ISB4.灵界有一轮太阳，自然界则另有一轮太阳，因为这两个世界完全不同；每个世界都从自己的太阳那里获得自己的起源。事实上，一个其中一切事物都是属灵的世界不可能来源于一个其一切产物都是属世的太阳，因为这样就会有物质流注，然而，这种流注违反秩序。世界靠太阳存在，而不是反过来，这一点从原因的结果明显看出来，即：世界就属于它的一切事物而言，无论总体还是细节，靠太阳生存；生存证明存在，因此我们说，生存就是不断存在；由此明显可知，如果太阳被移走，它的世界就会陷入混乱，这种混乱会化为乌有。
我可以作证，灵界有一轮不同于自然界的太阳，因为我看见过它。它看上去和我们的太阳一样火热，大小几乎相同，距离天使就像我们的太阳距离世人一样遥远；但它既不升也落，而是固定在天顶与地平线之间的中间高度，天使从那里享有永恒的光和永恒的春天。
一个对灵界太阳一无所知的人，凭推理在关于宇宙创造的观念上很容易误入歧途。当深入思考它时，他只会觉得宇宙来自自然界；由于自然界的起源是太阳，所以他只会以为宇宙来自作为创造者的太阳。此外，没有人能理解属灵流注，除非他也知道它的起源；因为一切流注皆来自一个太阳，属灵流注来自它的太阳，属世流注则来自它的太阳。人的内在视觉，也就是其心智视觉，从属灵太阳接受流注；而他的外在视觉，也就是其身体视觉，从属世太阳接受流注；两者在运作中结合在一起，就像灵魂与身体结合在一起那样。
由此明显可知，那些对灵界及其太阳一无所知的人可能会陷入什么样的盲目、黑暗和愚蠢之中；陷入盲目，是因为心智若唯独依赖肉眼视觉，就会变得像蝙蝠，它在夜间胡乱飞行，有时撞到挂起的亚麻衣上；陷入黑暗，是因为当肉眼的视觉从里面流入心智的视觉时，心智的视觉就会丧失一切属灵之光，变得像猫头鹰；陷入愚蠢，是因为此人仍在思考，但却出于属世事物思考属灵事物，而不是反过来，因而是愚蠢、可笑、疯狂地思考。
灵界有一个太阳，尘世也有一个太阳，因为这两个世界是完全不同的，每个世界都起源于它的太阳；因为万物都是灵性的世界不能从一个产生万物都是自然的太阳中产生，因为这样就会有物质流注，这是违反秩序的。世界是因太阳而存在，不是相反，它是由来自肇因的结果所表现出来的，换句话说，世界的每一个部分都是依靠太阳而维持存在；维持存在显示着存在，因此可以说维持存在就是不断地存在。由此可见，如果太阳被移除，它的世界将陷入混乱，这混乱导致一无所有。
【2】除了尘世，在灵界有另一个太阳，我可以作证，因为我已经亲眼看见，它看起来像我们尘世的太阳一样炽热，其大小几乎相同，它与天使的距离就像我们的太阳与世人的距离一样；但它既不升也不落，而是在天顶和地平线之间的中间高度不动，因此，天使在那里有永恒的光和永恒的春天。
【3】一个理性的人若对灵界的太阳一无所知，他在有关宇宙创造的想法中很容易误入歧见。当他深入地思考此事时，会认为宇宙的存在无非是由自然而来的，又因自然的起源是太阳，所以会认为宇宙的存在无非是由作为创造者的太阳而来。此外，没有人能理解灵性流注，除非他知道它的起源；因为所有的流注都来自太阳，灵性的流注来自灵界的太阳，自然的流注来自尘世的太阳。人的内在视觉，即心智的视觉，接收灵界太阳的流注；外在视觉，即身体的视觉，接收尘世太阳的流注；两者在运作中结合在一起，就像灵魂将自己与身体结合一样。
【4】由这些事情可见，那些对灵界及其太阳一无所知的人可能会陷入什么样的盲目、黑暗和愚昧之中：他们会陷入盲目之中，因为心智仅仅依靠肉眼的视力，在推理中就像一只蝙蝠在黑夜中飞来飞去，撞进悬挂着的布中；说是进入漆黑的黑暗，因为当眼睛视力在里面进入心智的视觉时，心智的视觉被剥夺了一切灵性之光，变得像一只猫头鹰；说是进入愚昧，因为人仍然在思考，但是从自然事物到灵性事物，而不是相反，因此是疯狂的、愚蠢的和荒谬的。
4. II. The spiritual world first existed and continually subsists from its own sun; and the natural world from its own sun.
That there is one sun of the spiritual world and another of the natural world is because those worlds are altogether distinct from each other, and a world derives its origin from a sun. For a world in which all things are spiritual cannot originate from a sun, all the products of which are natural, since thus there would be physical influx, which, however, is contrary to order. That the world came into existence from the sun, and not the sun from the world, is evident from the consequence of the fact that the world, as to all things belonging to it, in general and in particular, subsists by means of the sun; and subsistence proves existence, hence it is said that subsistence is perpetual existence: thus it is evident that if the sun were removed its world would fall into chaos, and this chaos into nothing.
[2] That in the spiritual world there is a sun different from that in the natural world I am able to testify, for I have seen it: in appearance it is fiery, like our sun, of nearly the same magnitude, and at a distance from the angels as our sun is from men. It does not rise or set, however, but stands immovable in a middle altitude between the zenith and the horizon, whence the angels enjoy perpetual light and perpetual spring.
[3] A man given to reasoning, who knows nothing concerning the sun of the spiritual world, easily becomes insane in his idea of the creation of the universe. When he deeply considers it, he perceives no otherwise than that it is from nature; and because the origin of nature is the sun, that it is from its sun as a creator. Moreover, no one can have a perception of spiritual influx, unless he also knows its origin: for all influx proceeds from a sun; spiritual influx from its sun, and natural influx from its sun. The internal sight of a man, which is the sight of his mind, receives influx from the spiritual sun; but the external sight, which is that of the body, receives influx from the natural sun, and in operation they unite, just as the soul does with the body.
[4] Hence it is evident into what blindness, darkness, and stupidity those may fall who know nothing of the spiritual world and its sun; into blindness, because the mind, depending solely upon the sight of the eye, becomes in its reasonings like a bat, which flies by night in a wandering course, and sometimes into linen clothes which may be hanging up; into darkness, because the sight of the mind, when the sight of the eye is flowing into it from within, is deprived of all spiritual light [lumen], and becomes like that of an owl; into stupidity, because the man still thinks, but from natural things about spiritual, and not the other way round; consequently, idiotically, foolishly, and insanely.
4. II. THE SPIRITUAL WORLD FIRST EXISTED AND CONTINUALLY SUBSISTS FROM ITS OWN SUN; AND THE NATURAL WORLD FROM ITS OWN SUN.
That there is one sun of the spiritual world and another of the natural world is because those worlds are altogether distinct from each other, and a world derives its origin from a sun. For a world in which all things are spiritual cannot originate from a sun, all the products of which are natural, since thus there would be physical influx, which, however, is contrary to order. That the world came into existence from the sun, and not the sun from the world, is evident from the consequence of the fact that the world, as to all things belonging to it, in general and in particular, subsists by means of the sun; and subsistence proves existence, hence it is said that subsistence is perpetual existence: thus it is evident that if the sun were removed its world would fall into chaos, and this chaos into nothing.
[2] That in the spiritual world there is a sun different from that in the natural world I am able to testify, for I have seen it: in appearance it is fiery, like our sun, of nearly the same magnitude, and at a distance from the angels as our sun is from men. It does not rise or set, however, but stands immovable in a middle altitude between the zenith and the horizon, whence the angels enjoy perpetual light and perpetual spring.
[3] A man given to reasoning, who knows nothing concerning the sun of the spiritual world, easily becomes insane in his idea of the creation of the universe. When he deeply considers it, he perceives no otherwise than that it is from nature; and because the origin of nature is the sun, that it is from its sun as a creator. Moreover, no one can have a perception of spiritual influx, unless he also knows its origin: for all influx proceeds from a sun; spiritual influx from its sun, and natural influx from its sun. The internal sight of a man, which is the sight of his mind, receives influx from the spiritual sun; but the external sight, which is that of the body, receives influx from the natural sun; and in operation they unite, just as the soul does with the body.
[4] Hence it is evident into what blindness, darkness, and stupidity those may fall who know nothing of the spiritual world and its sun; into blindness, because the mind, depending solely upon the sight of the eye, becomes in its reasonings like a bat, which flies by night in a wandering course, and sometimes into linen clothes which may be hanging up; into darkness, because the sight of the mind, when the sight of the eye is flowing into it from within, is deprived of all spiritual light (lumen), and becomes like that of an owl; into stupidity, because the man still thinks, but from natural things about spiritual, and not the other way round; consequently, idiotically, foolishly, and insanely.
4. II. The spiritual world existed and subsists from its own sun, and the natural world from its own sun.
That there is one sun of the spiritual world and another of the natural world, is because those worlds are altogether distinct; and a world derives its origin from its sun; for a world in which all things are spiritual cannot arise from a sun all things from which are natural, for thus there would be physical influx, which however is contrary to order. That the world existed from the sun, and not the reverse, is manifest from the effect of the cause, namely, that the world, in each and every part subsists by means of the sun; and subsistence demonstrates existence, wherefore it is said that subsistence is perpetual existence; from which it is evident, that if the sun were removed, its world would fall into chaos, and this chaos into nothing.
[2] That in the spiritual world there is a sun other than that in the natural world, I can testify, for I have seen it. It appears fiery like our sun, of a nearly similar magnitude, it is distant from the angels as our sun is from men; but it does not rise nor set, but stands immovable at a middle altitude between the zenith and the horizon, whence the angels have perpetual light and perpetual spring.
[3] The man of reason, who knows nothing concerning the sun of the spiritual world, easily goes astray in his idea of the creation of the universe, which, when he deeply considers it, he perceives no otherwise than as being from nature; and as the origin of nature is the sun, no otherwise than as being from its sun as a creator. Moreover no one can apprehend spiritual influx, unless he also knows its origin; for all influx is from a sun, spiritual influx from its sun, and natural influx from its sun. The internal sight of man, which is that of his mind, receives influx from the spiritual sun, but his external sight, which is that of his body, receives influx from the natural sun; and both conjoin themselves together in operation, in like manner as the soul conjoins itself with the body.
[4] From these things it is evident into what blindness, thick darkness, and foolishness they may fall who know nothing about the spiritual world and its sun: into blindness, because the mind that depends on the sight of the eye alone becomes in its reasonings like a bat, which flies by night here and there to a suspended cloth; into thick darkness, because the sight of the mind, when the sight of the eye flows into it from within, is deprived of all spiritual light, and becomes like an owl; into foolishness, because the man still thinks, but from natural things concerning spiritual things, and not the reverse; thus insanely, stupidly, and foolishly.
4. II. Quod Mundus Spiritualis exstiterit et subsistat ex Suo Sole, et quod Mundus naturalis ex suo.
Quod sit alius Sol Mundi Spiritualis, et alius Mundi naturalis, est quia Mundi illi prorsus distincti sunt, ac Mundus trahit suam originem ex Sole; non enim potest Mundus, in quo omnia spiritualia sunt, oriri ex Sole, ex quo omnia naturalia sunt, nam sic foret Influxus physicus, qui tamen est contra ordinem. Quod Mundus exstiterit ex Sole, et non vicissim, constat ex effectu causae, quod Mundus in omnibus et singulis ejus subsistat per Solem, ac subsistentia demonstrat existentiam, quare dicitur quod subsistentia sit perpetua existentia; ex quo patet, quod si removeretur Sol, caderet Mundus ejus in Chaos, et hoc in nihilum. Quod in Mundo spirituali sit alius Sol quam in Mundo naturali, possum testari, quia illum vidi; apparet igneus sicut noster Sol, paene simili magnitudine, distat ab Angelis sicut noster Sol ab hominibus; at non oritur nec occidit, sed stat immotus in media altitudine inter zenith et horizontem, inde est Angelis perpetua lux, et perpetuum ver. Homo rationis, qui non aliquid novit de Sole Mundi Spiritualis, facile delirat in sua idea de Creatione Universi, quam, cum profunde volvit, non aliter percipit, quam quod sit ex natura, et quia origo naturae est Sol, quam quod sit ex Sole ejus ut Creatore. Insuper non potest aliquis percipere Influxum spiritualem, nisi etiam sciat originem ejus, omnis enim Influxus est ex Sole, Influxus Spiritualis ex suo, et Influxus naturalis ex suo; Internus visus hominis, qui est Mentis ejus, influxum recipit ex Sole spirituali, Externus autem Visus, qui est corporis, influxum recipit ex Sole naturali, et in Operatione se conjungunt, similiter ut Anima cum Corpore. Ex his patet, in quam caecitatem, caliginem, et fatuitatem incidere possunt illi qui nihil sciunt de Mundo Spirituali, et ejus Sole; in Caecitatem, quia Mens ex solo visu oculi pendens, in ratiociniis fit similis vespertilioni, qui vage et modo ad appensa lintea noctu volat: in Caliginem, quia visus mentis, dum in illum ab interiori influit visus oculi, orbatur omni spirituali lumine, et fit similis noctuae: in Fatuitatem, quia nihilominus homo cogitat, sed ex naturalibus de spiritualibus, et non vicissim, ita amenter, stulte, et fatue.