good and truth, for good is of love and truth is of the understanding.  In every particular thing of the universe as created by the Lord there is such a marriage, their use having relation to good, and the form of their use to truth.  From this marriage it is that in each and every thing of the body there is a right and a left, the right having relation to the good from which truth proceeds, and the left to truth from good, thus to their conjunction.  From this it is that there are pairs in man; there are two brains, two hemispheres of the brain, two ventricles of the heart, two lobes of the lungs, two eyes, ears, nostrils, arms, hands, loins, feet, kidneys, testicles, etc.; and where there are not pairs, there is a right and a left side, all this for the reason that good looks to truth that it may take form, and truth looks to good that it may have being.  It is the same in the angelic heavens and in their several societies.  On this subject more may be seen above (n. 401), where it is shown that love or the will is unable to effect anything by its human form without a marriage with wisdom or the understanding.  Conjunction of evil and falsity, which is opposite to the conjunction of good and truth, will be spoken of elsewhere.

410. (12) Love or the will conjoins itself to wisdom or the understanding, and causes wisdom or the understanding to be reciprocally conjoined to it.  That love or the will conjoins itself to wisdom or the understanding is plain from their correspondence with the heart and lungs.  Anatomical observation shows that the heart is in its life’s motion when the lungs are not yet in motion; this it shows by cases of swooning and of suffocation, also by the fetus in the womb and the chick in the egg.  Anatomical observation shows also that the heart, while acting alone, forms the lungs and so adjusts them that it may carry on respiration in them; also that it so forms the other viscera and organs that it may carry on various uses in them, the organs of the face that it may have sensation, the organs of motion that it may act, and the remaining parts of the body that it may exhibit uses corresponding to the affections of love.  From all this it can now for the first time be shown that as the heart produces such things for the sake of the various functions which it is afterwards to discharge in the body, so love, in its receptacle called the will, produces like things for the sake of the various affections that constitute its form, which is the human form (as was shown above).  Now as the first and nearest of love’s affections are affection for knowing, affection for understanding, and affection for seeing what it knows and understands, it follows, that for these affections love forms the understanding and actually enters into them when it begins to feel and to act and to think.  To this the understanding contributes nothing, as is evident from the analogy of the heart and lungs (of which above).  From all this it can be seen, that love or the will conjoins