PART II.

83. THAT THE DIVINE LOVE AND THE DIVINE WISDOM APPEAR IN THE SPIRITUAL WORLD AS A SUN. There are two worlds, the spiritual and the natural; and the spiritual world derives nothing from the natural world, nor the natural world from the spiritual world: they are altogether distinct, and communicate only by correspondences; the nature of which has elsewhere been abundantly shown. To illustrate this, let us take an example: Heat in the natural world corresponds to the good of charity in the spiritual world, and light in the natural world corresponds to the truth of faith in the spiritual world. Who does not see that heat and the good of charity, and light and the truth of faith, are totally distinct? At first sight they appear as distinct, totally different things: so they appear if we inquire in thought, What has the good of charity in common with heat, and what has the truth of faith in common with light? nevertheless spiritual heat is that good, and spiritual light is that truth. But these principles, though so distinct in themselves, make one by correspondence; for while a man reads of heat and light in the Word, the spirits and angels who are with him, instead of heat perceive charity, and instead of light, faith. This example is adduced to show, that the spiritual and natural worlds are so distinct, that they have nothing in common with each other; and yet are so created, that they communicate, and are conjoined by correspondences.

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84. Since the two worlds are so distinct, it may clearly be seen, that the spiritual world is under a different sun from that of the natural world; for in the spiritual world there are heat and light, as well as in the natural world; but the heat and light there are spiritual, and spiritual heat is the good of charity, and spiritual light is the truth of faith. Now as heat and light must originate from a sun, it is evident that there is a different sun in the spiritual world from that in the natural world, and that the sun of the spiritual world has such an essence, that spiritual heat and light may exist from it, and that the sun of the natural world has such an essence, that natural heat may exist from it. Every thing spiritual, which has relation to good and truth, can proceed from no other origin than the divine love and divine wisdom; for every good is of love, and every truth is of wisdom. He that is wise may see that they are from no other source.

85. The existence of another sun than that of the natural world has hitherto been unknown; because the spiritual principle of man had sunk so far into his natural, that he did not know what the spiritual is, nor consequently that there is a spiritual world, in which spirits and angels dwell, different and distinct from the natural world. As the spiritual world has been so much concealed from those who are in the natural world, it has pleased the Lord

to open the sight of my spirit, that I might see the things which are in that world, as I see the things which are in this, and afterwards describe that world, as I have done in the work ON HEAVEN AND HELL, in one article of which the sun of that world is treated of; for I have seen it, and it appeared of the same size as the sun of the natural world, and fiery like it, only more ruddy; and it was made known to me that the universal angelic heaven is under that sun; and that the angels of the third heaven see it always, the angels of the second heaven very often, and the angels of the first or ultimate heaven sometimes. That all their heat and all their light, with all things which appear in the spiritual world, are from that sun, will be seen in what follows.

86. That sun is not the Lord Himself, but from the Lord: the divine love and divine wisdom proceeding from Him, appear in that world as a sun; and as love and wisdom in the Lord are one, as was shown in the first part, it is said that the sun is the Divine Love; for the divine wisdom is of the divine love, thus it also is love.

87. The reason why that sun appears fiery to the eyes of the angels, is, because love and fire correspond to each other; for they cannot see love with their eyes, but instead of love they see what corresponds to it. For angels, like men, have an internal and an external: their internal thinks and is wise, wills and loves, and their external feels, sees, speaks, and acts: and all their externals are correspondences of their internals, but spiritual and not natural correspondences. The divine love is also felt as fire by spiritual beings. Hence it is that fire, in the Word, signifies love: the sacred fire in the Israelitish church signified the same: and from this ground it is common to ask, in prayers to God, that heavenly fire, that is, divine love, may kindle the heart.

88. As there is such a difference between spiritual and natural (see above, n. 83), therefore not the least of the sun of the natural world can pass into the spiritual world, that is, not the least of its light and heat, or of any object on the earth. The light of the natural world is darkness there, and its heat is death: nevertheless, the heat of the world may be vivified by the influx of the heat of heaven, and the light of the world may be enlightened by the influx of the light of heaven. Influx takes place by correspondences, but not by continuity.

89. THAT HEAT AND LIGHT PROCEED FROM THE SUN, WHICH EXISTS FROM THE DIVINE LOVE AND THE DIVINE WISDOM. In the spiritual world, in which angels and spirits dwell, there are heat and light as well as in the natural world, in which men dwell; and the heat is felt as heat and the light is seen as light; and yet the heat and light of the spiritual and natural worlds differ so much, that they have nothing in common, as was said above. They are as different as what is alive and what is dead: both the heat and light of the spiritual world in themselves are alive; but both the

heat and light of the natural world in themselves are dead: for the heat and light of the spiritual world proceed from a sun which is pure love, and the heat and light of the natural world proceed from a sun which is pure fire; and love is alive, and the divine love is life itself; and fire is dead, and the fire of the sun is death itself: so it may be called, because it has nothing of life in it.

90. The angels, being spiritual, cannot live in any other than spiritual heat and light; but men cannot live in any other heat than natural heat, or in any other light than natural light; for spiritual agrees with spiritual, and natural with natural. Were an angel to draw in the smallest portion of natural heat and light, he would perish, for it entirely disagrees with his life. Every man, as to the interiors of his mind, is a spirit. When he dies, he departs entirely out of the world of nature, and leaves every thing belonging to it, and enters a world in which there is nothing of nature; and in which he lives so separate from nature, that he has no communication with it by continuity, that is, as of purer and more gross, but by correspondences, that is, as of prior and posterior. Hence it may appear, that spiritual heat is not a purer kind of natural heat, nor spiritual light a purer kind of natural light, but that they are altogether of different essence; for spiritual heat and light derive their essence from a sun which is pure love, that is, life itself, and natural heat and light derive their essence from a sun which is pure fire, in which there is absolutely no life, as was said above.

91. Such being the difference between the heat and light of one world and of the other, it is evident why those who are in one world cannot see those who are in the other: for the eyes of a man who sees from natural light, are of the substance of his world, and the eyes of an angel are of the substance of his world, so formed in both that they may adequately receive their own light. These considerations show from what ignorance those think, who do not admit a belief that angels and spirits are men, because they do not see them with their eyes.

92. It has been hitherto unknown, that angels and spirits are in light and heat entirely different from that of men; indeed, it has not been known, that any other light and heat exist than that of this world. For no man has ever penetrated higher in his thought than to the interior or purer parts of nature; wherefore many have fixed the habitations of angels and spirits in the æther, and some in the stars, consequently within nature, and not above or out of it; when nevertheless angels and spirits are altogether above or out of nature, and in their own world, which is under another sun and as in that world spaces are appearances (see above), therefore it cannot be said that angels and spirits are in the æther, or in the stars, but that they are with man, conjoined to the affection and thought of his spirit; for a man is a spirit, and therefore he thinks and wills: thus the spiritual world is where

man is, and not at all removed from him. In a word, every man, as to the interiors of his mind, is in that world in the midst of spirits and angels, and thinks from its light, and loves from its heat.

93. THAT THAT SUN IS NOT GOD, BUT THAT IT IS THE PROCEEDING FROM THE DIVINE LOVE AND THE DIVINE WISDOM OF GOD-MAN: IN LIKE MANNER THE HEAT AND LIGHT FROM THAT SUN. By that sun conspicuous to the angels, from which they have their heat and light, is not meant the Lord Himself, but what first proceeds from Him, which is the highest principle of spiritual heat: the highest of spiritual heat is spiritual fire, which is the divine love and the divine wisdom in their first correspondence; hence it is that that sun appears fiery, and that it is like fire to the angels, although not to men. The fire which is fire to men is not spiritual but natural, between which there is as much difference as between what is living and what is dead; wherefore the spiritual sun by its heat vivifies spiritual beings, and renews spiritual things; whereas the sun of the natural world does indeed produce the same effects upon natural men and natural things, but not from itself, but by the influx of spiritual heat, to which it contributes as a subordinate auxiliary.

94. The spiritual fire, in which also light exists in its origin, becomes spiritual heat and light, which decrease in proceeding, and the decrease is effected by degrees, of which we shall speak in the following pages. The ancients represented this by red circles of fire and shining circles of light about the head of God: as is also common at this day, when God is represented as a Man in pictures.

95. That love produces heat, and wisdom light, is proved by actual experience. When a man loves he grows warm, and when he thinks from wisdom he sees things in a kind of light; whence it is evident, that what first proceeds from love is heat, and that what first proceeds from wisdom is light. That they are also correspondences, is evident; for heat does not exist in love, but from it in the will, and thence in the body; and light does not exist in wisdom, but in the thought of the understanding, and thence in the speech. Thus love and wisdom are the essence and life of heat and light: heat and light are proceedents, and being such, they are also correspondences.

96. That spiritual light is altogether distinct from natural light, any one may know, if he attend to the thoughts of his mind: for the mind, when thinking, sees its objects in light, and those who think spiritually, see truths, and this in the middle of the night equally as in the day; wherefore, also, light is predicated of the understanding, and it is said to see; for of what one person speaks, another sometimes says, that he sees it to be so, which amounts to saying, he understands it. The understanding, being spiritual, cannot see thus from natural light, for natural light does not abide with it, but departs with the sun; hence the understanding has evidently a different light from the eye, and a light from a different origin.

97. But beware of thinking that the sun of the spiritual world is God Himself: God is a Man. The first proceeding from His love and wisdom is a fiery spiritual principle, which appears in the sight of the angels as a sun; hence, when the Lord manifests Himself to the angels in person, He manifests Himself as a Man, sometimes in the sun, and sometimes out of it.

98. In consequence of this correspondence, the Lord in the Word is called not only a sun, but also fire and light; and the sun means Him as to His divine love and His divine wisdom together; fire, as to His divine love, and light, as to His divine wisdom.

99. THAT SPIRITUAL HEAT AND SPIRITUAL LIGHT, IN PROCEEDING FROM THE LORD AS A SUN, MAKE ONE, AS HIS DIVINE LOVE AND HIS DIVINE WISDOM MAKE ONE. How the divine love and the divine wisdom in the Lord make one, was shown in the first part: in like manner heat and light make one, because they proceed, and the things which proceed make one by correspondence; for heat corresponds to love, and light to wisdom. Hence it follows, that as the divine love is the divine esse, and the divine wisdom, the divine existere, as shown above, n. 14 to 16, so spiritual heat is the Divine proceeding from the divine esse, and spiritual light is the Divine proceeding from the divine existere. Wherefore as by that union the divine love is of the divine wisdom, and the divine wisdom is of the divine love, as shown above, n. 34 to 39, so spiritual heat is of spiritual light, and spiritual light is of spiritual heat and as there is such a union, it follows, that heat and light, in proceeding from the Lord as a sun, are one. But that they are not received as one by angels and men, will be seen in what follows.

100. The heat and light which proceed from the Lord as a sun, by way of eminence are called the spiritual, and they are called the spiritual in the singular number, because they are one; wherefore in the following pages when the spiritual is spoken of, both are understood together. By virtue of this spiritual that whole world is called spiritual; all things in that world derive their origin, and their name, through that spiritual. That heat and that light are called the spiritual, because God is called a spirit, and God as a spirit is that proceeding. God is called Jehovah from His essence; but by that proceeding He vivifies and enlightens the angels of heaven and the men of the church: wherefore, also, vivification and illustration are said to be effected by the spirit of Jehovah.

101. That heat and light, in other words, the spiritual proceeding from the Lord as a sun, make one, may be illustrated by the heat and light which proceed from the sun of the natural world, for these two also make one in issuing from that sun. Their not making one on earth, is not owing to the sun, but to the earth: for the latter revolves every day round her axis, and makes a yearly revolution according to the ecliptic; hence it appears as if heat and light do not make one, for at midsummer there is more