en from the fact that affection for truth
is an exalted affection for knowing; for to be affected by truths is the
same as to wish from affection to know them, and when found, to drink
them in from the joy of affection.

(7) The second conjunction is through affection for understanding, from
which springs perception of truth. This is evident to any one who is
willing by rational insight to examine the matter. From rational insight
it is clear that affection for truth and perception of truth are two
powers of the understanding, which in some persons harmonize as one, and
in others do not. They harmonize as one in those who wish to perceive
truths with the understanding, but do not in those who only wish to know
truths. It is also clear that every one is in perception of truth so far
as he is in an affection for understanding; for if you take away affection
for understanding truth, there will be no perception of truth; but give
the affection for understanding truth, and there will be perception of
truth according to the degree of affection for it. No man of sound reason
ever lacks perception of truth, so long as he has affection for
understanding truth. That every man has a capacity to understand truth,
which is called rationality, has been shown above.

(8) The third conjunction is through affection for seeing truth, from
which springs thought. That affection for knowing is one thing, affection
for understanding another, and affection for seeing truth another, or that
affection for truth is one thing, perception of truth another, and thought
another, is seen but obscurely by those who cannot perceive the operations
of the mind as distinct, but is seen clearly by those who can. This is
obscurely seen by those who do not perceive the operations of the mind as
distinct, because with those who are in affection for truth and in
perception of truth, these operations are simultaneous in the thought, and
when simultaneous they cannot be distinguished. Man is in manifest thought
when his spirit thinks in the body, which is especially the case when he
is in company with others; but when he is in affection for understanding,
and through that comes into perception of truth, he is then in the thought
of his spirit, which is meditation. This passes, indeed, into the thought
of the body, but into silent thought; for it is above bodily thought, and
looks upon what belongs to thought from the memory as below itself,
drawing therefrom eit