DLW 93. By that sun which is before the eyes of the angels, and from which they have heat and light, is not meant the Lord Himself, but the first proceeding from Him, which is the highest (degree) of spiritual heat. The highest (degree) of spiritual heat is spiritual fire, which is Divine Love and 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.

DLW 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.

DLW 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.

DLW 96. That spiritual light is altogether distinct from natural light, anyone 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 from a different origin.

DLW 97. Let everyone beware of thinking that the sun of the spiritual world is God Himself. God Himself is a Man. The first proceeding from His Love and Wisdom is that fiery spiritual (substance) which appears before the angels as a sun. When, therefore, the Lord manifests Himself to the angels in person, He manifests Himself as a Man; and this sometimes in the sun, sometimes outside of it.

DLW 98. It is from this correspondence that in the Lord the Lord is called not only a "sun" but also "fire" and "light." And by the "sun" is meant Himself as to Divine Love and Divine Wisdom together; by " fire" Himself in respect to Divine Love, and by "light" Himself in respect to Divine Wisdom.