is predicated of understanding and will, it is plain that the form of
the body corresponds to the form of the understanding and will. But this
is not the place to describe the nature of these respective forms. In
each form there are things innumerable; and these, in each of them, act
as one, because they mutually correspond. It is from this that the mind
(that is, the will and understanding) rules the body at its pleasure,
thus as entirely as it rules its own self. From all this it follows that
the interiors of the mind act as a one with the interiors of the body,
and the exteriors of the mind with the exteriors 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