consequent indistinctness of the object, an image of which is produced interiorly in the eye according to the angle of incidence.  From this it is evident that sight does not go out from the eye to the object, but that the image of the object enters the eye and affects its substance and form.  Thus it is just the same with sight as with hearing; hearing does not go out from the ear to catch the sound, but the sound enters the ear and affects it.  From all this it can be seen that the affecting of the substance and form which causes sense is not a something separate from the subject, but only causes a change in it, the subject remaining the subject then as before and afterwards.  From this it follows that seeing, hearing, smell, taste, and touch, are not a something volatile flowing from their organs, but are the organs themselves, considered in their substance and form, and that when the organs are affected sense is produced.

42.  It is the same with love and wisdom, with this difference only, that the substances and forms which are love and wisdom are not obvious to the eyes as the organs of the external senses are.  Nevertheless, no one can deny that those things of wisdom and love, which are called thoughts, perceptions, and affections, are substances and forms, and not entities flying and flowing out of nothing, or abstracted from real and actual substance and form, which are subjects.  For in the brain are substances and forms innumerable, in which every interior sense which pertains to the understanding and will has its seat.  The affections, perceptions, and thoughts there are not exhalations from these substances, but are all actually and really subjects emitting nothing from themselves, but merely undergoing changes according to whatever flows against and affects them.  This may be seen from what has been said above about the external senses.  Of what thus flows against and affects more will be said below.

43.  From all this it may now first be seen that Divine Love and Divine Wisdom in themselves are substance and form; for they are very Esse and Existere; and unless they were such Esse and Existere as they are substance and form, they would be a mere thing of reasoning, which in itself is nothing.

44.  Divine love and Divine wisdom are substance and form in itself, thus the very and the only.

That Divine Love and Divine Wisdom are substance and form has been proved just above; and that Divine Esse [Being] and Existere [Taking Form] are Esse and Existere in itself, has also been said above.  It cannot be said to be Esse and Existere from itself, because this involves a beginning, and a beginning from something within in which would be Esse and Existere in itself.  But Very Esse and Existere in itself is from eternity.  Very Esse and Existere in itself is also uncreated, and everything created must needs be from an Uncreate.  What is created is also finite, and the finite can exist only from the Infinite.