Anyone wishing to gain from any phrase an idea of good is unable to find one except with some addition which presents and displays it. Without this good is a nameless entity. That which presents and displays it has reference to truth. If you say 'good' by itself, and not something or other connected with it, or if you define it in the abstract with no additional phrase attached, you will see that it is not anything, but it is when it has something added. If you can sharpen your powers of reasoning enough, you will grasp that good with no additional phrase cannot have anything predicated of it, and so cannot refer to anything, arouse any emotion, or represent any state; in short, it lacks any quality. It is the same with truth, if you hear the word used without anything connected with it. An acute reason can see that what is connected with it has reference to good.

[2] But since there are countless kinds of good, and each of them rises to its maximum and falls to its minimum as if on the rungs of a ladder; and since it changes its name as it advances or varies in quality, it is difficult for any but the wise to see what relation good and truth have to things or how they are combined in them. However, it is obvious from what is generally perceived that good cannot exist without truth, or truth without good, as soon as it is recognised that every detail of the universe has reference to good and truth, as was shown in the preceding sections (84, 85).

[3] Various things can be used to illustrate and prove that neither good nor truth can exist in isolation. For instance, essence cannot exist without form, nor form without essence; and good is the essence or being, and truth is that by means of which essence is formed and its being comes into existence. Again, man is endowed with will and intellect; good is a matter of will, truth of intellect, and the will cannot do anything except by means of the intellect, nor can the intellect by itself except as a result of the will. Again, there are two sources of life in man, the heart and the lungs. The heart cannot give rise to any sensation or movement we call life without respiration by the lungs, nor can the lungs without the heart. The heart has reference to good, the respiration of the lungs to truth; and this too is their correspondence.

[4] It is the same in every detail of the mind and in every detail of the human body. But I have not space here to adduce further proofs. All these points can be seen more fully proved in my THE WISDOM OF THE ANGELS ABOUT DIVINE PROVIDENCE (3-26), where they are set out in the following order:

(i) The universe with everything in it is the product of Divine love by means of Divine wisdom, or, what is the same, of Divine good by means of Divine truth. (ii) Divine good and Divine truth proceed from the Lord as a single entity. (iii) Some kind of likeness of this single entity is present in every created thing. (iv) Good is not good except in so far as it is united with truth, and truth is not truth except in so far as it is united with good. (v) The Lord does not allow any division, so that a person must either be in a state of good and at the same time truth, or he must be in a state of evil and at the same time falsity.

There is more there besides.