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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 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. Every man after death first enters the world of spirits, which is in the midst between heaven and hell, and there goes through his times or states, and according to his life is prepared either for heaven or for hell. So long as he abides in that world he is called a spirit: he who is taken up from that world into heaven is called an angel; but he who is cast down into hell is called a satan or a devil. So long as the same are in the world of spirits, he who is preparing for heaven is called an angelic spirit, and he who is preparing for hell an infernal spirit; the angelic spirit in the meantime is in conjunction with heaven, and the infernal spirit with hell. All the spirits in the world of spirits are adjoined to men, because men, as to the interiors of their minds, are in like manner between heaven and hell, and through those spirits communicate with heaven or with hell, according to their life. It is to be observed, that the WORLD OF SPIRITS is one thing, and the SPIRITUAL WORLD another; the world of spirits is what is now spoken of; but the spiritual world, in the complex, is both that world and heaven and hell.

141. It may be expedient also to say somewhat concerning the different kinds of love, since the turning of angels and spirits from their loves to their loves, is the subject under consideration. The universal heaven is distinguished into societies according to all the differences of loves; in like manner hell; and in like manner the world of spirits. Heaven is distinguished into societies according to the differences of celestial loves, whereas hell is distinguished into societies according to the differences of infernal loves, and the world of spirits according to the differences of both celestial and infernal loves. There are two loves which are the heads of the rest, or to which all other loves are referable. The love which is the head, or to which all the celestial loves refer themselves, is love to the Lord; and the love which is the head, or to which all the infernal loves refer themselves, is the love of rule, grounded in the love of self: these two loves are diametrically opposite to each other.

142. Since love towards the Lord, and the love of rule grounded in the love of self, are altogether opposite to each other; and since all who are in love towards the Lord turn themselves to the Lord as a sun, (as was shown in the preceding article,) it may appear that all who are in the love of rule grounded in the love of self turn themselves from the Lord. They thus turn their backs on

the Lord, because those who are in love towards the Lord, love nothing more than to be led by the Lord, and desire that the Lord only may rule; but those who are in the love of rule grounded in the love of self, love nothing more than to be led by themselves, and desire that themselves only may rule. The love of rule grounded in the love of self is here specified, because there is a love of rule grounded in a love of performing uses; which love, as it makes one with love towards the neighbour, is spiritual love: this latter love however cannot be called the love of rule, but the love of being useful.

143. Every spirit, of whatever quality he be, turns to his ruling love, because love is the life of every one, as was shown in part the first, n. 1, 2, 3; and the life turns its receptacles, which are called members, organs, and viscera, consequently the whole man, to that society which is in a similar love with itself, that is, where its love is.

144. Since the love of rule grounded in the love of self is entirely opposite to love towards the Lord, therefore spirits who are in that love of rule turn their faces from the Lord, and look with their eyes to the west of the spiritual world; and since their bodies are thus turned, the east is behind them, the north to the right, and the south to the left. The east is behind them because they hate the Lord, the north is to their right because they love fallacies and the falsities derived from them, and the south is to their left because they spurn the light of wisdom. They can turn round and round, but all things which they see about them appear similar to their love. All such spirits are sensual-natural, and think that they alone live, and look on others as images: they think themselves wiser than all others, although they are in a state of insanity.

145. In the spiritual world appear ways, like the ways or roads in the natural world; some lead to heaven and some to hell; but the ways which lead to hell do not appear to those who go to heaven, nor the ways which lead to heaven to those who go to hell. Such ways are innumerable, there being some which lead to every society of heaven, and to every society of hell. Every spirit enters the way which leads to the society of his love, and does not see the ways which lead to any other hence every spirit proceeds in the same direction as that in which he turns himself to his ruling love.

146. THAT THE DIVINE LOVE AND THE DIVINE WISDOM, WHICH PROCEED FROM THE LORD AS A SUN, AND CAUSE HEAT AND LIGHT IN HEAVEN, IS THE PROCEEDING DIVINE, WHICH IS THE HOLY SPIRIT. In the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD it has been shown, that God is one in person and in essence, that there is a trinity in Him, and that that God is the Lord; also, that His trinity is called Father, Son, and Holy Spirit, and that the Divine from whom all things are [Divinum a quo] is called the Father, the Divine Human the Son, and the Divine proceeding the

Holy Spirit. Although the latter is called the Divine proceeding, yet no one knows why it is called proceeding: this is unknown, because it is also unknown that the Lord appears before the angels as a sun, and that heat, which in its essence is divine love, and light, which in its essence is divine wisdom, proceed from that sun. These truths being unknown, it was impossible to know that the Divine proceeding was not divine by itself, and thus the Athanasian doctrine of the trinity declares, that there is one person of the Father, another of the Son, and another of the Holy Spirit but when it is known that the Lord appears as a sun, a just idea may be had of the Divine proceeding, or the Holy Spirit, as being one with the Lord, yet proceeding from Him, as heat and light from the sun; which is the reason why the angels are in divine heat and divine light in the same proportion as they are in love and wisdom. No one who is ignorant that the Lord appears in the spiritual world as a sun, and that His Divine [Spirit] proceeds from Him in this manner, could ever know what is meant by proceeding, whether it only means communicating those things which are of the Father and the Son, or illuminating and teaching. Still, even in this case, there is no ground for enlightened reason to acknowledge the Divine proceeding as separately divine, and to call it God, and make a distinction, when it is known that God is one, and that He is omnipresent.

147. It was shown above, that God is not in space, and that thereby He is omnipresent; also that the Divine is the same every where, but that the apparent variety thereof is in angels and men by reason of their various reception. Now since the Divine, which proceeds from the Lord as a sun, is in light and heat, and light and heat flow first into universal recipients, which in the world are the atmospheres, and as these are the recipients of clouds, it may appear that according as the interiors which belong to the understanding, in a man or an angel, are overshadowed with such clouds, so he is a receptacle of the Divine proceeding. clouds are meant spiritual clouds, which are thoughts, and which, if they are grounded in truths, accord with divine wisdom, but if in falses, disagree therewith; wherefore also thoughts grounded in truths, when presented to the sight in the spiritual world, appear as white clouds, and thoughts grounded in false principles, as black clouds. Hence it may appear, that the Divine proceeding is indeed in every man, but that it is variously veiled by each.

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148. Since the Divine itself is present in angels and men by spiritual heat and light, therefore it is said of those who are in the truths of divine wisdom and in the good of divine love, when they are affected thereby, and under the influence thereof think of them from that affection, that they grow warm with God, which also happens sometimes to perception and sensation, as when a preacher speaks from zeal: of the same it is also said, that they are illuminated by God, because the Lord, by His Divine proceeding,

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