infinity of space, because again there is no such thing, but from infinity
not of space, which also is the same with the Divine. These things, I
know, transcend the ideas of thoughts that are in natural light, but they
do not transcend the ideas of thoughts that are in spiritual light, for
in these there is nothing of space and time. Neither do they wholly
transcend ideas that are in natural light; for when it is said that
infinity of space is not possible, this is affirmed by every one from
reason. It is the same with eternity, for this is infinity of time. If
you say "to eternity," it is comprehensible from time; but "from eternity"
is not comprehensible, unless time is removed.

157. THE SUN OF THE NATURAL WORLD IS PURE FIRE, CONSEQUENTLY DEAD; NATURE
ALSO IS DEAD, BECAUSE IT DERIVES ITS ORIGIN FROM THAT SUN.

Creation itself cannot be ascribed in the least to the sun of the natural
world, but must be wholly ascribed to the sun of the spiritual world;
because the sun of the natural world is altogether dead; but the sun of
the spiritual world is living; for it is the first proceeding of Divine
Love and Divine Wisdom; and what is dead does not act at all from itself,
but is acted upon; consequently to ascribe to it anything of creation
would be like ascribing the work of an artificer to the tool which is
moved by his hands. The sun of the natural world is pure fire from which
everything of life has been withdrawn; but the sun of the spiritual world
is fire in which is Divine Life. The angelic idea of the fire of the sun
of the natural world, and of the fire of the sun of the spiritual world,
is this; that in the fire of the sun of the spiritual world the Divine
Life is within, but in the fire of the sun of the natural world it is
without. From this it can be seen that the actuating power of the natural
sun is not from itself, but from a living force proceeding from the sun
of the spiritual world; consequently if the living force of that sun were