Angelic Wisdom Concerning the Divine Love and the Divine Wisdom Part 12

(2) From man's formation in the womb; in that the brain or head is first developed, and continues for some time larger than the body.

(3) In that the head is above and the body below; and it is according to order for the higher to act upon the lower, and not the reverse.

(4) In that, when the brain is injured in the womb or by a wound or by disease, or by excessive application, thought is weakened and sometimes the mind becomes deranged.

(5) In that all the external senses of the body sight, hearing, smell, and taste, with touch (the universal sense) as also speech, are in the front part of the head, which is called the face, and communicate immediately through fibers with the brains, and derive therefrom their sensitive and active life.

(6) It is from this that affections, which are of love, appear imaged forth in the face, and that thoughts, which are of wisdom, are revealed in a kind of sparkle of the eyes.

(7) Anatomy teaches that all fibers descend from the brains through the neck into the body, and that none ascend from the body through the neck into the brains. And where the fibers are in their first principles or firsts, there life is in its first principles or firsts. Will any one venture to deny that life has its origin where the fibers have their origin?

(8) Ask any one of common perception where his thought resides or where he thinks, and he will say, In the head. Then appeal to some one who has a.s.signed the seat of the soul to some gland or to the heart or somewhere else, and ask him where affection and thought therefrom are in their firsts, whether they are not in the brain? and he will answer, No, or that he does not know. The cause of this ignorance may be seen above (n. 361).

366. (3) Such as life is in its first principles, such it is in the whole and in every part. That this may be perceived, it shall now be told where in the brains these first principles are, and how they become derivative.

Anatomy shows where in the brains these first principles are; it teaches that there are two brains; that these are continued from the head into the spinal column; that they consist of two substances, called cortical substance and medullary substance; that cortical substance consists of innumerable gland-like forms, and medullary substance of innumerable fiber-like forms. Now as these little glands are heads of fibrils, they are also their first principles. For from these, fibers begin and thereupon go forth, gradually bundling themselves into nerves. These bundles or nerves, when formed, descend to the organs of sense in the face, and to the organs of motion in the body, and form them. Consult any one skilled in the science of anatomy, and you will be convinced.

This cortical or glandular substance const.i.tutes the surface of the cerebrum, and also the surface of the corpora striata, from which proceeds the medulla oblongata; it also const.i.tutes the middle of the cerebellum, and the middle of the spinal marrow. But medullary or fibrillary substance everywhere begins in and proceeds from the cortical; out of it nerves arise, and from them all things of the body. That this is true is proved by dissection. They who know these things, either from the study of anatomical science or from the testimony of those who are skilled in the science, can see that the first principles of life are in the same place as the beginnings of the fibers, and that fibers cannot go forth from themselves, but must go forth from first principles. These first principles, that is, beginnings, which appear as little glands, are almost countless; their mult.i.tude may be compared to the mult.i.tude of stars in the universe; and the mult.i.tude of fibrils coming out of them may be compared to the mult.i.tude of rays going forth from the stars and bearing their heat and light to the earth. The mult.i.tude of these little glands may also be compared to the mult.i.tude of angelic societies in the heavens, which also are countless, and, I have been told, are in like order as the glands. Also the mult.i.tude of fibrils going out from these little glands may be compared to the spiritual truths and goods which in like manner flow down from the angelic societies like rays. From this it is that man is like a universe, and like a heaven in least form (as has been frequently said and shown above). From all which it can now be seen that such as life is in first principles, such it is in derivatives; or such as it is in its firsts in the brains, such it is in the things arising therefrom in the body.

367. (4) By means of first principles life is in the whole from every part, and in every part from the whole. This is because the whole, which is the brain and the body together, is originally made up of nothing but fibers proceeding from their first principles in the brains. It has no other origin, as is evident from what has been shown just above (n. 366); consequently, the whole is from every part; and by means of these first principles life is in every part from the whole, because the whole dispenses to each part its task and needs, thereby making it to be a part in the whole. In a word, the whole has existence from the parts, and the parts have permanent existence from the whole. That there is such reciprocal communion, and conjunction thereby, is clear from many things in the body. For the same order prevails there as in a state, commonwealth, or kingdom; the community has its existence from the individuals which are its parts, and the parts or individuals have permanent existence from the community. It is the same with every thing that has form, most of all in man.

368. (5) Such as the love is, such is the wisdom, consequently such is the man. For such as the love and wisdom are, such are the will and understanding, since the will is the receptacle of love, and the understanding of wisdom, as has been shown above; and these two make the man and his character. Love is manifold, so manifold that its varieties are limitless; as can be seen from the human race on the earths and in the heavens. There is no man or angel so like another that there is no difference. Love is what distinguishes; for every man is his own love. It is supposed that wisdom distinguishes; but wisdom is from love; it is the form of love; love is the esse of life, and wisdom is the existere of life from that esse. In the world it is believed that the understanding makes the man; but this is believed because the understanding can be elevated, as was shown above, into the light of heaven, giving man the appearance of being wise; yet so much of the understanding as transcends, that is to say, so much as is not of the love, although it appears to be man's and therefore to determine man's character, is only an appearance. For so much of the understanding as transcends is, indeed, from the love of knowing and being wise, but not at the same time from the love of applying to life what man knows and is wise in. Consequently, in the world it either in time pa.s.ses away or lingers outside of the things of memory in its mere borders as something ready to drop off; and therefore after death it is separated, no more of it remaining than is in accord with the spirit's own love. Inasmuch as love makes the life of man, and thus the man himself, all societies of heaven, and all angels in societies, are arranged according to affections belonging to love, and no society nor any angel in a society according to anything of the understanding separate from love. So likewise in the h.e.l.ls and their societies, but in accordance with loves opposite to the heavenly loves. From all this it can be seen that such as the love is such is the wisdom, and consequently such is the man.

369. It is acknowledged, indeed, that man is such as his reigning love is, but only in respect to his mind and disposition, not in respect to his body, thus not wholly. But it has been made known to me by much experience in the spiritual world, that man from head to foot, that is, from things primary in the head to the outmosts in the body, is such as his love is. For all in the spiritual world are forms of their own love; the angels forms of heavenly love, the devils of h.e.l.lish love; the devils deformed in face and body, but the angels beautiful in face and body.

Moreover, when their love is a.s.sailed their faces are changed, and if much a.s.sailed they wholly disappear. This is peculiar to that world, and so happens because their bodies make one with their minds. The reason is evident from what has been said above, that all things of the body are derivatives, that is, are things woven together by means of fibers out of first principles, which are receptacles of love and wisdom. Howsoever these first principles may be, their derivatives cannot be different; therefore wherever first principles go their derivatives follow, and cannot be separated. For this reason he who raises his mind to the Lord is wholly raised up to Him, and he who casts his mind down to h.e.l.l is wholly cast down thither; consequently the whole man, in conformity to his life's love, comes either into heaven or into h.e.l.l. That man's mind is a man because G.o.d is a Man, and that the body is the mind's external, which feels and acts, and that they are thus one and not two, is a matter of angelic wisdom.

370. It is to be observed that the very forms of man's members, organs, and viscera, as regards the structure itself, are from fibers that arise out of their first principles in the brains; but these become fixed by means of such substances and matters as are in earths, and from earths in air and in ether. This is effected by means of the blood. Consequently, in order that all parts of the body may be maintained in their formation and rendered permanent in their functions, man requires to be nourished by material food, and to be continually renewed.

371. THERE IS A CORRESPONDENCE OF THE WILL WITH THE HEART, AND OF THE UNDERSTANDING WITH THE LUNGS.

This shall be shown in the following series:

(1) All things of the mind have relation to the will and understanding, and all things of the body to the heart and lungs.

(2) There is a correspondence of the will and understanding with the heart and lungs, consequently a correspondence of all things of the mind with all things of the body.

(3) The will corresponds to the heart.

(4) The understanding corresponds to the lungs.

(5) By means of this correspondence many arcana relating to the will and understanding, thus also to love and wisdom, may be disclosed.

(6) Man's mind is his spirit, and the spirit is the man, while the body is the external by means of which the mind or spirit feels and acts in its world.

(7) The conjunction of man's spirit with his body is by means of the correspondence of his will and understanding with his heart and lungs, and their separation is from non-correspondence.

372. (1) All things of the mind have relation to the will and understanding, and all things of the body to the heart and lungs. By the mind nothing else is meant than the will and understanding, which in their complex are all things that affect man and all that he thinks, thus all things of man's affection and thought. The things that affect man are of his will, and the things that he thinks are of his understanding.

That all things of man's thought are of his understanding is known, since he thinks from the understanding; but it is not so well known that all things of man's affection are of his will, this is not so well known because when man is thinking he pays no attention to the affection, but only to what he is thinking; just as when he hears a person speaking, he pays no attention to the tone of the voice but only to the language. Yet affection is related to thought as the tone of the voice is to the language; consequently the affection of the one speaking is known by the tone, and his thought by the language. Affection is of the will, because all affection is of love, and the will is the receptacle of love, as was shown above. He that is not aware that affection is of the will confounds affection with understanding, for he declares it to be one with thought, yet they are not one but act as one. That they are confounded is evident from the common expression, I think I will do this, meaning, I will to do it. But that they are two is also evident from a common expression, I wish to think about this matter; and when one thinks about it, the affection of the will is present in the thought of the understanding, like the tone in speech, as was said before. That all parts of the body have relation to the heart and lungs is known, but that there is a correspondence of the heart and lungs with the will and understanding is not known. This subject will therefore be treated in what follows.

373. Because the will and understanding are the receptacles of love and wisdom, these two are organic forms, or forms organized out of the purest substances; for such they must be to be receptacles. It is no objection that their organization is imperceptible to the eye; it lies beyond the reach of vision, even when this is increased by the microscope. The smallest insects are also too small to be seen, yet they have organs of sense and motion, for they feel, walk, and fly. That they have brains, hearts, pulmonary pipes, and viscera, acute observers have discovered from their anatomy by means of the microscope. Since minute insects themselves are not visible, and still less so their component viscera, and since it is not denied that they are organized even to each single particle in them, how can it be said that the two receptacles of love and wisdom, called will and understanding, are not organic forms? How can love and wisdom, which are life from the Lord, act upon what is not a subject, or upon what has no substantial existence? Without organic forms, how can thought inhere; and from thought inherent in nothing can one speak? Is not the brain, where thought comes forth, complete and organized in every part? The organic forms themselves are there visible even to the naked eye; and the receptacles of the will and understanding, in their first principles, are plainly to be seen in the cortical substance, where they are perceptible as minute glands (On which see above, n. 366). Do not, I pray, think of these things from an idea of vacuum. Vacuum is nothing, and in nothing nothing takes place, and from nothing nothing comes forth.

(On the idea of vacuum, see above, n. 82.)

374. (2) There is a correspondence of the will and understanding with the heart and lungs, consequently a correspondence of all things of the mind with all things of the body. This is new: it has. .h.i.therto been unknown because it has not been known what the spiritual is, and how it differs from the natural; therefore it has not been known what correspondence is; for there is a correspondence between things spiritual and things natural, and by means of correspondence they are conjoined. It is said that heretofore there has been no knowledge of what the spiritual is, or of what its correspondence with the natural is and therefore what correspondence is; yet these might have been known. Who does not know that affection and thought are spiritual, therefore that all things of affection and thought are spiritual? Who does not know that action and speech are natural, therefore that all things of action and speech are natural: who does not know that affection and thought, which are spiritual, cause man to act and to speak? From this who cannot see what correspondence is between things spiritual and things natural? Does not thought make the tongue speak, and affection together with thought make the body act? There are two distinct things: I can think without speaking, and I can will without acting; and the body, it is known, neither thinks nor wills, but thought falls into speech, and will descends into action.

Does not affection also beam forth from the face, and there exhibit a type of itself? This everyone knows. Is not affection, regarded in itself, spiritual, and the change of countenance, called the expression, natural?

From this who might not conclude that there is correspondence; and further, a correspondence of all things of the mind with all things of the body; and since all things of the mind have relation to affection and thought, or what is the same, to the will and understanding, and all things of the body to the heart and lungs, - that there is a correspondence of the will with the heart and of the understanding with the lungs? Such things have remained unknown, though they might have been known, because man has become so external as to be unwilling to acknowledge anything except the natural. This has become the joy of his love, and from that the joy of his understanding; consequently it has become distasteful to him to raise his thought above the natural to anything spiritual separate from the natural; therefore, from his natural love and its delights, he can think of the spiritual only as a purer natural, and of correspondence only as a something flowing in by continuity; yea, the merely natural man cannot think of anything separate from the natural; any such thing to him is nothing. Again, these things have not heretofore been seen and known, because everything of religion, that is, everything called spiritual, has been banished from the sight of man by the dogma of the whole Christian world, that matters theological, that is, spiritual, which councils and certain leaders have decreed, are to be believed blindly because (as they say) they transcend the understanding. Some, therefore, have imagined the spiritual to be like a bird flying above the air in an ether to which the sight of the eye does not reach; when yet it is like a bird of paradise, which flies near the eye, even touching the pupil with its beautiful wings and longing to be seen. By the sight of the eye intellectual vision is meant.

375. The correspondence of the will and understanding with the heart and lungs cannot be abstractly proved, that is, by mere reasonings, but it may be proved by effects. It is much the same as it is with the causes of things which can be seen rationally, yet not clearly except by means of effects; for causes are in effects, and by means of effects make themselves visible; and until causes are thus made visible, the mind is not a.s.sured respecting them. In what follows, the effects of this correspondence will be described. But lest any one should fall into ideas of this correspondence imbibed from hypotheses about the soul, let him first read over carefully the propositions in the preceding chapter, as follows: Love and wisdom, and the will and understanding therefrom, make the very life of man (n. 363, 365). The life of man is in first principles in the brains, and in derivatives in the body (n. 365). Such as life is in first principles, such it is in the whole and in every part (n. 366).

By means of these first principles life is in the whole from every part, and in every part from the whole (n. 367). Such as the love is, such is the wisdom, consequently such is the man (n. 368).

376. It is permitted to introduce here, in the way of evidence, a representation of the correspondence of the will and understanding with the heart and lungs which was seen in heaven among the angels. By a wonderful flowing into spiral movements, such as no words can express, the angels formed the likeness of a heart and the likeness of lungs, with all the interior structures therein; and in this they were falling in with the flow of heaven, for heaven from the inflowing of love and wisdom from the Lord strives to come into such forms. They thus represented the conjunction of the heart and lungs, and at the same time the correspondence of these with the love of the will and with the wisdom of the understanding. This correspondence and union they called the heavenly marriage; saying that in the whole body, and in its several members, organs, and viscera, it is the same as in the things belonging to the heart and lungs; also that where the heart and lungs do not act, each in its turn, there can be no motion of life from any voluntary principle, and no sensation of life from any intellectual principle.

377. Inasmuch as the correspondence of the heart and lungs With the will and understanding is treated of in what now follows, and upon this correspondence is based that of all parts of the body, namely, the members, the organs of the senses, and the viscera throughout the body, and inasmuch as the correspondence of natural things with spiritual has been heretofore unknown, and yet is amply shown in two works, one of which treats of Heaven and h.e.l.l and the other, the Arcana Coelestia, of the spiritual sense of the Word in Genesis and Exodus, I will here point out what has been written and shown in those two works respecting correspondence. In the work on Heaven and h.e.l.l: The correspondence of all things of heaven with all things of man (n. 87-102). The correspondence of all things of heaven with all things on earth (n. 103-115). In the Arcana Coelestia, the work on the spiritual sense of the Word in Genesis and Exodus: The correspondence of the face and its expressions with the affections of the mind (n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306). The correspondence of the body, its gestures and actions, with things intellectual and things voluntary (n. 2988, 3632, 4215). The correspondence of the senses in general (n.

4318-4330). The correspondence of the eyes and of their sight (n. 4403- 4420). The correspondence of the nostrils and of smell (n. 4624-4634).

The correspondence of the ear, and of hearing (n. 4652-4660). The correspondence of the tongue and of taste (n. 4791-4805). The correspondence of the hands, arms, shoulders and feet (n. 4931-4953).

The correspondence of the loins and organs of generation (n. 5050-5062).

Thy correspondence of the internal viscera of the body, especially of the stomach, thymus gland, the receptacle and ducts of the chyle and lacteals, and of the mesentery (n. 5171-5180, 5181, 5189). The correspondence of the spleen (n. 9698). The correspondence of the peritonaeum, kidneys and bladder (n. 5377-5385). The correspondence of the liver, and of the hepatic, cystic and pancreatic ducts (n. 5183-5185).

The correspondence of the intestines (n. 5392-5395, 5379). The correspondence of the bones (n. 5560-5564). The correspondence of the skin (n. 5552-5559). The correspondence of heaven with man (n. 911, 1900, 1982, 2996-2998, 3624-3649, 3741-3745, 3884, 4051, 4279, 4403, 4423, 4524, 4525, 6013, 6057, 9279, 9632). All things that exist in the natural world and in its three kingdoms correspond to all things which appear in the spiritual world (n. 1632, 1831, 1881, 2758, 2990-3003, 3213-3227, 3483, 3624-3649, 4044, 4053, 4116, 4366, 4939, 5116, 5377, 5428, 5477, 8211, 9280). All things that appear in the heavens are correspondences (n. 1521, 1532, 1619-1625, 1807, 1808, 1971, 1974, 1977, 1980, 1981, 2299, 2601, 3213-3226, 3349, 3350, 3475-3585, 3748, 9481, 9570, 9576, 9577). The correspondence of the sense of the letter of the Word and of its spiritual sense is treated of in the Arcana Coelestia throughout; and on this subject see also the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 5-26, 27-65).

378. (3) The will corresponds to the heart. This can not be seen so clearly taken by itself as when the will is considered in its effects (as was said above). Taken by itself it can be seen by this, that all affections, which are of love, induce changes in the heart's pulsations, as is evident from the pulse of the arteries, which act synchronously with the heart. The heart's changes and pulsations in accordance with the love's affections are innumerable. Those felt by the finger are only that the beats are slow or quick, high or low, weak or strong, regular or irregular, and so on; thus that there is a difference in joy and in sorrow, in tranquillity of mind and in wrath, in fearlessness and in fear, in hot diseases and in cold, and so on. Because the two motions of the heart, systolic and diastolic, change and vary in this manner according to the affections of each one's love, many of the ancient and after them some modern writers have a.s.signed the affections to the heart, and have made the heart their dwelling-place. From this have come into common language such expressions as a stout heart, a timid heart, a joyful heart, a sad heart, a soft heart, a hard heart, a great heart, a weak heart, a whole heart, a broken heart, a heart of flesh, a heart of stone; likewise being gross, or soft, or tender in heart; giving the heart to a thing, giving a single heart, giving a new heart, laying up in the heart, receiving in the heart, not reaching the heart, hardening one's heart, a friend at heart; also the terms concord, discord, folly [vecordia], and other similar terms expressive of love and its affections. There are like expressions in the Word, because the Word was written by correspondences.

Whether you say love or will it is the same, because the will is the receptacle of love, as was explained above.

379. It is known that there is vital heat in man and in every living creature; but its origin is not known. Every one speaks of it from conjecture, consequently such as have known nothing of the correspondence of natural things with spiritual have ascribed its origin, some to the sun's heat, some to the activity of the parts, some to life itself; but as they have not known what life is, they have been content with the mere phrase. But any one who knows that there is a correspondence of love and its affections with the heart and its derivations may know that the origin of vital heat is love. For love goes forth as heat from the spiritual sun where the Lord is, and moreover is felt as heat by the angels. This spiritual heat which in its essence is love, is what inflows by correspondence into the heart and its blood, and imparts heat to it, and at the same time vivifies it. That a man grows hot, and, as it were, is fired, according to his love and the degree of it, and grows torpid and cold according to its decrease, is known, for it is felt and seen; it is felt by the heat throughout the body, and seen by the flus.h.i.+ng of the face; and on the other hand, extinction of love is felt by coldness in the body, and is seen by paleness in the face. Because love is the life of man, the heart is the first and the last of his life; and because love is the life of man, and the soul maintains its life in the body by means of the blood, in the Word blood is called the soul (Gen. 9:4; Levit. 17:14). The various meanings of soul will be explained in what follows.

380. The redness, also, of the blood is from the correspondence of the heart and the blood with love and its affection; for in the spiritual world there are all kinds of colors, of which red and white are the fundamental, the rest deriving their varieties from these and from their opposites, which are a dusky fire color and black. Red there corresponds to love, and white to wisdom. Red corresponds to love because it originates in the fire of the spiritual sun, and white corresponds to wisdom because it originates in the light of that sun. And because there is a correspondence of love with the heart, the blood must needs be red, and reveal its origin. For this reason in the heavens where love to the Lord reigns the light is flame-colored, and the angels there are clothed in purple garments; and in the heavens where wisdom reigns the light is white, and the angels there are clothed in white linen garments.

381. The heavens are divided into two kingdoms, one called celestial, the other spiritual; in the celestial kingdom love to the Lord reigns, and in the spiritual kingdom wisdom from that love. The kingdom where love reigns is called heaven's cardiac kingdom, the one where wisdom reigns is called its pulmonic kingdom. Be it known, that the whole angelic heaven in its aggregate represents a single man, and before the Lord appears as a single man; consequently its heart makes one kingdom and its lungs another. For there is a general cardiac and pulmonic movement throughout heaven, and a particular movement therefrom in each angel. The general cardiac and pulmonic movement is from the Lord alone, because love and wisdom are from Him alone. For these two movements are in the sun where the Lord is and which is from the Lord, and from that in the angelic heavens and in the universe. Banish s.p.a.ces and think of omnipresence, and you will be convinced that it is so. That the heavens are divided into two kingdoms, celestial and spiritual, see the work on Heaven and h.e.l.l (n. 20-28); and that the whole angelic heaven in the aggregate represents a single man (n. 59-67).

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 pa.s.sage the voice is raised even to a shout, and according to their contraction it is lowered; and if the pa.s.sage 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 G.o.d with all thy heart and with all thy soul (Matt. 22:37).

G.o.d 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 G.o.d, 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 G.o.d 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 pa.s.ses 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 give up the ghost [anima]. It is for the same reason that men believe the spirit to be wind, or an airy something like breath breathed out from the lungs, and the soul to be of like nature. From all this it can be seen that to "love G.o.d with all the heart and all the soul" means to love Him with all the love and with all the understanding, and to "give a new heart and a new spirit" means to give a new will and a new understanding.

Because "spirit" signifies understanding, it is said of Bezaleel: