DLW 28. Sum up all things you know and submit them to careful inspection, and in some elevation of spirit search for the universal of all things, and you cannot conclude otherwise than that it is Love and Wisdom. For these are the two essentials of all things of man's life; everything of that life, civil, moral, and spiritual, hinges upon these two, and apart from these two is nothing. It is the same with all things of the life of the composite Man, which is a society, larger or smaller, a kingdom, am empire, a church, and also the angelic heaven. Take away love and wisdom from these, and consider whether they be anything, and you will find that apart from love and wisdom as their origin they are nothing.

DLW 29. Love together with wisdom in its very essence is in God. This no one can deny; for God loves everyone from love in Himself, and leads everyone from wisdom in Himself. The created universe, too, viewed in relation to its order, is so full of wisdom coming forth from love that all things in the aggregate may be said to be wisdom itself. For things limitless are in such order, successively and simultaneously, that taken together they make a one. It is from this; and this alone, that they can be held together and continually preserved.

DLW 30. It is because the Divine Essence itself is Love and Wisdom that man has two capacities for life; from one of these he has understanding, from the other will. The capacity from which he has understanding derives everything it has from the influx of wisdom from God, and the capacity from which he has will derives everything it has from the influx of love from God. Man's not being truly wise and not loving rightly does not take away these capacities, but merely closes them up; and so long as they are closed up, although the understanding is still called understanding and the will is called will, they are not such in essence. If these two capacities, therefore, were to be taken away, all that is human would perish; for the human is to think and to speak from thought, and to will and to act from will. From this it is clear that the Divine has its seat in man in these two capacities, the capacity to be wise and the capacity to love (that is, that one may be wise and may love). That in man there is a possibility of loving (and of being wise), even when he is not wise as he might be and does not love as he might, has been made known to me from much experience, and will be abundantly shown elsewhere.

DLW 31. It is because the Divine Essence itself is Love and Wisdom, that all things in the universe have relation to good and truth; for everything that proceeds from love is called good, and everything that proceeds from wisdom is called truth. But of this more hereafter.

DLW 32. It is because the Divine Essence itself is Love and Wisdom, that the universe and all things in it, alive and not alive, have unceasing existence from heat and light; for heat corresponds to love, and light corresponds to wisdom; and therefore spiritual heat is love and spiritual light is wisdom. But of this, also, more hereafter.

DLW 33. From Divine Love and from Divine Wisdom, which make the very Essence that is God, all affections and thoughts with man have their rise--affections from Divine Love, and thoughts from Divine Wisdom; and each and all things of man are nothing but affection and thought; these two are like fountains of all things of man's life. All the enjoyments and pleasantnesses of his life are from these--enjoyments from the affection of his love, and pleasantnesses from the thought therefrom. Now since man was created to be a recipient, and is a recipient in the degree in which he loves God and from love to God is wise, in other words, in the degree in which he is affected by those things which are from God and thinks from that affection, it follows that the Divine Essence, which is the Creator, is Divine Love and Divine Wisdom.