nor as a sun is He in a greater degree of heat and light, with one than with another, for He is every where the same; but He is not received by one in the same degree as by another; and this causes them to appear to themselves at a greater or less distance from each other, and to dwell variously according to the different quarters. Hence, the quarters in the spiritual world are no other than various receptions of love and wisdom, and consequently of heat and light, from the Lord as a sun. That this is the case, is evident from what was shewn above, n. 108 to 112, that distances in the spiritual world are appearances.

125. Since the quarters are various receptions of love and wisdom by the angels, it may be expedient to speak of the variety from which that appearance exists. The Lord is in an angel, and an angel in the Lord, as was shewn in the preceding article; but as it appears as if the Lord as a sun was without the angel, it also appears as if the Lord saw him from the sun, and as if he saw the Lord in the sun, almost in the same manner as an image appears in a glass. Speaking therefore according to that appearance, the Lord sees and looks at every one face to face, but the angels, in their turn, do not in that manner see the Lord. Those who are in love to the Lord from the Lord, see Him directly, being therefore in the east and west; those who are more in wisdom, see the Lord obliquely to the right, and those who are less in wisdom, obliquely to the left, the former being therefore in the south, and the latter in the north. The latter are in an oblique aspect, because love and wisdom proceed as one from the Lord, but are not received as one by the angels, as was said before; and the wisdom which abounds over and above love, appears indeed to be wisdom, but still is not, because it has no life in it from love. These considerations shew the origin of that diversity of reception, agreeably to which the dwellings of the angels appear according to the quarters in the spiritual world.

126. That the various reception of love and wisdom constitutes the quarter in the spiritual world, may appear from the circumstance, that an angel changes his quarter according to the increase and decrease of his love; whence it is evident that the quarter does not originate from the Lord as the sun, but from the angel according to reception. It is the same with man as to his spirit, by which he is in a certain quarter of the spiritual world, in whatever quarter of the natural world he may be ; for, as was said above, the quarters of the spiritual world have nothing in common with the quarters of the natural world; in the latter man exists as to his body, but in the former as to his spirit.

127. In order that love and wisdom may make one in angel and man, there are pairs in all parts of his body; the eyes, ears,

and nostrils are pairs; the hands, loins, and feet are pairs; the brain is divided into two hemispheres, the heart into two chambers, the lungs into two lobes, and the other members in the same manner: thus angels and men have a right and a left side; and all the parts on their right side have relation to love from which wisdom is derived, and all the parts on their left side to wisdom from love; or, what is the same, all the parts on the right have relation to good from which truth is derived, and all the parts on the left to truth from good. Angels and men have these pairs in order that love and wisdom, or good and truth, may act as one, and as one may look to the Lord : but of this more in what follows.

128. Hence we may see the fallacy and consequent falsity of those persons, who imagine that the Lord bestows heaven arbitrarily, or that He arbitrarily grants more wisdom and love to one than to another; when the Lord is equally desirous for one to become wise and to be saved as another; for He provides means for all; and every one is wise and is saved in proportion as he receives and lives according to those means: for the Lord is the same with one as with another; but the recipients, which are angels and men, are dissimilar in consequence of a dissimilar reception and life. That this is the case may appear from what has now been said concerning the quarters, and the habitations of the angels according to those quarters, namely, that that diversity is not from the Lord, but from the recipients.

129. THAT THE ANGELS CONSTANTLY TURN THEIR FACES TO THE LORD AS A SUN, AND THUS HAVE THE SOUTH TO THe right, THE NORTH TO THE LEFT, AND THE WEST BEHIND. All that is here said of the angels and of their turning to the Lord as a sun, is also to be understood of man as to his spirit, for man as to his mind is a spirit, and, if he be in love and wisdom, he is an angel; wherefore also after death, when he puts off his externals, which he had derived from the natural world, he becomes a spirit or an angel: and since the angels constantly turn their faces eastward to the sun, consequently to the Lord, it is also said of the man who is in love and wisdom from the Lord, that he sees God, that he looks to God, and that he has God before his eyes; by which is meant that he leads the life of an angel. Such things are said in the world, as well because they actually exist in heaven, as because they actually exist in man's spirit. In prayer, who does not look before him up to God, to whatever quarter his face is turned?

130. The angels constantly turn their faces to the Lord as a sun, because they are in the Lord and the Lord in them, and the Lord interiorly leads their affections and thoughts, and constantly turns them to Himself; consequently they cannot look any otherwise than to the east, where the Lord appears as a sun hence it is evident that the angels do not turn them

selves to the Lord, but that the Lord turns them to Himself. For when the angels think interiorly of the Lord, they do not think of Him otherwise than in themselves. Interior thought itself does not cause distance; but exterior thought, which acts as one with the sight of the eyes, does make distance; the reason is, because exterior thought is in space, but not interior thought, and when it is not in space, as in the spiritual world, still it is in the appearance of space. These things however can be but little understood by any one who thinks of God from space; for God is every where, and yet not in space; wherefore He is as well within as without an angel, and hence an angel can see God, that is, the Lord, both within and without himself: within, when he thinks from love and wisdom; without, when he thinks of love and wisdom. But of these things we shall speak more particularly when we come to treat of THE LORD'S OMNIPRESENCE, OMNISCIENCE, AND OMNIPOTENCE. Beware of falling into the execrable heresy, that God has infused Himself into men, and is in them, and no longer in Himself. God is every where, as well within man without him, for He is in all space without space, as was shewn above, n. 7 to 10, and 69 to 72. Were He in man, He would not only be divisible, but also included in space, and man might then even think himself to be God. This heresy is so abominable, that in the spiritual world it stinks like a dead carcase.

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131. The turning of the angels to the Lord is such, that at every turn of their bodies they look to the Lord as a sun before them an angel can turn himself round and round, and thereby see various things which are about him, but still the Lord constantly appears before his face as a sun. This may seem wonderful, but nevertheless it is the truth. It has also been given me to see the Lord thus as a sun: I see Him before my face, and this with continuance for many years, and to whatever quarter of the world I have turned myself.

132. Since the Lord as a sun, and therefore the east, is before the faces of all the angels of heaven, therefore at their right hand is the south, at their left, the north, and behind them the west; and this is the case in every turning of their bodies for, as was said before, all the quarters of the spiritual world are determined from the east; wherefore those who have the east before their eyes, are in the quarters themselves, yea, they are the very determinations of them; for, as was shown above, n. 124 to 128, the quarters are not from the Lord as the sun, but from the angels according to reception.

133. Now as heaven consists of angels, and angels are such, therefore the universal heaven turns to the Lord, and by so turning is governed by the Lord as one man, which it also is in the sight of the Lord: that heaven is as one man in the sight

of the Lord, may be seen in the work ON HEAVEN AND HELL, n. 59 to 87: thence also are the quarters of heaven.

134. The quarters being thus as it were inscribed on every angel, and on the universal heaven, therefore an angel, unlike a man in the world, knows his house and his habitation, wherever he goes. A man does not know his house and place of abode from the quarter in himself, because he thinks from space, thus from the quarters of the natural world, which have nothing in common with the quarters of the spiritual world. Nevertheless there is such a knowledge in birds and beasts, for they know instinctively their homes and places of abode, as is well known from much experience; a proof this that such knowledge prevails in the spiritual world; for all things which exist in the natural world are effects, and all things which exist in the spiritual world are the causes of those effects, and every thing natural derives its cause from something spiritual.

135. THAT ALL THE INTERIORS BOTH OF THE MINDS AND OF THE BODIES OF ANGELS ARE TURNED TO THE LORD AS A SUN. The angels have an understanding and a will, a face and a body; they have also the interiors of the understanding and will, as well as of the face and body: the interiors of the understanding and of the will are the things which belong to their interior affection and thought; the interiors of the face are the brains; and the interiors of the body are the viscera, whereof the principal are the heart and lungs. In a word, the angels have all and every thing that men have on earth: by virtue thereof angels are men: an external form without those internals does not make them men; but an external form with them, yea, from them, makes them men: otherwise they would only be images of men, in which there is no life, because they have not within them the form of life.

136. It is well known, that the will and the understanding govern the body at pleasure; for the mouth speaks what the understanding thinks, and the body does what the will wills: hence it is evident, that the body is a form corresponding to the understanding and will; and as form is also predicated of the understanding and the will, it is evident that the form of the body corresponds to the form of the understanding and of the will. To describe the nature of both these forms, does not properly fall within the present plan. There are innumerable things in both; and innumerable things on both sides act as one, because they mutually correspond to each other: hence the mind, or the will and understanding, governs the body at pleasure, thus altogether as itself. From these considerations it follows, that the interiors of the mind act as one with the interiors of the body, and the exteriors of the mind with the exteriors of the body. The interiors of the mind as well as the

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interiors of the body will be spoken of below, after the degrees of life have been treated of.

137. Since the interiors of the mind make one with the interiors of the body, it follows, that when the interiors of the mind turn to the Lord as a sun, the interiors of the body do the same; and since the exteriors of both the mind and the body depend on their interiors, it follows that they also do the same: for what the external does, that it does from its internal principles, the common or general deriving all it has from the particulars of which it consists. Hence it is evident, that as an angel turns his face and body to the Lord as a sun, all the interiors of his mind and body are likewise so turned. It is the same with man, if he always has the Lord before his eyes, which is the case if he be in love and wisdom; he then looks to the Lord, not only with his eyes and face, but with his whole mind and his whole heart, that is, with every thing of his will and understanding, and at the same time with every part of his body.

138. This turning to the Lord is an actual turning, and a kind of elevation. There is an elevation into the heat and light of heaven, which is effected by the opening of the interiors; when these are open, love and wisdom flow into the interiors of the mind, and the heat and light of heaven into the interiors of the body, in consequence whereof there is an elevation, as it were, out of mist into air, or out of air into æther; and love and wisdom with their heat and light are the Lord in man, who, as was said before, turns man to Himself. The contrary happens with those who are not in love and wisdom, and still more so with those who are contrary to love and wisdom; their interiors, as well of the mind as the body, are shut, and when they are shut, their exteriors re-act against the Lord, such being their nature. Hence, they turn their backs to the Lord, and turning their backs to Him is turning their faces towards hell.

139. This actual conversion to the Lord is an effect of love and at the same time of wisdom, not of love alone, or of wisdom alone; love alone being an esse without its existere, for love exists in wisdom; and wisdom without love being like an existere without its esse, for wisdom exists from love. Love does indeed exist without wisdom; but such love is man's, and not the Lord's; and wisdom exists without love; but such wisdom, although it is from the Lord, has not the Lord in it, being like the light in winter, which, although from the sun, still has not in it the essence of the sun, which is heat.

140. THAT EVERY SPIRIT, WHATEVER BE HIS QUALITY, TURNS IN LIKE MANNER TO HIS RULING LOVE. It may be expedient first to point out what a spirit is, and what an angel.