lungs contract and expand according to the thought, thus according to the influx from love, slowly, quickly, eagerly, gently, intently; indeed, if the breath be held completely, it is impossible to think except in one's spirit by its own respiration, and that is not manifestly perceptible. From speech: For not the slightest sound escapes from the mouth without the assistance of the lungs; for the sound, which is articulated into words, all comes forth by means of the trachea and epiglottis; wherefore, according to the inflation of those bellows and the opening of the passage, the voice is raised even to a shout, and according to the contraction is lowered; and, if the passage is closed, speech together with thought, ceases.
382. (4) The understanding corresponds to the lungs. This follows from what has been said of the correspondence of the will with the heart; for there are two things, will and understanding, which reign in the spiritual man, that is, in the mind, and there are two things, heart and lungs, which reign in the natural man, that is, in the body; and there is correspondence (as was said above) of all things of the mind with all thinks of the body; from which it follows that as the will corresponds to the heart, so the understanding corresponds to the lungs. Moreover, that the understanding corresponds to the lungs any one may observe in himself, both from his thought and from his speech. (1) From thought: No one is able to think except with the concurrence and concordance of the pulmonary respiration; consequently, when he thinks tacitly he breathes tacitly, if he thinks deeply he breathes deeply; he draws in the breath and lets 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.
382. IV. Quod Intellectus correspondeat Pulmoni, hoc sequitur ex dictis de correspondentia voluntatis cum corde; sunt enim duo quae regnant in spirituali homine seu in Mente, Voluntas et Intellectus, et sunt duo quae regnant in naturali homine seu in Corpore, Cor et Pulmo; et Correspondentia est omnium Mentis cum omnibus Corporis, ut supra dictum est; inde sequitur, [quod] cum 1 Voluntas correspondet Cordi, Intellectus correspondeat Pulmoni. Quisque etiam apud se potest animadvertere, quod Intellectus correspondeat Pulmoni, tam ex cogitatione sua, quam ex loquela sua;
[2] ex Cogitatione; non potest quisquam cogitare nisi pulmonaris spiritus 2 concurrat et concordet, quare cum tacite cogitat, tacite respirat[;] si alte cogitat, alte respirat; retrahit et remittit, comprimit et elevat pulmonem secundum cogitationem, ita secundum influxum affectionis ex amore, lente, festine, cupide, clementer, attente; imo si prorsus continet spiritum, non potest cogitare, nisi in suo spiritu ex ejus respiratione, quod non manifeste appercipitur.
[3] Ex Loquela; non 3 effluit ex ore minimum vocis absque adjutrice ope pulmonis, sonus enim, qui articulatur in voces, omnis existit e Pulmone per tracheam et epiglottidem; quare loquela secundum inflationem follis istius, et aperitionem meatus ejus, exaltatur usque in clamorem, et secundum contractionem diminuitur, et si meatus obstipatur, cessat loquela cum cogitatione.
Footnotes:
1. Prima editio: dum
2. Prima editio: spirirus
3. Prima editio: non enim