d and truth;
for good is of love and truth is of the understanding. Good does everything
and it receives truth into its house and conjoins itself with it so far as
the truth is accordant. Good can also admit truths which are not accordant;
but this it does from an affection for knowing, for understanding, and for
thinking its own things, whilst it has not as yet determined itself to
uses, which are its ends and are called its goods. Of reciprocal
conjunction, that is, the conjunction of truth with good, there is none
whatever. That truth is reciprocally conjoined is from the life belonging
to good. From this it is that every man and every spirit and angel is
regarded by the Lord according to his love or good, and no one according
to his intellect, or his truth separate from love or good. For man's life
is his love (as was shown above), and his life is qualified according as
he has exalted his affections by means of truth, that is, according as he
has perfected his affections by wisdom. For the affections of love are
exalted and perfected by means of truths, thus by means of wisdom. Then
love acts conjointly with its wisdom, as though from it; but it acts from
itself through wisdom, as through its own form, and this derives nothing
whatever from the understanding, but everything from a kind of
determination of love called affection.

411. All things that favor it love calls its goods, and all things that
as means lead to goods it calls its truths; and because these are means
they are loved and come to be of its affection and thus become affections
in form; therefore truth is nothing else than a form of the affection that
is of love. The human form is nothing else than the form of all the
affections of love; beauty is its intelligence, which it procures for
itself through truths received either by sight or by hearing, external
and internal. These are what love disposes into the form of its affections;
and these forms exist in great variety; but all derive a likeness from
their general form, which is the human. To the love all such forms are
beautiful and lovely, but others are unbeautiful and unlovely. From this,
again, it is evident that love conjoins itself to the understanding, and
not the reverse, and that the reciprocal conjunction is also from love.
This is what is meant by love or the will causing wisdom or the
understanding to be reciprocally conjoined to it.

412. What has been said may be seen in a kind of image