a form of their love. I have seen and know.

359. Man cannot be an image of God, after His likeness, unless God is in
him and is his life from the inmost. That God is in man and, from the
inmost, is his life, follows from what has been shown above (n. 4-6),
that God alone is life, and that men and angels are recipients of life
from Him. Moreover, that God is in man and that He makes His abode with
him, is known from the Word; for which reason it is customary for
preachers to declare that men ought to prepare themselves to receive God,
that He may enter into them, and be in their hearts, that they may be His
dwelling-place. The devout man says the same in his prayers, and some
speak more openly respecting the Holy Spirit, which they believe to be in
them when they are in holy zeal, and from that zeal they think, speak, and
preach. That the Holy Spirit is the Lord, and not a God who is a person by
Himself, has been shown in The Doctrine of the New Jerusalem Concerning
the Lord (n. 51-53). For the Lord declares:

In that day ye shall know that ye are in Me, and I in you
(John 14:20; so also in chap. 15:4, 5; and chap. 17:23).

360. Now because the Lord is Divine Love and Divine Wisdom, and these
two essentially are Himself, it is necessary, in order that He may abide
in man and give life to man, that He should create and form in man
receptacles and abodes for Himself; the one for love and the other for
wisdom. These receptacles and abodes in man are called will and
understanding; the receptacle and abode of love is called the will, and
the receptacle and abode of wisdom is called the understanding. That
these two are the Lord's in man, and that from these two man has all his
life, will be seen in what follows.

361. That every man has these two, will and understanding, and that they
are distinct from each other, as love and wisdom are distinct, is known
and is not known in the world. It is known from common perception, but it
is not known from thought and still less from thought when written out;
for who does not know from common perception that the will and the
understanding are two distinct things in man? For every one perceives
this when he hears it stated, and may himself say to another, This man
means well, but does not understand clearly; while that one's understanding
is good, but his will is not; I like the man whose understanding and will
are both good; but I do not like him whose understanding is good