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  This is because the whole, which is the brain and the body together, is originally made up of nothing but fibers proceeding from their first principles in the brains.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 passes 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 hells 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.