ection has its enjoyment and the thought thence its
pleasure, it may be plain whence good and truth are and what they are
essentially. Whatever is the enjoyment of one's affection is one's good,
and one's truth is what is pleasant to the thought from that affection.
For everyone calls that good which he feels in the love of his will to be
enjoyable, and calls that truth which he then perceives in the wisdom of
his understanding to be pleasant. The enjoyable and the pleasant both
flow out from the life's love as water does from a spring or blood from
the heart; together they are like an element or the atmosphere in which
man's whole mind is.

[3] The two, enjoyment and pleasure, are spiritual in the mind and
natural in the body, and in each make man's life. From this it is plain
what it is in man that is called good, and what it is that is called
truth; likewise what it is in man that is called evil and false; whatever
destroys the enjoyment of his affection is evil to him, and what destroys
the pleasure of his thought thence is false to him. It is plain,
moreover, that evil on account of the enjoyment in it and falsity on
account of the pleasure in it may be called good and truth and believed
to be good and truth. Goods and truths are indeed changes and variations
of state in the forms of the mind, but they are perceived and have life
only through the enjoyments and pleasures they have to give. This is
noted to make known what affection and thought are in their life.

196. Inasmuch as it is not the body but man's mind that thinks and that
does so from the enjoyment of one's affection, and inasmuch as man's mind
is his spirit which lives after death, man's spirit is nothing else than
affection and thought therefrom. It is altogether plain from spirits and
angels in the spiritual world that thought cannot exist apart from
affection, for they all think from the affections of their life's love;
the enjoyments of these affections attend each as his atmosphere, and all
are united by these spheres exhaled from the affections by their
thoughts. The character of each one is known also by the sphere of his
life. It may be seen from this that all thought is from an affection and
is the form of that affection. The same applies to the relationship
between will and understanding, good and truth, and charity and faith.

197. (ii) _The affections of the life's love of man are known to the Lord
alone._ Man knows his thoughts and his in