to belong to him, or to be his own; they give him the power to think and will, and to speak and act, and what he thinks and wills, and speaks and acts, from them, appears as from himself: this causes reciprocation, and thereby conjunction. But still in proportion as an angel believes that love and wisdom are in himself, and therefore claims them as his own, the angelic principle is not in him, and consequently he has not conjunction with the Lord for he is not in the truth; and as the truth and the light of heaven make one, so far he cannot be in heaven; for thereby he denies that he lives from the Lord, and believes that he lives from himself, consequently that he is possessed of a divine essence. In these two principles, liberty and rationality, consists the life which is called angelic and human. From what has been said, it may appear, that an angel has reciprocation for the sake of conjunction with the Lord, but that reciprocation, considered in its faculty, is not his, but the Lord's: hence it is, that if he abuses that reciprocal principle, whereby he perceives and feels as his own that which is the Lord's, which is done by attributing it to himself, he falls from the angelic state. That conjunction is reciprocal, the Lord Himself teaches in John, chap. xiv. 20 to 24; chap. xv. 4, 5, 6. And that the conjunction of the Lord with man and of man with the Lord, is in those things which are of the Lord, which are called His words, John xv. 7.

117. There are some who imagine, that Adam was in such a state of liberty or of free determination, that from himself he was able to love God and be wise, and that this free determination was lost in his posterity: but this is a mistake; for man is not life but a recipient of life, as may be seen above, n. 4 to 6, 54 to 60; and he who is a recipient of life, cannot love and be wise from any thing of his own: hence Adam, when he was desirous to be wise and to love from what was his own, fell from wisdom and love, and was cast out of Paradise.

118. The same which is here said of an angel may be said of heaven, which consists of angels, because the Divine in the greatest and least things is the same, as was shown above, n. 77 to 82. The same which has been said of an angel and of heaven, may be said of a man and the church, for an angel of heaven and a man of the church act as one by conjunction; and also a man of the church, as to the interiors of his mind, is an angel: by a man of the church we mean a man in whom the church is.

119. THAT IN THE SPIRITUAL WORLD THE EAST IS WHERE THE LORD APPEARS AS A SUN, AND THAT THE OTHER QUARTERS ARE DETERMINED THEREBY. The sun of the spiritual world and its essence, and the heat and light of it, and the presence of the Lord from thence, have been treated of; we shall now proceed to treat of the quarters of that world. That sun and that world are treated of, because God is treated of, and love and wisdom; and to treat of them otherwise than from their original source, would

be to treat from effects and not from causes; and yet effects teach nothing but effects, and when they are considered alone they do not explain a single cause; but causes explain effects; and to know effects from causes is to be wise; but to inquire into causes from effects is not to be wise, because then fallacies present themselves, which the examiner calls causes, and this is confounding wisdom; for causes are prior and effects posterior; and from posterior things prior ones cannot be seen, but posterior ones may be seen from prior ones: this is order. For this reason the spiritual world is here first treated of; for all causes exist there: we shall afterwards treat of the natural world, where all things which appear are effects.

120. We shall begin with the quarters of the spiritual world. There are quarters in that world as in the natural world; but the quarters of the spiritual world, like that world itself, are spiritual; whereas the quarters of the natural world, like that world itself, are natural; wherefore they differ so much that they have nothing in common. There are four quarters in both worlds, the east, west, south, and north: these four quarters in the natural world are constant, being determined by the sun in its meridian; opposite thereto is the north, on one side is the east, and on the other side is the west, which quarters are determined by the meridian of each particular place; for the sun's station in the meridian is always the same every where, and therefore fixed. It is otherwise in the spiritual world: there the quarters are determined by the sun of that world, which constantly appears in its place, and where it appears is the east; wherefore the determination of the quarters in that world is not, as in the natural world, from the south, but from the east; opposite is the west, on one side is the south, and on the other the north. That these quarters do not originate from the sun there, but from the inhabitants of that world, who are angels and spirits, will be seen in the following pages.

121. As these quarters, by virtue of their origin from the Lord as a sun, are spiritual, therefore the habitations of angels and spirits, which are all according to these quarters, are also spiritual; and they are spiritual because their inhabitants dwell according to their reception of love and wisdom from the Lord. Those who are in a superior degree of love dwell in the east, those who are in an inferior degree of love in the west, those who are in a superior degree of wisdom in the south, and those who are in an inferior degree of wisdom in the north. Hence it is that, in the Word, the east, in a supreme sense, means the Lord, and, in a respective sense, love towards Him; the west, love towards Him decreasing; the south, wisdom in light; and the north, wisdom in shade; or similar things determined in regard to the state of those who are treated of.

122. Since all the quarters in the spiritual world are determined from the east, and the east, in a supreme sense, means the Lord, and also the divine love, it is evident, that it is the Lord, and love

to Him, from which all things exist; and that in proportion as any one is not in that love, he is removed from the Lord, and dwells either in the west, or in the south, or in the north, at a distance there according to his reception of love.

123. Since the Lord as a sun is constantly in the east, therefore the ancients, with whom all the particulars of worship represented spiritual things, turned their faces to the east in their adorations; and that they might do the same in all worship, they also turned their temples towards the same quarter: hence churches at this day are built in the same manner.

124. THAT THE QUARTERS IN THE SPIRITUAL WORLD DO NOT ORIGINATE FROM the Lord as a SUN, BUT FROM THE ANGELS ACCORDING TO RECEPTION. It has been shown that the angels dwell distinctly among themselves, some in the eastern quarter, some in the western, some in the southern, and some in the northern; and that in the east they are in a superior degree of love; in the west, in an inferior degree of love; in the south, in the light of wisdom; and in the north, in the shade of wisdom. This diversity of their habitations appears to originate from the Lord as a sun, when nevertheless it is from the angels. The Lord is not in a greater degree of love and wisdom, 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 shown 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 shown 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 show 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 look to the Lord: but of this more in what follows.

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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 themselves 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 as without him, for He is in all space without space, as was shown 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.

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.