The Divine Love and Divine Wisdom of God the Creator, who is the Lord from eternity, and also the creation of the universe, have been treated of; something shall now be said of the creation of man.  We read (in Gen. 1:26) that man was created “in the image of God, after His likeness.”  By “image of God” is there meant the Divine Wisdom, and by “likeness” of God the Divine Love; since wisdom is nothing but an image of love, for in wisdom love presents itself to be seen and recognized, and because it is seen and recognized in wisdom, wisdom is an image of it.  Moreover love is the esse of life, and wisdom is the existere of life therefrom.  In angels the likeness and image of God clearly appear, since love from within shines forth in their faces, and wisdom in their beauty, and their beauty is a form of their love.  I have seen and know.

359.  Man cannot be an image of God, after His likeness, unless God is in him and is his life from the inmost.  That God is in man and, from the inmost, is his life, follows from what has been shown above (n. 4-6), that God alone is life, and that men and angels are recipients of life from Him.  Moreover, that God is in man and that He makes His abode with him, is known from the Word; for which reason it is customary for preachers to declare that men ought to prepare themselves to receive God, that He may enter into them, and be in their hearts, that they may be His dwelling-place.  The devout man says the same in his prayers, and some speak more openly respecting the Holy Spirit, which they believe to be in them when they are in holy zeal, and from that zeal they think, speak, and preach.  That the Holy Spirit is the Lord, and not a God who is a person by Himself, has been shown in The Doctrine of the New Jerusalem Concerning the Lord (n. 51-53).  For the Lord declares: 

     In that day ye shall know that ye are in Me, and I in you
     (John 14:20; so also in chap. 15:4, 5; and chap. 17:23).

360.  Now because the Lord is Divine Love and Divine Wisdom, and these two essentially are Himself, it is necessary, in order that He may abide in man and give life to man, that He should create and form in man receptacles and abodes for Himself; the one for love and the other for wisdom.  These receptacles and abodes in man are called will and understanding; the receptacle and abode of love is called the will, and the receptacle and abode of wisdom is called the understanding.  That these two are the Lord’s in man, and that from these two man has all his life, will be seen in what follows.

361.  That every man has these two, will and understanding, and that they are distinct from each other, as love and wisdom are distinct, is known and is not known in the world.  It is known from common perception, but it is not known from thought and still less from thought when written out; for who does not know from common perception that the will and the understanding are two distinct things in man?  For every one