itself to wisdom or the understanding, and not wisdom or the understanding to love or the will; also from this it is evident that knowledge, which love acquires to itself by the affection for knowing, and perception of truth, which it acquires by the affection for understanding, and thought which it acquires by the affection for seeing what it knows and understands, are not of the understanding but of love.  Thoughts, perceptions, and knowledges therefrom, flow in, it is true, out of the spiritual world, yet they are received not by the understanding but by love, according to its affections in the understanding.  It appears as if the understanding received them, and not love or the will, but this is an illusion.  It appears also as if the understanding conjoined itself to love or the will, but this too, is an illusion; love or the will conjoins itself to the understanding, and causes the understanding to be reciprocally conjoined to it.  This reciprocal conjunction is from love’s marriage with wisdom, wherefrom a conjunction seemingly reciprocal, from the life and consequent power of love, is effected.  It is the same with the marriage of good 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.