Divine Love and Wisdom (Rogers) n. 368

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368. (5) The character of the love determines the character of the wisdom, and so the character of the person. The reason is that the character of the love and wisdom determines the character of the will and intellect. For the will is the recipient vessel of love, and the intellect the recipient vessel of wisdom, as we showed above, and these two form the person and his character. Love is multifarious-so multifarious that its varieties are limitless-as can be seen from the human race on earth and in the heavens. One finds not one person or one angel so like another that there is no distinction between them. It is love that distinguishes them, for everyone is the embodiment of his love. People suppose that it is wisdom that distinguishes them, but wisdom is the product of love, wisdom being its form. For love is the essence of life, and wisdom the expression of life springing from that essence. [2] People in the world believe that the intellect forms the person. However, they believe this because, as we have shown above, the intellect can be raised into the light of heaven, thus enabling a person to appear as if wise. But even though that measure of the intellect which transcends love, that is, which is not born of love, appears to be part of the person, thus to determine the person's character, still it is only an appearance. For that measure of the intellect which transcends love is indeed born of a love of knowing and becoming wise, but it is not born at the same time of a love of applying to life that which it knows and wisely perceives. Consequently in the world this either fades in time or lingers as something transitory round about the contents of the memory in its peripheries. After death, therefore, it is separated, and no more remains than what accords with the spirit's real love. [3] Because love forms a person's life and thus the person himself, all societies of heaven, and all angels in those societies, are arranged according to the affections which are properties of their love, and not any society or any angel in a society according to any property of the intellect apart from that love. So likewise in the hells and their societies, but with the difference that they are arranged according to loves opposite to heavenly loves. It can be seen from this that the character of the love determines the character of the wisdom, and so the character of the person.

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