iors of the body. The
interiors of the mind, likewise the interiors of the body, will be
considered further on, when 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 themselves to
the Lord as a sun, those of the body turn themselves in like manner; and
because the exteriors of both, of mind as well as body, depend upon their
interiors, they also do the same. For what the external does, it does
from internals, the general deriving all it has from the particulars from
which it is. From this 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
turned in the same direction. It is the same with man, if he has the Lord
constantly before his eyes, which is the case if he is in love and wisdom.
He then looks to the Lord not only with eyes and face, but also with all
the mind and all the heart, that is, with all things of the will and
understanding, together with all things of the body.

138. This turning to the Lord is an actual turning, a kind of elevation;
for there is an uplifting into the heat and light of heaven, which takes
place by the opening of the interiors; when these are opened, love and
wisdom flow into the interiors of the mind, and the heat and light of
heaven into the interiors of the body. From this comes the uplifting,
like a rising out of a cloud into clear air, or out of air into ether.
Moreover, love and wisdom, with their heat and light, are the Lord with
man; and He, as was said before, turns man to Himself. It is the reverse
with those who are not in love and wisdom, and still more with those who
are opposed to love and wisdom. Their interiors, both of mind and body,
are closed; and when closed, the exteriors re-act against the Lord, for
such is their inherent nature. Consequently, such persons turn themselves
backward from the Lord; and turning oneself backward is turning to hell.

139. This actual turning to the Lord is from love together with Wisdom;
not from love alone, nor from wisdom alone; for love alone is like esse
[being] without its existere [taking form] since love has its form in
wisdom; and wisdom without love is like existere without its esse, since
wisdom has its form from love. Love is indeed possible without wisdom;
but such love is man's, and not the Lord's. Wisdom alone is possible
without love; but