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 assigned 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.