for being perceived and seen.{1} All this makes clear what faith is when separated from love, namely, that it is no faith, but mere knowledge, which has no spiritual life in it; likewise what a deed or work is apart from love, namely, that it is not a deed or work of life, but a deed or work of death, which possesses an appearance of life from an evil love and a belief in what is false.  This appearance of life is what is called spiritual death.

{Footnote 1} The will of man is the very being [esse] of his life, because it is the receptacle of love or good, and the understanding is the outgo [existere] of life therefrom, because it is the receptacle of faith or truth (n. 3619, 5002, 9282).  Thus the life of the will is the chief life of man, and the life of the understanding proceeds therefrom (n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110).  In the same way as light proceeds from fire or flame (n. 6032, 6314).  From this it follows that man is man by virtue of his will and his understanding therefrom (n. 8911, 9069, 9071, 10076, 10109, 10110).  Every man is loved and esteemed by others in accordance with the good of his will and of his understanding therefrom, for he that wills well and understands well is loved and esteemed; and he that understands well and does not will well is set aside and despised (n. 8911, 10076).  After death man continues to be such as his will is, and his understanding therefrom (n, 9069, 9071, 9386, 10153).  Consequently after death man continues to be such as his love is, and his faith therefrom; and whatever belongs to his faith and not also to his love then vanishes, because it is not in the man, thus not of the man (n. 553, 2364, 10153).

475.  Again, it must be understood that in deeds or works the whole man is exhibited, and that his will and thought or his love and faith, which are his interiors, are not complete until they exist in deeds or works, which are his exteriors, for these are the outmosts in which the will and thought terminate, and without such terminations they are interminate, and have as yet no existence, that is, are not yet in the man.  To think and to will without doing, when there is opportunity, is like a flame enclosed in a vessel and goes out; also like seed cast upon the sand, which fails to grow, and so perishes with its power of germination.  But to think and will and from that to do is like a flame that gives heat and light all around, or like a seed in the ground that grows up into a tree or flower and continues to live.  Everyone can know that willing and not doing, when there is opportunity, is not willing; also that loving and not doing good, when there is opportunity, is not loving, but mere thought that one wills and loves; and this is thought separate, which vanishes and is dissipated.  Love and will constitute the soul itself of a deed or work, and give form to its body in the honest and just things that the man does.  This is the sole source of man’s spiritual body, or the body of his spirit; that is, it is formed solely out of the things that the man does from his love or will (see above, n. 463).  In a word, all things of man and his spirit are contained in his deeds or works.{1}