TS. These two are
one in such a way that they may be distinguished in thought but not in
operation, and because they may be distinguished in thought though not
in operation, it is said that they are one distinctly.*** Esse and
Existere in God-Man are also one distinctly like soul and body. There
can be no soul apart from its body, nor body apart from its soul. The
Divine soul of God-Man is what is meant by Divine Esse, and the Divine
Body is what is meant by Divine Existere. That a soul can exist apart
from a body, and can think and be wise, is an error springing from
fallacies; for every man's soul is in a spiritual body after it has cast
off the material coverings which it carried about in the world.
* To be and to exist. Swedenborg seems to use this word "exist" nearly
in the classical sense of springing or standing forth, becoming manifest,
taking form. The distinction between esse and existere is essentially the
same as between substance and form.
** For the meaning of this phrase. "distincte unum," see below in this
paragraph, also n. 17, 22, 34, 223, and DP 4.
*** It should be noticed that in Latin, distinctly is the adverb of the
verb distinguish. If translated distinguishably, this would appear.

15. Esse is not Esse unless it Exists, because until then it is not in a
form, and if not in a form it has no quality; and what has no quality is
not anything. That which Exists from Esse, for the reason that it is
from Esse, makes one with it. From this there is a uniting of the two
into one; and from this each is the others mutually and interchangeably,
and each is all in all things of the other as in itself.

16. From this it can be seen that God is a Man, and consequently He is
God-Existing; not existing from Himself but in Himself. He who has
existence in Himself is God from whom all things are.

17. IN GOD-MAN INFINITE THINGS ARE ONE DISTINCTLY.

That God is infinite is well known, for He is called the Infinite; and
He is called the Infinite because He is infinite. He is infinite not from
this alone, that He is very Esse and Existere in itself, but because in
Him there are infinite things. An infinite without infinite things in it,
is infinite in name only. The infinite things in Him cannot be called
infinitely many, nor infinitely all, because of the natural idea of many
and of all; for the natural idea of infinitely many is limited, and the
natural idea of infinitely all, though not limited, is derived from