ese is
oblique because love and wisdom (as has been said before), although they
proceed from the Lord as one, are not received as one by angels; and the
wisdom which is in excess of the love, while it appears as wisdom, is
not wisdom, because in the overplus of wisdom there is no life from love.
From all this it is evident whence comes the diversity of reception
according to which angels appear to dwell according to quarters in the
spiritual world.

126. That this variety of reception of love and wisdom is what gives
rise to the quarters in the spiritual world can be seen from the fact
that an angel changes his quarter according to the increase or decrease
of love with him; from which it is evident that the quarter is not from
the Lord as a sun, but from the angel according to reception. It is the
same with man as regards his spirit. In respect to his spirit, he is in
some quarter of the spiritual world, whatever quarter of the natural
world he may be in, for quarters in the spiritual world, as has been
said above, have nothing in common with quarters in the natural world.
Man is in the latter as regards his body, but in the former as regards
his spirit.

127. In order that love and wisdom may make one in an angel or in a man,
there are pairs in all the things 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 in like manner the other parts. Thus in angel and
man there is right and left; and all their right parts have relation to
the love from which wisdom comes; and all the left parts, to the wisdom
which is from love; or, what is the same, all the right parts have
relation to the good from which truth comes; and all the left parts, to
the truth that is from good. Angel and man have these pairs in order that
love and wisdom, or good and truth, may act as one, and as one, may have
regard to the Lord. But of this more in what follows.

128. From all this it can be seen in what fallacy and consequent falsity
those are, who suppose that the Lord bestows heaven arbitrarily, or
arbitrarily grants one to become wise and loving more than another, when,
in truth, the Lord is just as desirous that one may become wise and be
saved as another. For He provides means for all; and every one becomes
wise and is saved in the measure in which he accepts these means, and
lives in accordance with