ISB9.自然及其世界，就是我们所说的大气，被称为行星的大地，其中包括我们所居住的水陆星球，以及年复一年妆饰其表面的一切产物，无论总体还是细节，唯独靠太阳生存，太阳构成它们的中心，并通过它的光线和热的调节而无处不在；每个人都能从经验、感官见证，以及论述世界变得可居的方式的著作清楚知道这一切。由于这些事物的永久生存来自这个源头，也就是太阳，所以理性可以确切地得出这个结论：它们的存在也来自这个源头；因为永久生存就是永久存在，如它们最初存在那样。由此可知，自然界是耶和华神通过这太阳其次创造的。
此前已说明，既有属灵事物，也有属世事物，这两种事物彼此完全不同；属灵事物的起源和维护来自一个纯粹为爱的太阳，耶和华，宇宙的创造者和维护者，就在这太阳中间。但属世事物的起源和维护来自一个纯粹为火的太阳，后者源于前者，两者都源于神，这一点是随之而来的，如同在后之物随在先之物而来，在先之物随首先者而来。
自然及其世界的太阳是纯粹的火，它的一切效果证明了这一点；如它的光线通过光学仪器聚焦于一个点，就会从中发出猛烈燃烧的火，以及火焰；其热的性质，这热类似于初级火的热；以及这热根据入射角分级，由此产生气候变化和一年四季；此外还有其它许多事实，理性官能根据这些事实，通过身体感觉可以证实：自然界的太阳仅仅是火；还证实：它是最纯的火。
那些对属灵事物起源于自己的太阳一无所知，只知道属世事物起源于自己的太阳之人，几乎不可避免地会混淆属灵事物和属世事物，并通过感官、因而推理的谬误得出以下结论：属灵事物无非是纯粹的属世事物，从光和热所激发的后者的活动就产生了智慧和爱。除了自然之外，这些人眼睛看不到别的，鼻子闻不到别的，胸中呼吸不到别的，所以就将一切也归于自然，从而吸收属世之物，就像海绵吸水一样。这些人好比把马套在车后，而不是车前的车夫。
那些区分属灵事物和属世事物，并从前者推断后者的人则不然。这些人也发觉灵魂进入身体的流注是属灵的，属于身体的属世事物作为工作和手段服务于灵魂，灵魂通过它们在自然界中产生其结果。你若得出别的结论，就好比一只螃蟹，行走时靠尾巴帮助前进，每走一步眼睛都会向后看；你的理性视觉则好比当阿耳戈斯前额上的眼睛睡觉时，他后脑勺上的眼睛的视觉。这些人在推理时也自以为是阿耳戈斯；因为他们说，谁看不出宇宙的起源来自自然界？那么神是什么？不就是自然界最内在的延伸吗？以及类似荒谬的事；他们夸耀这些事，比智慧人夸耀理性的事更甚。
自然和它的世界，指的是大气和诸多被称为行星的地球，其中包括我们所居住的水陆星球，以及年复一年妆饰其表面的一切，这都是由太阳独自维持的。太阳构成它们的中心，太阳光的照射和热量的调节无处不在，每个人都可以从实实在在的经验中、从感官的证据中、从那些论及世界被人宜居的著作中，确切地知道这些。因为这些事物的永久维持是来自太阳，理性可以肯定地得出结论：它们的存在也是如此，因为永久地维持就是维持最初的存在而得以永恒的存在。由此可知，自然界是耶和华上帝通过自然界的太阳后续创造的。
【2】有灵性的事物，也有自然的事物，彼此完全不同，灵性事物的起源和维持是来自一个纯粹是爱的太阳，在太阳中间是宇宙的创造者、建立者耶和华上帝，这一点上文已论述；自然事物的起源和维持是来自一个纯粹是火的太阳，后一个太阳来自于前面的太阳，两者都是从上帝而来，次第相随，如同后面从前面来，前面从首先来。
【3】自然和尘世的太阳是纯粹的火，它的全部作用都清楚地显明了这点。通过光学设备将它的光线聚焦集中在一个点上，会产生燃烧猛烈的火，还有火焰；它的热的性质，类似于基本的火的热，热的等级根据它的入射角来划分，由此产生气候变化和一年四季。由此及大量其它事物，理性通过身体的感觉，可以证实尘世的太阳仅仅是火，在它至纯的地方也是火。
【4】灵性之物起源于它们自己的太阳，对此一无所知、只知道自然之物源自尘世太阳的人，难免会混淆灵性之物和自然之物，最后，因着感官的谬误和由此产生的理性得出结论：灵性之物不过是纯自然之物，并且从后者的活动中，在光和热的刺激下，智慧和爱就产生了。这样的人，除了自然，他们用眼睛看不见别的，用鼻孔闻不到别的，用胸膛呼吸不到别的，所以，也把一切理性的东西都归于大自然，从而吸收自然主义，就像海绵吸水一样。这些人可以与那些把马拴在车后而不是车前的人相提并论。
【5】那些区分灵性之物和自然之物并推断后者源自前者的人则不同，他们也认识到灵魂的流注进入身体是灵性的，身体的自然之物服务灵魂，为灵魂提供工具和手段，在尘世产生效果。如果你得出相反的结论，可能被比作一只螃蟹，它走路时用尾巴帮助它前进，每前进一步眼睛都往后瞄一下；你理性的眼睛，可以与百眼巨人阿古斯（Argus）后脑勺上的眼睛相比，他睡觉的时候，它们在前方。这些人在推理的时候也相信自己是阿古斯，因为他们说，谁不知道宇宙的起源是大自然呢？上帝除了是自然界的至内扩展外，还会是什么呢？他们得出诸如此类荒谬的言论，自夸远胜行理性之事的智者。
9. VII. The sun of the natural world is pure fire; and the world of nature first existed and continually subsists by means of this sun
That nature and its world by which we mean the atmospheres and the earths which are called planets, among which is the terraqueous globe on which we dwell, together with all the productions, in general and in particular, which annually adorn its surface subsist solely from the sun, which constitutes their centre, and which, by the rays of its light and the modifications of its heat, is everywhere present, everyone knows for certain, from his own experience, from the testimony of the senses, and from the writings which treat of the way in which the world has been peopled. As, therefore, perpetual subsistence is from this source, reason may also conclude with certainty that existence is likewise from the same; for perpetually to subsist is perpetually to exist as a thing first existed. Hence it follows that the natural world was created by Jehovah God by means of this sun as a secondary cause.
[2] That there are spiritual things and natural things, entirely distinct from each other, and that the origin and support of spiritual things are from a sun which is pure love, in the midst of which is Jehovah God, the Creator and Upholder of the universe, has been demonstrated before; but that the origin and support of natural things are a sun which is pure fire, and that the latter is derived from the former, and both from God, follows of itself, as what is posterior follows from what is prior, and what is prior from The First.
[3] That the sun of nature and its worlds is pure fire, all its effects demonstrate: as the concentration of its rays into a focus by the art of optics, from which proceeds violently burning fire and also flame; the nature of its heat, which is similar to heat from elementary fire; the graduation of that heat according to its angle of incidence, whence proceed the varieties of climate, and also the four seasons of the year; besides many other facts, from which the rational faculty, by means of the senses of the body, may confirm the truth that the sun of the natural world is mere fire, and also that it is fire in its utmost purity.
[4] Those who know nothing concerning the origin of spiritual things from their own sun, but are only acquainted with the origin of natural things from theirs, can scarcely avoid confounding spiritual and natural things together, and concluding, through the fallacies of the senses and of the rational faculty derived from them, that spiritual things are nothing but pure natural things, and that from the activity of these latter, excited by heat and light, arise wisdom and love. These persons, since they see nothing else with their eyes, and smell nothing else with their nostrils, and breathe nothing else through their lungs but nature, ascribe to it all things rational also; and thus they imbibe what is natural as a sponge sucks up water. Such persons may be compared to charioteers who yoke the team of horses behind the carriage, and not before it.
[5] The case is otherwise with those who distinguish between things spiritual and natural, and deduce the latter from the former. These also perceive the influx of the soul into the body; they perceive that it is spiritual, and that natural things, which are those of the body, serve the soul for vehicles and mediums, by which to produce its effects in the natural world. If you conclude otherwise you may be likened to a crayfish, which assists its progress in walking with its tail, and draws its eyes backward at every step; and your rational sight may be compared to the sight of the eyes of Argus in the back of his head, when those in his forehead were asleep. Such persons also believe themselves to be Arguses in reasoning; for they say, 'Who does not see that the origin of the universe is from nature? And what then is God but the inmost extension of nature?' and make similar irrational observations, of which they boast more than wise men do of their rational sentiments.
9. VII. THE SUN OF THE NATURAL WORLD IS PURE FIRE; AND THE WORLD OF NATURE FIRST EXISTED AND CONTINUALLY SUBSISTS BY MEANS OF THIS SUN.
That nature and its world - by which we mean the atmospheres and the earths which are called planets, among which is the terraqueous globe on which we dwell, together with all the productions, in general and in particular, which annually adorn its surface - subsist solely from the sun, which constitutes their centre, and which, by the rays of its light and the modifications of its heat, is everywhere present, every one knows for certain, from his own experience, from the testimony of the senses, and from the writings which treat of the way in which the world has been peopled. As, therefore, perpetual subsistence is from this source, reason may also conclude with certainty that existence is likewise from the same; for perpetually to subsist is perpetually to exist as a thing first existed. Hence it follows that the natural world was created by Jehovah God by means of this sun as a secondary cause.
[2] That there are spiritual things and natural things, entirely distinct from each other, and that the origin and support of spiritual things are from a sun which is pure love, in the midst of which is Jehovah God, the Creator and Upholder of the universe, has been demonstrated before; but that the origin and support of natural things are a sun which is pure fire, and that the latter is derived from the former, and both from God, follows of itself, as what is posterior follows from what is prior, and what is prior from THE FIRST.
[3] That the sun of nature and its worlds is pure fire, all its effects demonstrate: as the concentration of its rays into a focus by the art of optics, from which proceeds violently burning fire and also flame; the nature of its heat, which is similar to heat from elementary fire; the graduation of that heat according to its angle of incidence, whence proceed the varieties of climate, and also the four seasons of the year; besides many other facts, from which the rational faculty, by means of the senses of the body, may confirm the truth that the sun of the natural world is mere fire, and also that it is fire in its utmost purity.
[4] Those who know nothing concerning the origin of spiritual things from their own sun, but are only acquainted with the origin of natural things from theirs, can scarcely avoid confounding spiritual and natural things together, and concluding, through the fallacies of the senses and of the rational faculty derived from them, that spiritual things are nothing but pure natural things, and that from the activity of these latter, excited by heat and light, arise wisdom and love. These persons, since they see nothing else with their eyes, and smell nothing else with their nostrils, and breathe nothing else through their lungs but nature, ascribe to it all things rational also; and thus they imbibe what is natural as a sponge sucks up water. Such persons may be compared to charioteers who yoke the team of horses behind the carriage, and not before it.
[5] The case is otherwise with those who distinguish between things spiritual and natural, and deduce the latter from the former. These also perceive the influx of the soul into the body; they perceive that it is spiritual, and that natural things, which are those of the body, serve the soul for vehicles and mediums, by which to produce its effects in the natural world. If you conclude otherwise you may be likened to a crayfish, which assists its progress in walking with its tail, and draws its eyes backward at every step; and your rational sight may be compared to the sight of the eyes of Argus in the back of his head, when those in his forehead were asleep. Such persons also believe themselves to be Arguses in reasoning; for they say, "Who does not see that the origin of the universe is from nature? And what then is God but the inmost extension of nature?" and make similar irrational observations, of which they boast more than wise men do of their rational sentiments.
9. VII. The sun of the natural world is pure fire, and by means of this sun the world of nature existed and subsisted.
That nature and its world, by which are meant the atmospheres, and the earths which are called planets, among which is the terraqueous globe on which we dwell, and also each and all of the things which yearly adorn its surface, subsist solely from the sun, which constitutes their center, and which by the rays of its light and the temperings of its heat is everywhere present, everyone knows with certainty from experience, from the testimony of the senses, and from the writings which treat of the way in which the world has become inhabited. And as the perpetual subsistence of these things is from the sun, reason may with certainty conclude that their existence also is thence; for perpetually to subsist is perpetually to exist as they first existed. From this it follows that the natural world was created by Jehovah God secondarily through this sun.
[2] That there are spiritual things and that there are natural things, which are entirely distinct from each other, and that the origin and maintenance of spiritual things is from a sun which is pure love, in the midst of which is the Creator and founder of the universe, Jehovah God, has been heretofore shown; but that the origin and maintenance of natural things is from a sun which is pure fire, and that the latter is from the former, and both from God, follows of itself, as the posterior follows from the prior, and the prior from the first.
[3] That the sun of nature and its worlds is pure fire, all its effects clearly show; as the concentration of its rays into a focus by optical instruments, from which proceeds fire burning with vehemence and also flame; the nature of its heat, which is similar to heat from elementary fire; the graduation of that heat according to its angle of incidence, whence are the varieties of climate, and also the four seasons of the year; besides many things, from which reason, by the senses of its body, may confirm the truth that the sun of the natural world is mere fire, and also that it is fire in its purity itself.
[4] Those who know nothing concerning the origin of spiritual things from their own sun, but only concerning the origin of natural things from theirs, can scarcely avoid confounding spiritual things and natural things, and concluding, through the fallacies of the senses and thence of the reason, that spiritual things are nothing but pure natural things, and that from the activity of the latter, excited by light and heat, wisdom and love arise. Those, because they see nothing else with their eyes, and smell nothing else with their nostrils, and breathe nothing else with their breast than nature, therefore ascribe all rational things to it also, and thus absorb naturalism, as a sponge does waters. But these may be compared to charioteers who yoke the horses behind the chariot and not before it.
[5] It is otherwise with those who distinguish between spiritual things and natural things, and deduce the latter from the former; these also perceive that the influx of the soul into the body is spiritual, and that natural things, which are of the body, serve the soul for vehicles and means, that it may produce its effects in the natural world. If you conclude otherwise, you may be likened to a crab, which in walking assists its progress with its tail, and draws its eyes backward at every step; and your rational sight may be compared to the sight of the eyes of Argus in the back of his head, when those in his forehead were asleep. These persons also believe themselves to be Arguses when they reason; for they say, Who does not see that the origin of the universe is from nature? and what then is God but the inmost extension of nature? and the like irrational things; of which they boast more than the wise do of rational things.
9. VII. Quod Sol mundi naturalis sit purus ignis, et quod per hunc Solem exstiterit et subsistat Mundus naturae.
Quod Natura et ejus Mundus, per quae intelliguntur Atmosphaerae, ac Tellures quae vocantur Planetae, inter quas est Orbis Terraqueus super quo nos habitamus, et quoque omnia et singula, quae superficiem ejus quotannis adornant; et quod haec et illa unice subsistant ex Sole, qui facit Centrum illorum, ac per radios lucis suae, et per temperies caloris sui ubivis praesens est, quisque ex autopsia, notione sensuum, et ex scriptis de inhabitatione ejus pro certo scit; et quoniam perpetua subsistentia inde est, pro certo etiam concludere potest ratio, quod existentia etiam inde sit, nam perpetuo subsistere est perpetuo existere sicut exstitit. Ex his sequitur, quod Mundus naturalis per hunc Solem a Jehovah Deo secundario creatus sit. Quod sint Spiritualia, et quod sint Naturalia inter se prorsus distincta, et quod origo et sustentatio Spiritualium sit a Sole, qui est purus Amor, in cujus medio est Creator et Stator universi Jehovah Deus, hactenus demonstratum est; quod autem origo et sustentatio naturalium sit Sol qui est purus Ignis, et quod hic sit ex illo ac uterque a Deo, sequitur ex se, ut sequitur posterius a priori, ac prius a Primo. Quod Sol naturae et ejus mundorum sit purus ignis, omnes effectus ejus commonstrant, ut concentratio radiorum ejus in focum arte optica, ex qua prodit ignis in vehementia urens et quoque flamma; natura caloris ejus similis calori ex igne elementari graduatio istius caloris secundum incidentiam, unde Climata, et quoque quatuor Tempora anni, praeter plura, ex quibus ratio per sui corporis sensus confirmare potest, quod Sol mundi naturalis sit merus ignis, et quoque quod sit ignis in ipsa sua puritate. Illi qui nihil sciunt de Origine Spiritualium ex suo Sole, sed solum de Origine naturalium ex suo, vix possunt aliter quam confundere spiritualia et naturalia, et per fallacias sensuum et inde rationis concludere, quod Spiritualia non sint nisi quam pura naturalia, et quod ex horum activitate excitata per lucem et calorem exsurgat sapientia et amor; illi quia non vident aliud oculis, nec percipiunt aliud naribus, neque respirant aliud pectore, quam naturam, ideo eidem adscribunt omnia etiam rationalia, ac sic insorbent naturalismum sicut spongia aquas; sed hi comparari possunt cum aurigis, qui quadrijuges equos alligant post currum et non ante illum; aliter illi, qui distinguunt inter spiritualia et naturalia, et haec deducunt ex illis; hi etiam percipiunt Influxum animae in corpus, quod sit spiritualis, et quod naturalia, quae sunt corporis, inserviant animae pro vehiculis et mediis, ut in Mundo naturali producat suos effectus: si aliter concludis, assimilari potes cancro, qui vadit promovendo gradus per caudam, et trahit oculos retro secundum gressum; ac tuus visus rationalis comparari potest cum visu oculorum Argi in occipitio, sopitis illis in frontispitio; hi etiam se credunt Argos cum ratiocinantur, dicunt enim, quis non videt ortum universi ex natura, et quid tunc Deus nisi intimum extensum naturae, et similia irrationalia, ex quibus gloriantur plus quam sapientes ex rationalibus.