Where there is Esse [being] there is Existere [taking form]; one is not possible apart from the other.  For Esse is by means of Existere, and not apart from it.  This the rational mind comprehends when it thinks whether there can possibly be any Esse [being] which does not Exist [take form], and whether there can possibly be Existere except from Esse.  And since one is possible with the other, and not apart from the other, it follows that they are one, but one distinctly.  They are one distinctly, like Love and Wisdom; in fact, love is Esse, and wisdom is Existere; for there can be no love except in wisdom, nor can there be any wisdom except from love; consequently when love is in wisdom, then it exists.  These two are one in such a way that they may be distinguished in thought but not in operation, and because they may be distinguished in thought though not in operation, it is said that they are one distinctly.*** Esse and Existere in God-Man are also one distinctly like soul and body.  There can be no soul apart from its body, nor body apart from its soul.  The Divine soul of God-Man is what is meant by Divine Esse, and the Divine Body is what is meant by Divine Existere.  That a soul can exist apart from a body, and can think and be wise, is an error springing from fallacies; for every man’s soul is in a spiritual body after it has cast off the material coverings which it carried about in the world. * To be and to exist.  Swedenborg seems to use this word “exist” nearly in the classical sense of springing or standing forth, becoming manifest, taking form.  The distinction between esse and existere is essentially the same as between substance and form. ** For the meaning of this phrase. “distincte unum,” see below in this paragraph, also n. 17, 22, 34, 223, and DP 4. *** It should be noticed that in Latin, distinctly is the adverb of the verb distinguish.  If translated distinguishably, this would appear.

15.  Esse is not Esse unless it Exists, because until then it is not in a form, and if not in a form it has no quality; and what has no quality is not anything.  That which Exists from Esse, for the reason that it is from Esse, makes one with it.  From this there is a uniting of the two into one; and from this each is the others mutually and interchangeably, and each is all in all things of the other as in itself.

16.  From this it can be seen that God is a Man, and consequently He is God-Existing; not existing from Himself but in Himself.  He who has existence in Himself is God from whom all things are.

17.  In god-man infinite things are one distinctly.