d Divine Wisdom in their first correspondence. On this account that
sun appears fiery, and to the angels is fiery, but not to men. Fire which
is fire to men is not spiritual, but natural; and between the two fires
there is a difference like the difference between what is alive and what
is dead. Therefore the spiritual sun by its heat vivifies spiritual beings
and renews spiritual objects. The natural sun does the same for natural
beings and natural objects; yet not from itself, but by means of an influx
of spiritual heat, to which it renders aid as a kind of substitute.

94. This spiritual fire, in which also there is light in its origin,
becomes spiritual heat and light, which decrease in their going forth.
This decrease is effected by degrees, which will be treated of in what
follows. The ancients represented this by circles glowing with fire and
resplendent with light around the head of God, as is common also at the
present day in paintings representing God as a Man.

95. That love begets heat, and wisdom light, is manifest from actual
experience. When man loves he grows warm, and when he thinks from wisdom
he sees things as it were in light. And from this it is evident that the
first proceeding of love is heat, and that the first proceeding of wisdom
is light. That they are also correspondences is obvious; for heat takes
place [existit] not in love itself, but from love in the will, and thence
in the body; and light takes place not in wisdom, but in the thought of
the understanding, and thence in the speech. Consequently love and wisdom
are the essence and life of heat and light. Heat and light are what
proceed, and because they are what proceed, they are also correspondences.

96. That spiritual light is altogether distinct from natural light, any
one may know if he observes the thoughts of his mind. For when the mind
thinks, it sees its objects in light, and they who think spiritually see
truths, and this at midnight just as well as in the daytime. For this
reason light is predicated of the understanding, and the understanding
is said to see; thus one sometimes declares of something which another
says that he sees (that is, understands) that it is so. The understanding,
because it is spiritual, cannot thus see by natural light, for natural
light does not inhere in man, but withdraws with the sun. From this it
is obvious that the understanding enjoys a light different from that of
the eye, and that this light is fr