That sun is not God. Rather, it is an emanation from the divine love and wisdom of the Divine-Human One. The same is true of warmth and light from that sun.

“The sun that angels see” (the sun that gives them warmth and light) does not mean the Lord himself. It means that first emanation from him that is the highest form of spiritual warmth. The highest form of spiritual warmth is spiritual fire, which is divine love and wisdom in its first correspondential form. This is why that sun looks fiery and also is fiery for angels, though it is not for us. What we experience as fire is not spiritual but physical, and the difference between these two is like the difference between life and death. The spiritual sun, then, brings spiritual people to life with its warmth and maintains spiritual things, while the physical sun does the same for physical people and things. It does not do this with its own power, though, but by an inflow of spiritual warmth that provides it with effective resources.

The spiritual fire where light dwells in its origin becomes a spiritual warmth and light that decrease as they emanate, with the decrease occurring by levels that will be discussed later. The ancients pictured this as brightly gleaming circles of reddish fire around the head of God, a form of representation that is still common today when God is portrayed as human in paintings.

It is obvious from actual experience that love generates warmth and wisdom generates light. When we feel love, we become warmer, and when we think from wisdom, it is like seeing things in the light. We can see from this that the first thing that emanates from love is warmth and that the first thing that emanates from wisdom is light. We can also see that these are correspondences, since the warmth does not occur within the love itself but as a result of it, in our volition and therefore in our bodies. The light does not occur within the wisdom, but in the thinking of our discernment and therefore in our speaking. That is, love and wisdom are the essence and life of warmth and light; and warmth and light are emanations from love and wisdom. Because they are emanations from them, they are also responsive to them.

from Divine Love and Wisdom, Sections 93-95

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Warmth and light emanates from the sun that arises from divine love and wisdom (Continued)

Given this kind of difference between the warmth and light of the two worlds, it is obvious why people who live in one of the worlds cannot see people who are living in the other. Our eyes, which see in physical light, are made of substances of their own world, and angels’ are made of substances of their world. In other words, in each case they are designed for adequate sensitivity to their own light.

We can see from this what ignorance underlies the thinking of people who exclude from their faith any notion that angels and spirits are people, simply because they do not see them with their own eyes.

It has not been known before that angels and spirits are in a completely different light and warmth than we are. It has not even been known that there was a different light and warmth. Human thought has not penetrated beyond the deeper or purer aspects of nature. As a result, many people have located the dwellings of angels and spirits in the ether or even in the stars—within nature, that is, and not above or beyond it. In fact, though, angels and spirits are wholly above or beyond nature. They are in their own world, one that is under a different sun. Further, since spatial intervals are only apparent in that world, as I have explained earlier [Section 7], we cannot say that they are in the ether or in the stars. They are right with us, united to our own spirits in feeling and thought. Each of us is a spirit. That is the source of our thinking and intending. This means that the spiritual world is right where we are, not distanced from us in the least. In short, as far as the deeper levels of our minds are concerned we are all in that world, surrounded by angels and spirits there. We think because of the light of that world and love because of its warmth.

from Divine Love and Wisdom, Sections 91, 92

Notes:

Section 7: Published 4/10/2018

Warmth and light emanates from the sun that arises from divine love and wisdom.

In the spiritual world where angels and spirits live, there is just as much warmth and light as there is in the physical world where we live. The warmth feels just like warmth and the light looks just like light, as well. Still, the warmth and light of the spiritual world and the warmth and light of the physical world are so different that they have nothing in common, as I have already mentioned [Section 83]. They are as different as life and death. The warmth of the spiritual world is essentially alive, and so is the light; while the warmth of the physical world is essentially dead, and so is the light. The warmth and the light of the spiritual world come from a sun that is nothing but love, while the warmth and light of the physical world come from a sun that is nothing but fire. Love is alive, and divine love is life itself. Fire is dead, and solar fire is death itself. We may call it that because it has absolutely no life in it.

Since angels are spiritual beings, they cannot live in any warmth or any light that is not spiritual. We, on the other hand, cannot live in any warmth or any light that is not physical. This is because what is spiritual suits what is spiritual, and what is physical suits what is physical. If angels were to depend on physical warmth and light to even the least extent, they would be destroyed. It is absolutely wrong for their life.

Each of us is a spirit, as far as the inner levels of our minds are concerned. When we die, we leave this world of nature completely behind. We give up everything it has to offer and enter a world that contains nothing proper to the world of nature. In that world we live so completely distanced from nature that there is no communication along a continuum, that is, nothing like degrees of purity or coarseness.

It is a case of before and after, with no communication except by correspondences. It stands to reason, then, that spiritual warmth is not a purer form of physical warmth, that spiritual light is not a purer form of physical light, but that they are completely different in essence. Spiritual warmth and light derive their essence from a sun that is nothing but love, a sun that is life itself, while physical warmth and light derive their essence from a sun that is nothing but fire, containing no life whatever, as I have already stated [Section 89].

from Divine Love and Wisdom, Sections 89, 90

Notes:

Section 83: Published 6/3/2018

Section 89: Published 6/6/2018

In The spiritual world, divine love and wisdom look like a sun (Continued)

The reason that sun looks like fire to angels’ eyes is that love and fire are interactive. Angels cannot see love with their eyes, but instead of love they see what answers to it. They have inner and outer natures just as we do. It is their inner self that thinks and is wise, that intends and loves, and their outer self that feels, sees, speaks, and acts. All these outer functions of theirs are responsive to the inner ones, but the responsiveness is spiritual and not earthly.

To spiritual beings, divine love feels like fire. This is why fire means love when it is mentioned in the Word. That is what “sacred fire” used to mean in the Israelite church, and that is why we often ask in our prayers to God that heavenly fire (meaning divine love) should kindle our hearts.

Since there is the kind of distinction described in Section 83 between what is spiritual and what is physical, not a trace of anything from the sun of the physical world can cross over into the spiritual world—that is, not a trace of its light and warmth or of any object on earth. The light of the physical world is darkness there, and its warmth is death there. Still, our world’s warmth can be brought to life by an inflow of heaven’s warmth, and our world’s light can be brightened by an inflow of heaven’s light. This inflow happens by means of correspondences, and cannot happen as a result of continuity.

from Divine Love and Wisdom, Sections 87, 88

Notes:

Section 83: Published 6/3/2018

In the spiritual world, divine love and wisdom look like a sun (Continued)

People have not realized before that there is another sun besides the sun of our physical world. This is because our spiritual nature has become so deeply involved in our physical nature that people do not know what the word “spiritual” means. So they do not realize that there is a spiritual world other than and different from this physical one, a world where angels and spirits live.

Because that spiritual world has become so completely hidden from people in this physical world, the Lord has graciously opened the sight of my spirit so that I can see things in that world just the way I see things in this physical world, and then provide descriptions of that spiritual world. This I have done in the book Heaven and Hell, which has a chapter on the sun of the spiritual world. I have in fact seen it, and it seemed about the same size as the sun of this physical world. It had a similar fiery look, but was more reddish. I was given to understand that the whole angelic heaven lies beneath this sun and that angels of the third heaven see it constantly, angels of the second heaven often, and angels of the first or most remote heaven occasionally.

It will be made clear in what follows that all their warmth and all their light—everything people see in that world—comes from that sun.

That sun is not the Lord himself, though it is from the Lord. What looks like the sun in the spiritual world is the emanating divine love and wisdom. Since love and wisdom are one in the Lord, we say that this sun is divine love. Divine wisdom is actually an attribute of divine love, so it too is love.

from Divine Love and Wisdom, Sections 85, 86

In the Spiritual World, Divine Love and Wisdom Look Like a Sun.

There are two worlds, one spiritual and one physical; and the spiritual world does not derive anything from the physical one, nor does the physical one derive anything from the spiritual one. They are completely distinct from each other, communicating only by means of correspondence, whose nature has been amply explained elsewhere. The following example may be enlightening. Warmth in the physical world is the equivalent of the good that thoughtfulness does in the spiritual world, and light in the physical world is the equivalent of the truth that faith perceives in the spiritual world. No one can fail to see that warmth and the goodness of being thoughtful, and light and the truth of faith, are completely distinct from each other.

At first glance, they seem as distinct as two quite different things. That is what comes to the fore when we start thinking about what the goodness of being thoughtful has in common with warmth and what the truth of faith has in common with light. Yet spiritual warmth is that very “goodness” and spiritual light is that very “truth.”

In spite of the fact that they are so distinct from each other, though, they still make a single whole by means of their correspondence. They are so united that when we read about warmth and light in the Word, the spirits and angels who are with us see thoughtfulness in the place of warmth and faith in the place of light.

I include this example to make it clear that the two worlds, the spiritual one and the physical one, are so distinct from each other that they have nothing in common, and that still they have been created in such a way that they communicate with each other and are actually united through their correspondence.

Because these two worlds are so distinct each other, it is quite obvious that the spiritual world is under a different sun that is the physical world. There is just as much warmth and light in the spiritual world as there is in the physical world, but the warmth there is spiritual and so is the light. Spiritual warmth is the good that thoughtfulness does and spiritual light is the truth that faith perceives.

Now, since the only possible source of warmth and light is a sun, it stands to reason that there is a different sun in the spiritual world than there is in the physical world. It also stands to reason that because of the essential nature of the spiritual world’s sun, spiritual warmth and light can come forth from it, while because of the essential nature of the physical world’s sun, physical warmth and the light can come forth from it. The only possible source of anything spiritual–that is, anything that has to do with what is good and true–is divine love and wisdom. Everything good is a result of love and everything true is a result of wisdom. Any wise individual can see that this is their only possible source.

from Divine Love and Wisdom, Sections 83, 84

Divinity is the same in the largest and smallest things. (Continued)

Divinity is also the same in the largest and smallest of inanimate created things. It is actually present in every benefit of the function that they serve. The reason they are not alive is that they are forms of functions rather than forms of life, and the form will vary depending on the benefit of the function. I will be explaining how Divinity is present in them later, when we get to the subject of creation.

I need to say something about vacuum at this point. I once heard some angels talking with Newton about vacuum, saying that they could not stand the notion of vacuum. This was because in their world, which is a spiritual one, within or above the space and time of our earthly world, they were still feeling, thinking, being moved, loving, intending, and breathing, and still talking and acting, which could not possibly happen in a vacuum that was “nothing” because nothing is nothing, and we cannot attribute anything to nothing. Newton said he knew that Divinity, the One who is, fills everything, and that he was aghast at the notion of a vacuum as nothing because this was a totally destructive notion. He urged the angels who were discussing vacuum with him to beware the notion of nothing, calling it a fantasy because there is no mental activity in nothing.

Newton said he knew that Divinity, the One who is, fills everything, and that he was aghast at the notion of a vacuum as nothing because this was a totally destructive notion. He urged the angels who were discussing vacuum with him to beware the notion of nothing, calling it a fantasy because there is no mental activity in nothing.

from Divine Love and Wisdom, Sections 80-82

Divinity is the same in the largest and smallest things.

This follows from the two preceding sections, from Divinity being nonspatially present in all space and nontemporally present in all time. There are larger and larger and smaller and smaller spaces; and since as already noted [Section 74] space and time are indistinguishable, the same holds true for segments of time. The reason Divinity is the same in all of them is that Divinity is not changeable or inconsistent like everything that involves space and time, or nature. It is constant and unchanging, so it is everywhere and always the same.

It does seem as though Divinity were not the same in one person as in another, as though it were different in a wise person than in a simple one, for example, or different in an elderly one than in a child. This is just the deceptive way things seem, though. The person may be different, but Divinity within is not. The person is a receiver, and the receiver or vessel will differ. A wise person is a more adequate receiver of divine love and wisdom than a simple one, and therefore a fuller receiver. An elderly and wise individual is more receptive than a child or youth. Still, Divinity is the same in the one as in the other.

Outward appearance also gives rise to the illusion that Divinity is different in heaven’s angels than it is in people on earth because heaven’s angels enjoy indescribable wisdom and we do not. However, this apparent difference is in the subjects and depends on their openness to Divinity. It is not in the Lord.

We may also use heaven and an individual angel to illustrate the fact that Divinity is the same in the largest and smallest things. Divinity in the whole heaven and Divinity in an individual angel is the same. This is why all heaven can be seen as a single angel.

The same holds true for the church and for the individual member of it. The largest entity in which Divinity is present is all of heaven and the whole church together; the smallest is an individual angel or an individual member of the church. On occasion I have seen a whole heavenly community as a single angelic person, and I have been told that this may look like an immense, gigantic individual or like a little, childlike one. This is because Divinity is the same in the largest and smallest things.

from Divine Live and Wisdom, Sections 77-79

Notes:

Section 74: Published 5/30/2018

Divinity is in all time, nontemporally (Continued)

Now, since the segments of time that are proper to nature in its world are nothing but states in the spiritual world, and since these states come to view sequentially because angels and spirits are finite, it stands to reason that they are not sequential in God, because God is infinite. The infinite things in God are all one, in keeping with what has been explained above in sections 17–22. It then follows from this that Divinity is present in all time, nontemporally.

If people do not know about God beyond time, if they cannot think about such a God with some insight, then they are totally incapable of seeing eternity as anything but an eternity of time. They cannot help getting caught in crazy thoughts about God from eternity, thinking about some beginning; and a beginning has to do with nothing but time. This leads to the fantasy that God emerged from himself, and promptly degenerates into nature originating from itself. The only way out of this notion is through a spiritual or angelic concept of eternity, one that does not involve time. Once time is excluded, eternity and Divinity are one and the same; Divinity is Divinity in and of itself, and not from itself. Angels say that while they can conceive of God from eternity, there is no way they can conceive of nature from eternity, let alone nature from itself; by no means whatever can they conceive of nature that is intrinsically nature. This is because anything that has intrinsic existence is the reality itself that is the source of everything else. That intrinsic reality is the “life itself” that is the divine love that belongs to divine wisdom and the divine wisdom that belongs to divine love.

This, for angels, is eternity, which transcends time the way the Uncreated transcends the creature or the Infinite one transcends the finite. There is no ratio whatever between them.

from Divine Love and Wisdom, Sections 75, 76

Notes:

Sections 17-22: Published 4/15/2018-4/16/2018

Divinity is in all time, nontemporally

Just as Divinity is in all space nonspatially, it is in all time nontemporally. Nothing proper to the physical world can be attributed to Divinity, and space and time are proper to the physical world. Space in the physical world can be measured, and so can time. Time is measured in days, weeks, months, years, and centuries; days are measured in hours; weeks and months in days; years in the four seasons; and centuries in years. The physical world gets these measurements from the apparent circuit and rotation of earth’s sun.

It is different in the spiritual world. Life does seem to go on in time there in much the same way. People live with each other the way we do on earth, which cannot happen without some appearance of time. However, time there is not divided into segments the way it is in our world because their sun is always in its east. It never moves. It is actually the Lord’s divine love that angels see as their sun. This means that they do not have days, weeks, months, years, or centuries, but states of life instead. It provides them with divisions that cannot be called divisions into time segments, only divisions of state. This is why angels do not know what time is, and why they think of state when time is mentioned. Further, when it is state that determines time, time is only an appearance. A pleasant state makes time seem brief, and an unpleasant one makes it seem long. We can therefore see that time in the spiritual world is simply an attribute of state.

This is why hours, days, weeks, months, and years in the Word mean states and their sequences, viewed either serially or comprehensively. When the church is described in terms of time, its morning is its initial state, its noon is its fulfillment, its evening is its decline, and its night is its end. The same holds true for the four seasons of the year: spring, summer, fall, and winter.

We can see from this that time is the equivalent of thought from feeling. This is in fact the source of our basic quality as people. There are many examples of the fact that as people move through space in the spiritual world, distances are equivalent to progress through time. Paths there are actually or correspondingly lengthened, in response to eagerness, which is a matter of thought from affection. This is also why we speak of “stretches of time.” In other situations, though, such as in dreams, where thought is not coordinated with our actual feelings, time is not in evidence.

from Divine Love and Wisdom, Sections