4. II. THE DIVINE LOVE AND WISDOM PROCEED FROM THE LORD AS ONE. This proposition also is evident from what was shown in the treatise THE DIVINE LOVE AND WISDOM, especially from these matters treated there: Being (Esse) and Existing (Existere) in the Lord are distinctly one (n. 14-77). In the Lord infinite things are distinctly one (n. 17-22). The Divine Love is of the Divine Wisdom, and the Divine Wisdom is of the Divine Love (n. 34-39). Love apart from union with wisdom cannot do anything (n. 401-403). Love does nothing unless in conjunction with wisdom (n. 409, 410). Spiritual heat and spiritual light, in proceeding from the Lord as a Sun, form one, as the Divine Love and the Divine Wisdom in the Lord are one (n. 99-102). The truth of this proposition is evident from what has been shown in these passages; but as it is not known how two things distinct from one another can act as one, I will here show
1. that one without form does not exist, but that form itself makes one; and then
2. that form makes one more perfectly in proportion as those things which enter into it are distinct from one another and yet are united.
 1. A one without form does not exist, but form itself makes one. Everyone who thinks intently may see clearly that one without form does not exist, and if one does exist that it is a form; for whatever exists derives from its form what is called quality, also what may be predicated, and change of state, relation in sequence, and the like. Therefore whatever is not in a form is not capable of any affinity (affectio), and what is not capable of affinity is capable of nothing, the form itself giving all these. As all things which are in form, if the form is perfect, mutually regard each other as one link in a chain regards another, therefore it follows that form itself makes one, and consequently a subject of which may be predicated quality, state and affection (affectio), thus something, according to the perfection of its form.  Such a one is everything which is visible to the eye in the world; and such a one is everything which is not visible to the eye, whether it is in the interior parts of nature or in the spiritual world. Such a one is man, and such a one is a society of men. Such a one is the Church, and also the universal angelic heaven before the Lord; in a word, such a one is the created universe, not only in general but also in every particular. In order that all things in general and in particular should be subject to form, it is essential that He who created all things should be Form itself, and also that from Form itself all created things should be in forms. This also was shown in the treatise THE DIVINE LOVE AND WISDOM in the following propositions: The Divine Love and the Divine Wisdom are substance and form (n. 40-43). The Divine Love and the Divine Wisdom are [Substance and] Form in themselves, and consequently the Self and the one only subsisting Essence (n. 44-46). The Divine Love and the Divine Wisdom in the Lord are one (n. 14-17, 18-22); and they proceed as one from the Lord (n. 99-102,* and elsewhere).
 2. Form makes one more perfectly in proportion as those things which enter into it are distinct from one another and yet are united. This is difficult of comprehension unless the understanding is elevated, since there is an appearance that form can only make one through like things being equal in those factors which constitute form. On this subject I have very frequently conversed with angels. They said that this is an arcanum** which the wise among them perceive clearly, but the less wise dimly. Nevertheless it is a truth, they declared, that the form is more perfect in proportion as those things which constitute it are distinct from one another but yet are united in a particular manner. They confirmed this by reference to societies in the heavens which, taken together, constitute a form of heaven; and also by reference to the angels of each society, for, they affirmed, the more every individual has a distinct character of his own, and so in freedom loves his associates as from himself and from his own affection, the more perfect is the form of the society.
They also illustrated this proposition by the union of good and truth, because the more distinctly they are two, the more perfectly can they constitute one. It is similar with love and wisdom; and they explained that what is indistinct is confused, whence results all imperfection of form.  Moreover, they confirmed by many examples how things perfectly distinct are united, and so constitute one. They especially took as illustrations innumerable things in man which are distinct yet united, such as things distinct by their outer coverings and united by their ligaments. They said it is the same with love and all things pertaining to it, and with wisdom and all things pertaining to it, for love and wisdom are not perceived, except as one. More may be seen on these matters in the treatise THE DIVINE LOVE AND WISDOM (n. 14-22); and in the work HEAVEN AND HELL (n. 56 and 489). This is adduced because it pertains to angelic wisdom.
* Original Edition has "132."
** By arcanum is meant a truth hitherto unknown, from arceo, to shut up or conceal.