XL. QVESTIONS Concerning the SOUL. Propounded By Dr. BALTHASAR WALTER. And Answered, By JACOB BEHMEN. Alias Teutonicus Philosophus. And in his Answer to the first Question is the Turned EYE, OR, Philosophic GLOBE. (Which in itself containeth all Mysteries) with an Exposition of it. Written in the German Language. ANNO. 1620. LONDON, Printed by M. S. for H. Blunden, at the Castle in Cornhill. 1647. A CATALOGUE OF THE 40. QUESTIONS. READER, THe Author wrote this Answer to these Questions, chief for his friend's sake that sent them to him, as also for the benefit of all such as love the knowledge of Mysteries: this friend of his was Dr. Balthasar Walter, who traveled for Learning and hidden Wisdom, and in his return home, happened to hear of this Author in the City of Gerlitz, and when he had obtained acquaintance with him, he rejoiced that at last he had found at home in a poor Cottage, that which he had travelled for so far and not received satisfaction: then he went to the several Universities in Germany, and did there collect such Questions concerning the Soul, as were thought and accounted impossible to be resolved fundamentally and convincingly; which he made this Catalogue of, and sent to this Author, from whom he received these answers according to his desire, wherein he and many others that saw them received full satisfaction. QUESTION. 1. WHence the Soul proceeded at the Beginning? 2. What is its Essence, Substance, Nature and Property? 3. How is it created the Image of God? 4. What, and when was the breathing of it in? 5. How is it peculiarly fashioned, and what is its form? 6. What is its Power? 7. Whether is it corporeal or not corporeal? 8. After what manner cometh it into the body of Man? 9 Which way doth it unite itself with the Body? 10. Whether is it ex traduce and propagated after an humane bodily manner? or every time new created and breathed in from God? 11. How, and where is it seated in man? 12. How, and what is the Illumination of it? 13. How doth it feed upon the word of God? 14. Whether is such new soul without sin? 15. How cometh sin into it; seeing it is the work and creature of God? 16. How is it kept in such union, both in the Adamicall and Regenerate Body? 17. Whence and wherefore is the contrariety between the flesh and the Spirit? 18. How doth it departed from the Body at the Death of a Man? 19 How is it Mortal, and how immortal? 20. How doth it return to God again? 21. Whether goeth it when it departeth from the Body, be it saved or not saved? 22. What doth every soul departed? doth it rejoice till the last Judgement Day? 23. Whether do the souls of the wicked, without difference (for so long a time before the Day of Judgement) find so much as any mitigation or refreshment? 24. Whether do men's wishes profit them any thing? or sensibly do them any good? 25. What is the hand of God and the Bosom of Abraham? 26. Whether doth the soul take care for men, their friends or Children, or their Goods; and whether doth it know, see, approve or disapprove their undertake? 27. Whether doth it know this or that Art, or Occupation, whereof (while it was in the body) it had sufficient skill? 28. Whether also doth it obtain, somewhat more certain knowledge of Divine, Angelical, Earthly and Diabolical Matters than it had in the body? 29. What is its Rest, awakening and Glorification? 30. What is the difference between the Resurrection of the flesh and of the Soul, both of the Living and of the Dead? 31. What kind of new Glorified bodies shall they have? 32. What shall their form, condition, joy, and Glory be in the other Life? 34. What is that lamentable and horrible condition of the damned Souls? 35. What is the Enochian Life, and how long doth it continue? 36. What is the soul of the Messiah, or Christ? 37. What is the Spirit of Christ, which he willingly commended into his Father's hand? 38. Of the things which shall come to pass at the end of the world? 39 What, and where is Paradise with its Inhabitants? 40. Whether is it mutable, and what shall it be afterwards? TO THE EARNEST LOVERS OF WISDOM. THe whole world would not contain the Books that should be written of Christ, if all that he did, and spoke should be written of him, flowing from that Fountain of wisdom, which dwelled in him; what then can be expected in a little Preface: but some few observations of the footsteps, and paths of Wisdom, and they are set down here as they occasionally presented themselves to the thoughts of him, who desireth to be made fit for the acquaintance with the lowest scholar in her School. Many have been her scholars in their own way, which Nature hath inclined them to; or God, in them that have kindled the Divine Nature, and so have been made partakers of it in their souls: we may perceive the excellency of every one of them by that which hath been left for a Record behind them, and their fitness to be followed in Order, till we shall attain the highest pitch we are capable of. Since the true Grounds of the ancient Wisdom have been hidden in the dark writings, of the wise men of former Ages, some in this latter Age have endeavoured, to reform the Errors, that have risen from the want of knowing those grounds, from which they wrote: the writings of that Learned SELDEN, are eminent in this kind, among others, by which means, the true fame, and Glory of Learning, hath been in some good part restored again; as also by contriving means to direct the way, to raise the several kinds of knowledge from their own true Basis, and foundation. The Renowned, Sir Francis Bacon, Lord Verulam, Viscount of St. Alban, laid his foundation sure, and raised his building high; by his Instauratio Magna, he taught men, first to free themselves from the Idola mentis humanae, and then laid down the whole process of the Mind, from a Natural, and experimental History, to raise a Natural Philosophy: which doth show the way to compose a Divine experimental History, to the building of a Divine Philosophy, or Mystical Divinity. Comenius also, by his Pansophia, designeth the best way to educate all from their childhood so, that in the shortest time they may get the highest Learning their Natures can attain to. Pellius in his platform concerning the Mathematics doth design to raise the Principles, and whole structure of that Art, out of every one's self, with-without the help of Books, or Instruments, by a Treatise he calleth Mathematicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which may be well transferred to a Philosophus, Medicus Legislator, Jurisperitus, Politicus, Theologus, Theosophus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Also that strict inquirer into Truth, Comes Castri Insulae in his Book de veritate, teacheth the true progress of the mind, in finding the certain infallible truth in all things. Du Chartes doth lay the foundation of his Philosophy in such grounds, and Principles, as are undeniable to him that doth but consider what is in his own thoughts. These, and some others in their kind, have gone as fare, as the Natural faculty of man's outward reason can reach; this Author Jacob Behmen, esteemeth not his own outward reason, but acknowledgeth to have received a higher gift from God, freely bestowed upon him, and left it in writing, for the good of those that should live after him. And in his writings he hath discovered such a Ground, and such Principles, as do reach into the deepest Mysteries of Nature, and lead to the attaining of the highest powerful natural wisdom, such as was amongst the ancient Philosophers, Hermes, Trismegistos, Zoroaster, Pythagoras, Plato, and o●her deep men, conversant in the operative Mysteries of Nature: and the modern Trevisanus, Raymundus, Lullius, Paracelsus, Sendivogius, and others: by which men will be satisfied, that not only they have gotten, but that we also may get that Lapis Philosophorum, the Philosopher's stone, indeed. Those Principles do also lead to the attaining such wisdom, as was taught in Egypt, in all which Learning Moses had skill; to the wisdom also which was taught in Babylon among the Chaldeans, Astrologians, and wisemen, or Magis, with whom Daniel was brought up: also to that wisdom of the East, from whence came the three Magis, Matth. 2.1. who saw the Star that lead them to Jerusalem, and to Bethlem, where they saw the child Jesus, and worshipped, and so returned, with whom God himself vouchsafed to speak and direct them what to do. The Ground and Principles in his writings, lead to the attaining the wisdom, which excelled the wisdom of the East, 1 Kings. 4.30.31. which Solomon had, and wrote in the Proverbs, and in a Book (which hath not yet been extant with us in Europe, but is reported to be found in the East Country, some few years since,) wherein he wrote of all Plants, from the Cedar, to the moss that groweth upon the wall, and of all living creatures, 1 Kings 4.33. His ground discovereth the way, to attain not only the deepest Mysteries of Nature, but Divine wisdom also, Theosophy, the wisdom of Faith, which is the substance of things hoped for, and the evidence of things not seen with the outward eyes: this wisdom bringeth our inward eyes to see such things, as Moses saw in the Mount, when his face shone like the Sun, that it could not be beheld: such things as Gehazi saw, when his Master Elisha had prayed that his eyes might be opened, (his inward eyes, for his outward were as open before, if not more than any of ours, being he was servant to so great a Prophet) so they were opened, and he saw Angels fight for Israel: such things as Steven, who saw Jesus sitting at the Right hand of God; when his face shone like the face of an Angel at his stoning: and Paul, who saw things inutterable in Paradise, when his outward eyes were struck blind: such wisdom as this seethe and knoweth all Mysteries, speaketh all Tongues of men, and Angels, that Tongue which Adam named all the Creatures by in Paradise, also it can do all Miracles: for the enjoying whereof, men would give all their goods unto the poor, nay give their bodies to be burned; so desirable a thing it is, to enjoy it in this life, but while corruption sticketh to the soul, it must have Charity, or else this seed of Faith will not bear the fruit of eternal Life in Paradise for ever, where there is nothing, but an eternal Miracle, of which all Miracles on Earth are but in part, but when that which is perfect is come, then that which is imperfect shall be done away. This is the wisdom by which Moses wrought his wonders above nature; and all the Prophets after him to Christ, and it is that which our Saviour Jesus Christ himself taught to his Apostles, and Disciples, and which the Comforter doth continually teach the Holy servants of God ever since: and by what is written by this Author, it may be believed that both the same wisdom may be attained now, and the same power of the Holy Ghost, by which they spoke and wrought their Miracles, and the cause discerned why scarce any hath been wrought for so long a while: yes, men will believe that greater things shall be done, as our Saviour tells the Apostles, than they saw him do: for it will appear, that the power in one Man, even of one thought in a Man, is able to change the whole universe in a moment: this Power was in part in the Prophets and Apostles, who could raise the dead; and when the time appointed is come, that all the dead shall rise, that Power will do it, though it should be but as a grain of mustardseed in One Man, and restore the whole Creature to the glorious Liberty of the sons of God: surely it will be worth our pains, to find such wisdom as this. By the study of these writings, men may come to know, (every one according to his condition, property, and inclination) how all the real d fferences of Opinions, of all sorts, may be reconciled; even the nicest differences of the most learned Critics in all Ages: that which seemeth different in the writings of the profound Magical, Mystical Chemic Philosophers, from that which we find in the experimental Physicians, Philosophers, Astronomers, Astrologers, and Mathematicians, may be reconeiled by considering what this Author teacheth, that the Names which were given to the seven Planets, do signify the seven Properties of the Eternal Nature, and are the cause of all those things, which are by experimental men accounted the first and deepest causes of all. Also thereby the differences in Religion, may be so reconciled, that the minds, and Consciences of all doubting persons may be satisfied about Predestination, Election, Creation, corruption, Salvation, and Restoration, so clearly, that all will love one another, and that hard lesson to love our Enemies, will be readily learned, and men will quietly contribute to the studying that one necessary thing, that treasure hid in the field, that gold of the Kingdom of Heaven, that precious Pearl, that All in All, Faith and Love, and Christ, and God, when they shall perceive that all this lieth hid in every soul, in one measure or other, and may be found, and the way set down so plain, that every soul may find it. Thereby the writings of all men will be understood, even the very darkest Mysteries, contained in the writings of the Prophets, and Apostles, will be made plain, and easy to the simplest thirsty soul, and then, when that appeareth which is now hidden, that excellent glory, every one will not only see it, but walk in the way that leadeth to it, and so attain it in the highest Degree of every one's capacity, and capability. While this Wisdom is growing, it will so reform the Laws, by degrees in every Nation, that at length, the whole world will be governed in Peace to the Joy of All. Perhaps some will think this impossible, let them consider, that if they be told of a curious City, and of the incredible things that are done there, by him that hath been there, and seen what he relateth, and he describe the way so plain, that they may come thither themselves, will they not go, that they may know, as well as he that told them: do so by this Author; Read this Book diligently, and seriously, till you apprehend the true meaning but of some part of the way he here describeth, which may easily be done, and you will be satisfied the things are true, and that the way he showeth is true, and be able to walk in it, and also be very thirsty to labour in that way, more and more, till you attain your whole desire: and then you will keep it as the best Jewel, a Memorial of all Mysteries. But let every one read it themselves, whether it be the highest King that sitteth upon a Throne, or the meanest maid that grindeth in a Mill, or hear it read with their own ears, if they mean to partake of this so high a gift from the most high, or else the Devil may easily bereave them of it. TO THE READER. IF we knew the preciousness of our own souls, we would confess and acknowledge with an inward feelingness, the answer to Christ's Question, when he said; What shall it profit a man to gain the whole world and lose his own Soul? Or what shall a man give in exchange for his soul? the soul is so precious that nothing can truly be valued at so high a Rate. To save it is the greatest gain, to lose it is the greatest loss: then who will not highly prize the study and understanding of the way to save it. Christ saith, He that will save his soul shall lose it, and he that will lose his soul shall save it: but who understandeth this? we know it is the earnest desire of every soul to be saved, and to be happy and glorious, but the way is very unknown to us poor fallen souls, for we can hardly suppose that losing will be the saving of ourselves: Christ also taught that the way to Glory was through many tribulations and Death; this way he entered into Glory, and so have all the blessed from the beginning of the world, and can not otherwise to the end thereof: but how shall a soul know the way to lose and deny itself, so that it may assuredly attain Eternal Salvation? Let it listen, in its heart and Conscience inwardly to that Teacher, which it shall find there, who is in God himself: we have the Testimony of Moses for this; who told the Israelites the Word, the Commandment is nigh thee, in thy heart and in thy mouth (not the outward but the Inward heart and mouth) as also the Apostle Paul saith to the Romans, that Christ the Eternal Essential word of God, the word of Faith which they, the Apostles, preached, is nigh us in our hearts and in our mouths, and in another place he saith, Do you not know that Christ is in you, except you be past reproof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improbi? furthermore the Apostle John saith, that God is Love, and he that loveth; God dwelleth in him, and he in God, which we all perceive is true, for in him we live and move and have our being, and this may be known though the Apostle Paul had not said so much, for one of the Poets of old spoke what he knew and said, we are all of his Offspring, as the Apostle mentioneth it: nay we all know that he that doth well is the servant of God, but he that doth evil is the servant of the Devil who ruleth in his heart: and though there is none that doth good, no not one, nor can do of himself, while he is in this mortal, life yet through Christ in him he can desire to do well, and be sorry when he hath been drawn away to do evil by the lusts of his own heart, by which the Devil tempteth us to do evil; but if we will resist the Devil he will fly from us, if we will leave off to do evil, and desire, try, and learn to do well, without doubt we shall be able through God that dwelleth in us: and then he will teach us all things, and lead us into all truth by his Spirit. All this we shall fully understand, and all Mysteries when God shall manifest himself inus, if we earnestly desire it with all humility, selfe-deniall losing of our souls, and being nothing in our selves; for then God will be All in All, and nothing is impossible with God: All this and much more hath the Author of this Answer to these Questions concerning the soul, found true, and hath out of his inward Mystery manifested many things in this, and other Writings of his, the knowing whereof will be exceeding useful to the furtherance of the salvation of every soul; which when I had read I was very much satisfied in my own soul, and do desire that others may be made partakers of them, so fare as lieth in me: I have therefore taken in hand to put this Treatise into English, which I chose to do rather out of the Original then out of any Translations, because they many times come short of the Authors own meaning, and because I found many errors in some of them, and he is so deep in his writings, that we have need to desire that our souls may be put into such a condition as his was in, else they cannot be fully understood: but the same God that satisfied his desires will satisfy ours, if we cast ourselves upon him in our souls, and let him do with us what he pleaseth. Concerning the Author, he was from his youth much addicted to the hearing of Sermons; and hearing that speech of our Saviour's, Luke 11. ver. 13. Your heavenly Father will give the Holy Spirit to them that ask it, and by the differences and controversies in Religion, which he knew not how to satisfy himself in; he was so stirred up and moved, to ask, seek, and knock, that he might know the truth; upon which by the Divine drawing and will, he was in Spirit wrapped into the holy Sabbath in which he remained seven whole days in highest joy by his own confession; after he came to himself he laid aside the folly of youth, and was driven by Divine zeal earnestly to reprehend impudent, scandalous, and blasphemous speeches, and did forbear in all his actions the least appearance of evil; and continued to get his living by the labour of his hands, till the beginning of the sixth Seculum, which was the year 160. When he was a socond time possessed with a divine Light, and by the sight of a sudden object, was brought to the inward ground or Centre of the hidden nature: yet somewhat doubting, he went out into an open field, and there beheld the miraculous works of the Creator in the signatures, figures, or shapes of all created things, very clearly and manifestly laid open; whereupon he was taken with exceeding joy, yet held his peace in silence praising God. But ten years after in the year 1610. through the overshadowing of the holy Spirit, he was a third time touched by God and renewed, and became so enlightened, that least so great grace bestowed upon him should slip out of his memory, and he resist his God, he wrote privately for himself, (without the help of any Books but the Holy Scriptures) many Books the Titles whereof follow at the end of this work. Which books contaire such high and deep grounded Mysteries of the Deity, as have not been revealed since the Apostles times. On the 18. Novemb. Stilo novo, betimes in the morning he called one of his sons, and asked if he also heard that excellent music? he said no, than he bade that the door should be opened, that that music might be the better heard. Afterwards be asked what a clock it was? being answered that it had struck two; he said, it is not yet my time, my time is three hours hence, in the mean time he was heard to speak these words. O thou strong God of hosts deliver me according to thy will, O thou crucified Lord Jesus, have mercy upon me, and receive me into thy Kingdom. When it was near about six of the clock, he took his leave of his wife and sons, and blessed them, and said; now I go hence into Paradise; then spoke to his son to turn him, and sighing deeply, he mildly and quietly departed this world. If it were not for the great fruit that I conceive may grow to every one that studieth it, I should be sorry that I am the Instrument, to make such things known in my Native Language; and much more unwilling it should be published to the view of so many various minds, as are now sprung up: But my hope is, goodness will get the upper hand, and that the fruits of the Spirit will prevail to the subduing of the Lusts of the flesh: now I readily submit to the censure of those who have that good desire: and of those who are not proudly and perversely wedded to their own conceits, (when they have considered this Author's meaning:) whether this will not be as beneficial to us as it hath been to other Nations: Indeed my mind is lead to think, that our troubled doubting Souls may receive much comfort leading to that inward Peace which passeth all understanding: that all the disturbing Sects and Heresies arising from the Darkness and malice of men and Devils, will be made to vanish, and cease by that understanding which may be kindled in them from it: they that rule will perceive how to effect all their good purposes, to the joy and happiness of them that are subjected to their government; and Subjects will soon learn to obey in every thing as the Primitive Martyrs did, though they should live under such Governors as they did: so God shall be glorified by all men's love to one another, and peace will flourish over all the Earth. It may be some will think it so hard to attain the understanding of this Author, when they read the answer to the first Question, (which is far more difficult than any of the other, because it contains the sum of them all in brief) that they will forbear to take so much pains as they suppose is requisite; but if it should prove a little harder than other writings, the profit will countervail the Labour with a hundredfold advantage; yet let every one read it themselves, or hear it read with their own ears, that others misreport hinder them not from so great a benefit, and they shall no doubt attain it, for I am convinced by my own experience that every one may receive according to their vast or narrow capacity, who have according to mine own measure been satisfied, though I be One of the unworthiest of the Children of Men, J. S. THE AUTHOR'S PREFACE TO BALTHASAR WALTER. 1. Dear beloved friend, it is impossible for Reason to answer these your Questions, for they contain the chiefest and greatest Mysteries, which are alone known to God: 2. Hence faith a Dan. 2.27. And such an answer joseph gave to the King of Egypt. Daniel to King Nabuchadnezzar: That which the King asketh & desireth of the Learned, Chaldeans, Astrologians and Wise men, is not in their power. The God of Heaven only can reveal secret things: it is not in my Reason to answer the King, but yet, that the King may perceive the thoughts of his heart God hath revealed it, not that my Reason is greater than any man's living. 3. So likewise I say to you: you shall be answered (not that my reason is greater than any man's living; but only that you may perceive the thoughts, the earnest seeking and desire of your heart,) it is given me to answer you. 4. And you should not so anxiously seek after these things, they are in no outward reason: But to the Spirit of God nothing is impossible; seeing we are the children of God, and in Christ new borne of God: the son seethe very well what the father doth in his house, and also learneth his Art and work. 5. Seeing also we are the mystery of God we ought not to suppose, that we must not meddle with such mysteries, as Antichrist teacheth; for none taketh unto himself any thing of God's Mysteries unless it be given him: and St. James saith, b james 1.17. Every good and perfect gift cometh down from above, from the father of lights, with whom there is no change nor alteration. 6. And seeing you seek so eagerly after such things, you become thereby even the cause of finding them: for God giveth his mysteries both by means and also without means, but that no man might boast, he often maketh use of very mean people about them, that it might be acknowledged that they come from his hand. 7. You shall be answered with a very sound and deep answer, yet briefly comprised, not according to outward reason but according to the spirit of knowledge. 8. And although I could sufficiently show and demonstrate these things in a larger description: yet seeing they are all described, and explained at large in my other Writings: at present I set them down but briefly for the ease and delight of the Reader, and that it may serve for a short memorial of the great mysteries. 9 But he that desireth to know these things fully & fundamentally, let him seek them in my former Writings, especially in the c The threefold life. third part, and there he hath the whole ground of the * Note that by the words divine essence, substance, or essentiality in the writings of this Author he meaneth not that essence which is God himself, but whatsoever is besides God, and which taketh its original from God, as the eternal Ideas in the wisdom of God do. And that which is essential according to the form or figure of the Idea, and that wherein all Ideas lie, he calleth Mysterium magnum & Coeleste Arcanum. Diving Essence, and also of the creation of all things, of that which is eternal, and of that which is corruptible; and how every thing was made, and is come to be as it is, and act as it doth, and what it shall be in the end. 10. And therein also lieth the Key of the Mysterium magnum, so fare forth as a creature is able to comprehend or bear, and thither we refer you for further explanation: and so I commend me to you into the brotherly love in Christ, Anno 1620. Jacob Boehmen. The first Question Answered. QUESTION the First. Whence proceeded the Soul Originally at the beginning of the World? 1. We have, both in our second and third Book sufficiently laid open the mysteries of the Soul according to the three Principles of the Divine Essence: where also we have set down by many Circumstances, the eternal Centre of the eternal Nature: and also the Ternary of the Divine Essence; and moreover what Eternity hath ever been, and how the beginning of the Creation a Or came to be. was brought forth; and what an Angel, and what a Soul is: Also we have laid open the heavy fall of Lucifer, and moreover both the Mothers which have so brought it forth, the one * Engendering. procreating the heavenly Essentiality, and the other the Hellish: where also we have written of Light and Darkness. 2. Therefore we shall not be very well understood by the Reader in this Treatise unless he hath read over and well b Or understood. comprehended c Or book. the third part of our Writings. 3. Although that apprehending is not in humane power, yet the way thereto is very faithfully shown him, so that if he do long to attain it, he shall obtain a d Leader, or the holy Ghost. Guide and director, (if he follow our counsel) who will show him the key of the Mysterium magnum, leading to that precious Philosopher's stone, and to all Mysteries: let none think this impossible, for with God all things are possible: He that findeth God, findeth all things with and in Him. 4 Now you know e In or by. according to Reason, that all things are originally sprung and derived from Eternity: This also the holy Scripture tells you: in God are all things; In him we live and move and have our being, and we are his offspring. Act. 17.28. 5. And although men cannot say of God that the pure Deity is Nature, but that it is the Majesty in the Ternary: yet we must say that God is in Nature, although Nature can as little reach or comprehend him as the Air can comprehend the Sunshine: However we must say; that Nature is borne in his will, and that it is a SEEKING, produced out of Eternity; for where there is no Will, there is also no Desire. 6. But in God there is an eternal Will (which is himself) to beget his f Glance or Lustre, or brightnsse of his Glory. Heart or Son: and this Will maketh the g Or rousing. stirring or proceeding out of the will of the Heart, which is a Spirit: so that the Eternity consisteth in h 1 Will; Father. 2 Heart; Son. 3 Proceeding or Efflux; holy Ghost. three Eternal Forms, which are commonly called Persons: as we have very accurately i Declared or Expounded. explained it in our third Book. 7. Then if we discern and know that there is not only Light and Majesty, but also Darkness, as is plain; it behoves us to know whence Darkness ariseth. 8. For in the Eternity beyond Nature there can be no Darkness, for there is nothing to bring it forth: we must only look into the Will and the Desiring, for a desiring is attracting. 9 And whereas in the Eternity it hath nothing but only itself, it draweth itself into the Will, and maketh the Will full, and that is its darkness, whereas otherwise, if it were not desiring it were a Nothing, k Or viz. but an eternal stillness without l Or Being. Essence. 10. Thus the Attraction maketh m movableness. Mobility and Essences which otherwise could not be in the stillness: and so also this maketh n Astringency or bitingnesse. harshness, hardness, and drought together with o Acidnesse. sharpness. 11. Neither can we say for all that, that the Darkness swalloweth up the Light, as the Eternal Liberty; for, that which is Eternal cannot be altered nor changed: but yet we must say that Light and Darkness are in one another. 12. Now the Light is good and hath p Or power. virtue, but the Darkness hath the harshness, hardness and coldness: and the desire of the Will maketh Essences and attracting, which is a q Riggling. stirring in the hardness, and if that which is attracted do stir by the drawing then it causeth a jarring, whereby Light and Darkness are mingled together in the sharpness. 13. And we must consider, how the free Light is sharpened in the Essence in the sharp stirring, whereby we come to understand the r Lightning. fire-flash, and the eagerness; and yet we cannot say that there is any rending. 14. For that which is Eternal without beginning admits no severing, but stands as a wheel which begetteth itself in itself: whereof you have a similitude in the Mind of Man, where indeed there is a Will of a rising and running, but no removing: the greater the Will is, the greater also is the s Or Being. Essence, and the more strongly it is sharpened. 15. Thus the still Liberty which is neither Darkness nor Light is sharpened in the sharp Desiring attracting, so that it appeareth as a flash which shineth. 16. Also we cannot say that the Liberty doth take in the flash, for from Eternity it hath had Nothing: but we can well say, that the Light and Splendour shineth in the Liberty. 17. For that which is free letteth in the Light, but that which is not free (as the t Or estringency. harshness which maketh Darkness, and is material, to speak in a Spiritual sense) that doth not receive the Light. 18. This we can truly say, that whatsoever is transparent and not of a u Mild or fluid. gross Nature doth take in the Light, as appeareth by the water which taketh in the Light, and the harsh Earth not. 19 Moreover in Fire you have a sufficient manifestation of the Essence of all Essences, for you see that the Fire burneth in an harsh dry matter, for it is the harsh Desire which entereth into itself like a great anguish, and reacheth after the Liberty; where also it receiveth the Liberty, like a flash, and it kindleth by the flash that it burneth. 20. And although it must be understood that there is no such fire in the Eternal Essence as that is which appeareth externally, yet it is internally, in the harsh Desire and externally remaineth dark: Therefore the Eternal Fire is externally dark, and internally, as it is in itself in the Will of the Eternal Liberty it is a Light, which shineth in the Still Eternity. 21. * Or differences kinds or manners. Now then, we understand, that in Fire there are ten Forms; all which are borne in the Will, and all belong properly to the Eternal Will: therefore we rightly say that the Eternal Will is God's Will: and that the Liberty which hath the Will is God himself, for it is the Eternity and nothing else. The first Form. 22. First, there is the Eternal Liberty, which hath the Will, and is itself the Will: now every Will hath a x Or longing. seeking to do or to desire something; and herein it beholdeth itself, and seethe in the Eternity what itself is; it maketh to itself a glass of its own likeness, for it seethe what itself is, and so finding nothing but itself it desireth itself. The second Form. 23. The second Form is the Desiring, and yet it hath nothing but itself, thereupon its desire seeketh a model of its own Will in itself, and maketh itself pregnant, so that a darkness or over-shadowing cometh to be in the Will: which the Will would not have; but the Desire: the seeking causeth it; and yet there is Nothing that is able to consume or expel the Desire. 24. For that which is before the Desire, beyond the seeking is Free and a Nothing, and yet it is: yet if it were a thing that could be perceived, it were an Essence, and must subsist in that Essence which brought it forth: but seeing it is without Essence, it is the Eternity, viz. Good: For it is no source, and hath also no Mutability, but it is a Rest and an Eternal Peace. 25. But seeing the immense Space is bottomless, therein being neither number nor end and also no beginning, therefore it is like a Glass, it is All things and get as a Nothing: it beholdeth itself, and yet findeth nothing but an A, which is its a Originali Textu. A V goe. Eye 26. A V is the Eternal Original of something, for it is the Eternal beginning and the Eternal End: Thus the Eternal Abyss looketh into itself and findeth itself. 27. The A is below and the V is above, and the O is the Eye, and although it be no Essence itself, yet thus it is the Original of Essence; there is neither below nor above but its Glass in the A V is a sight. As the sight of the Eye. 28. But whereas there is no ground, therefore its Glass is such an Eye as this O; for God himself saith in the Revelations I am A and O, the beginning and the end, the first and the last. 29. Consider us according to its precious depth, for we speak not here according to Nature in a b Similitude, or Parable, or Figure. Form, but according to the Spirit above Nature in the c Go T tes Character T Divine Character T. 30. The ☉ is the Eye of God, the Eye of Eternity; This maketh and is a Glass, and it is a round circle like a Globe not like a Ringle; for we cannot describe it otherwise. Hereby we mean the Globe of Eternity; wherein lieth the foundation of Heaven and Earth, of the Elements, and also of the Starry-Spheare. d Or Wheel or Orb. 31. For it is a Globe like an Eye, & it is e God's wonderful Eye. the Eye of God's Wonders, wherein every thing was seen from Eternity, yet without Essence, as in a Glass or Eye, for it is the Eye of the Abyss; concerning which we have no Pen, Tongue nor utterance either to write or speak; only the Spirit of Eternity leadeth the Eye of the Soul thereinto; and so we see it, else it must remain in Silence; and this hand could not describe any thing of it. 32. Now seeing that in the Eternity there is such an Eye, which is God himself, (and yet is not called God but Eternity; and according to the Eye he is called A and ☉, before the A there is Nothing, and in the ☉ there is All, and in the A and ☉ beginning and End) hence we find, that there is a Will in the ☉, and the Will is the ☉ itself which maketh the A, (viz. the Eternal beginning of the e Drawing or longing, or attracting. seeking) so that the Abyss beholdeth itself, and maketh a Form in itself like a Globe. 33. For the Eye finding no bottom, it closeth itself, and becometh like a round Globe of Glass, and so it is the similitude of Eternity, in that it can find itself: for there is no finding in the Abyss, because there is no place or limit but the mere Abyss: and when it doth find itself in the Eye, yet it findeth nothing but the Eye, which is the Globe. 34. Now the Eye maketh the Globe, and it is the Globe, and all put together is a f Or an Eternal Will. Will to seek itself, and so to see what the Eternity is, which is made manifest in the Eye. 35. For the Eye maketh a beginning and an End; and because there is nothing that can give it, it giveth itself, and it is from Eternity to Eternity, the Eternity itself, it ᵍ toucheth Nothing for it is a Nothing in itself. 36. Then if there be a Will, which is the Eye, and which keepeth the Eye, that keeping is the Desire of the Eye, and so the Desire causeth an attraction in the Eye, yet nothing is there but the Eye: and the Desire only attracteth itself in the Eye, and impregnateth the Eye with that which is attracted, so that it becometh full, and yet also nothing is there but a darkening of the Free Eye; yet the Eye is not dark, but the Desire in the Eye is impregnated in itself. 37. For the Will of the Eye is still: and the Desire of the Will maketh itself full, and the Eye continueth free in itself: For it is free in and from Eternity, and this we call the Eternal Liberty in all our Writings. The third Form. 38. Now a Desire is sharp and attractive, and that maketh the third Form, viz. a moving in itself, and it is the Original of the Essences; and hence come the Essences in the Eye and in the Will, and yet the Will I may not suffer itself to be attracted. 39 For its peculiar right is to be still, and to hold the Eye in the Circle in the Globe, and yet it cannot defend itself from the drawing and filling, for it hath nothing wherewith it can defend itself, but the desire. 40. And here ariseth the Eternal Enmity and contrary will, the Will, will not be dark, and its Desire maketh it dark, the Will would suffer the Motion willingly, because it is its manifestation, but the drawing in and darkening pleaseth it not, though indeed the Will is not attracted nor darkened, but the Desire in the Will impregnateth itself. 41. Now when the Desire thus sticketh fast in the darkness, there is a great anguish, for it is troubled and attracted and also darkened, and bringeth anxiety to itself in itself, and desireth liberty: and drawing so strongly at the liberty, would feign draw itself into the Liberty, and so it maketh itself more eager, rough and hard, and the Darkness is like an horrible consuming sharpness. 42. For it snatcheth the Liberty into itself: but it is so sharp that it appeareth in the Liberty as a flash of lightning, which consumeth the darkness with its eagerness: and hence it is that God saith, I am a a Deut. 4.24. consuming fire. 43. Hereby understand, how every b Materia. matter consisteth in the power of the true Fire, and how the floor shall one day be purged: for it is the Original of the Fire, which hath all power; for it consumeth whatsoever the Desiring hath made, whether it be stone or mineral, Centrum Naturae. for it is the sharpness of the Eternal Liberty and maketh the Centre of Nature. 44. But that you may search yet deeper, know, that the Fire Originally consisteth in three Forms, viz. in the Desire, and then in the matter of that which is attracted, viz. in the darkness, in which Essentiality proceedeth from the Attraction, and thirdly, the Anguish source, and itself maketh the fourth Form, that is the flash, for the Liberty causeth that, and is the kindler of the anguish source. 45. For the Desire in the Darkness, would have nothing else but the Liberty, and the Liberty is a light without shining, it is like a very deep blue colour mixed with green, so that it is not known what colour it is, for all colours are in it; and the Desire in itself in its eager anguish and sharpness breaketh the colours, and maketh an horrible consuming flash in itself, and changeth it according to the anguish that it becometh Red. The fourth Form. 46. Now the Liberty in the Desire suffereth itself not to be bound or captivated, but changeth itself from the Red flash into Light, into a glance of the Majesty, and it is an exulting great Joy in the Liberty. 47. For the Eye is made manifest in the Light, and the a Or Substantiality. Essentiality is made mannifest in the Will, and then it is known what Light or Darkness is: also thus the Eternity is known, and so God's Holiness always ariseth in the wonders from Eternity, and it hath neither limit nor beginning, for it is an Eternal beginning comprehended in Nothing but only in the Wonders, which are its own Essence, where there is neither limit nor b Time or years. number. 48. And thus nothing is known in the still Eternity, but the glance of the Majesty, and the Spirit which is borne in the Will, and the Majesty hath the c Regiment. Dominion. 49. Beloved friend, understand the sense right: we mean not, that the Birth apprehendeth the Liberty without, but within itself in its Centre, it apprehendeth itself in itself, and maketh Majesty in itself, and yet there is no including there, but it is, as when life ariseth from Death or from Nothing, which d Life. dwelleth only in itself, and this is called a e Principium. Principle: and that wherein it dwelleth is called Nature, which hath seven Spirits and Forms, as is to be seen in our second and third Book. 50. Yet this Principle hath but one Spirit, which is the life of that Principle, and it hath but one will neither, which is the f Or satiating. fulfilling of the Eternity with the glance of the Majesty. 51. For this principle is the Power proceeding from the will of Eternity, and the entrance, or the Eternal beginning of the Power, is the Life and the Spirit of the power, which thrusteth forth the Essences of the begettresse, and openeth the Original of the Majesty. 52. And the whole Eye (which hath thus g Or form, or figured. made itself a Glass in the A and O) is all things, it is the Eternity, and in itself in the Eye it begetteth the Majesty, which is the Heart and power of the Eye, and also the Spirit, which proceedeth from the Power in the Heart, even from the fiery Light flaming Essences. 53. Thus understand the Holy Ternary in one Essence; the Father is the Eternity without Ground, which is Nothing and yet all things, and in the Eye of his glance he seethe that he is all things: and in the Power of the Majesty he feeleth, tasteth and smelleth that he is Good, that is, that he is God: although the h The Tau or Cross. T. (viz: the i Schwerigkeit oft Breetheit guere. harshness) ariseth in the Centre. 54. And in the Spirit is the moving of the Power, and the Multiplication without ground and number, wherein consisteth an Eternal bottomless multitude, and all in Power. 55. For, that which hath no ground hath no number, nor is there any shutting up or comprehension therein, and that which is within itself cannot be known k Or without ab extra. externally, but it may be felt by the Spirit; Thus the Internal driveth out from itself and manifesteth itself in Figures, or else God could not be known. 56. Thus God is together one Spirit: and is from Eternity in three beginnings and ends, and that only in himself: There is no place found in his sight: and he hath nothing in himself that may be compared to him; also there is nothing which can search and manifest any thing further than his Spirit: which always manifesteth itself from Eternity to Eternity. 57 He is an Eternal seeker and finder of himself in the great Wonders; and that which he findeth he findeth in the Power: He is the Opener of the Power; Nothing is like him, neither doth any thing find him, but that which yieldeth itself to be his own, that entereth into him: That which denyeth itself to be, in that thing the Spirit of God is all things; For it is one only Will in the Eternal Nothing, and yet it is in all things as God's Spirit itself is. 58. And this, my beloved friend, is the Highest Mystery: Therefore if you would find it seek it not in me but in yourself, though not in your Reason neither, which must be as dead, and your Desire and will must be in God: and so God becometh the will and the deed in you: also the Spirit of God bringeth your will into himself, and then you may well see what God is, and what Spirits child this hand is, and from what kind of Spirit it writeth. 59 Furthermore I brotherly exhort you, that you seek not with such eagerness, you will not reach the bottom of it with such searching: although you are known and beloved of God; and therefore we give you this for a Rule, yet externally I have no power to give it you. 60. But follow my counsel, leave off your laborious searching in Reason, and enter into the will of God, into God's Spirit, and cast outward Reason away, and then your will is God's will, and God's Spirit will seek you within you. 61. And if he find your will in him, than he manifesteth himself in your will, as in his own propriety. For if you quit that will, than it is His who is all things: and when he moveth go you with him, for you have Divine Power, and then whatsoever you search he is in it, and then nothing is hid from the will: thus you see in his Light, and are his. 62. And let no fear terrify you, there is nothing can take it away but your own imagination, let not that enter into your will, and so you shall work the wonders of God in his Spirit, and acknowledge me your brother in him, else I shall be but as one that is dumb to you: This I tell you for good will. 63. And seeing we writ of the Eternity, to the end to satisfy your will, concerning the soul, (our purpose herein being according to the will of God) we will therefore first show you the ground of the soul, and then its Original: and so open your eyes that you may be freed from your laborious searching. 64. For you have now to your old-age gone about this, and so fare as I understand, you have not yet found that deep Mystery in the Spirit: But seeing it is God's will that you should know it, and have it given you for a reward of your so great labour, therefore have a care that you receive it aright: and then that you cast not the Pearl before swine, which are not worthy of it, nor will not be worthy of it to Eternity. 65. For that which shall be revealed to you here, belongeth to the Children of God, therefore be faithful and employ it according to the Spirit, and not according to humane reason. 66. For it is so sublime that it will not endure earthliness which proceeds from Covetousness, Pride, Selfe-glory and Arrogancy, although you be not such; but look well into whom you pour oil, for it is poison to many: let others themselves seek as you have done; But give the Children bread that they may eat, and praise Our Father which is in Heaven, for to that end it is given you. The fift Form of Fire in the Eternal Will. 67. As we have opened an entrance and a glass to you of the Eternal Original, from whence the Eternal fire proceeds, and what it is, so it is also necessary, that we show you further according to the highest depth, what the Eternal Nature is, in its propagation. 68 Wherein we must understand two Kingdoms, the one good and pleasant, the other an evil, wrathful, and ever envious sad one: of which the Philosophers from the beginning of the world have treated, and sought after it, but the time of finding it was not then. 69. But now it is at hand, that the hidden l Or secret Mystery. thing should be found, not only by me, but also by many that will be faithful, and humble themselves to God, and seek in his Spirit and will; it will be found in the Eye of God only, and no where else; therefore let none dive deeper in searching elsewhere, or he will find the Devil. 70. Seeing then the Eternity is thus which yet is Nothing, and yet there is Light and Darkness, Life and Spirit, which are all things: and so there is a seeking (that is, a desire) in both, to find itself, though there be Nothing that can be m Or that can find any thing. found but the Spirit. 71. Now seeing it hath nothing that it can find, and yet the Desire goeth on Eternally forward, therefore the Desire is a figure of the seeking will, the similitude of the Eye of God, and it is as a glass of the Eternal Eye which is called God. 72. Now this is in two manner of ways, one according to the Light, and the other according to the Darkness: for the seeking is in both; and yet there is no departing of the one from the other; the Light is in the Internal, and the Darkness in the Externall, and yet that which is most internal is also most Externall, but the Light is the middlemost. 73. For it is in the Nothing; therefore it cannot be the most internal, for it hath no Place nor limit; it is its own finding, which the Darkness findeth not, but the will in the Darkness, which desireth the Light, goeth out from the darkness and remaineth Eternally in the Light. 74. Now the Desire of the Light presenteth a Model like itself, wherein the Eternity is manifest: that is, all whatsoever the Spirit, in the Eternal power of God, findeth in itself from Eternity to Eternity. 75. This Model is not God the Eternity itself; for it taketh its beginning in the Spirit, and it is the wonder of the Spirit which it seeketh and findeth from Eternity; and n The Model. it is in the Eye of God as a figure, and all the wonders of the Abyss of Eternity are therein, and are beheld in the Light of the Majesty, as one wonder in many Endless wonders. 76. Also it is an Image of God, a Virgin full of purity and chastity, and no begettresse, for the Holy Spirit only openeth the Wonders in the Power. Erblicket. 77. Yet this Virgin is the similitude of God, his Wisdom wherein the Spirit o Discovereth itself. discerneth itself, and always and in Eternity openeth the wonders therein: and the more is opened the more is in it. 78. For she * The wisdom. is without ground and number, and as unmeasurable as the Eye of God himself is, there is nothing like her, also nothing can be found, that may be likened to her, for she is the only similitude of the Deity, and the Spirit of God is her Essence therein. 79. She is a Circle and Model, which so openeth our mind that we see her, and God in her; for our will is cast into her, and she is in our Will: Therefore we speak of God, and see him in her, as in our Own propriety, according to the hiddenness of the Humanity, this p Or Seeing. sight is exceeding precîous. 80. We must speak somewhat also of q Of the way or condition of. Darkness: It is in itself an enclosing, though there be nothing which barreth it up, but it shutteth itself up, and begetteth itself, and is its own Enemy to itself, for it maketh its own source, without Ground and number; and hath no giver that can bestow this but the Darknesses own Form. 81. It ariseth from the first Desiring when the Desiring r Or draweth into itself. contracteth itself and impregnateth itself, so that it becometh a very stinging, bitter s Or astringent. , harsh, hard, cold, wrathful, fire-Spirit: For the Desire causeth harshness by the Attracting in the will, yet the drawing is stinging and the suffering bitter: which the Will willeth not, and therefore goeth forth from the stinging and entereth into itself, and maketh a peculiar Principle, wherein the Majesty appeareth. 82. Thus the great Anguish ariseth in the bitter suffering: and yet nothing is there neither that can suffer, but it is thus in itself, and it is its own Life: and if this were not, the t Or glance. splendour of the Majesty would not be, the one is the cause of the other, for the flash is in the Darkness, and the Light with the Majesty is in the Liberty. 83. And this only is the u Or differencing. divorce, that the Liberty is a still Nothing, which receiveth the Light into it, and maketh the Darkness material, and yet there is no comprehensible x Or Substance. Essence, but a dark Spirit and power, a filling of the Liberty, in itself, that is within the desire and not without it: for without it is the Liberty. 84. Therefore God is the most hidden, and the most manifest, and that is the * Or Mysterium magnum. Great Mystery, and the Abyss is hidden and yet manifest; as the Darkness is to our fight: But the source is unsearchable, till the Will sink down into it, and then it will be found and felt, when the Will loseth its y Or Life. Light: And herein lieth the Ground of True Faith; let this be told you, ye Teachers in Babel. 85. Seeing then there is an Abyss, which in regard of the impression of the darkness is called Ground, wherein the source is a cause of the life: (for the wrathful flash is the awakening of the life, although it be nothing there but in itself) and it is also a Desiring, and that desiring is a seeking, and yet it can find nothing but a glass, and a similitude of the dark wrathful source wherein Nothing is. 86. For it is a Figure of the Earnest wrathful flash, and of the sharp and z Stern. severe power which is Gods according to which he calleth himself, a consuming Fire, and an Angry a Or zealous. Jealous God. 87. And this glass is also without Ground, without beginning and without End, and yet hath an Eternal beginning and an Eternal End: and is the only Cause, that the Abyss is blue, dusky and fiery: It is the cause of the Stars and Elements; for the Firmament is a second Glass proceeding from this. 88 As there is a Threefold source in every thing, and each is always the Glass, begetter and cause of the other; nothing excepted, all things are according to the Essence of the ternary. 89. Seeing then there is a Glass in the Abyss, in which the source beholdeth itself: so it is also a figure and Image of the source, which standeth before the source, and doth or bringeth forth nothing, but is a Virgin of the source wherein the wrathfulness of the Flash b Or discovereth itself. discerneth itself infinitely without number; and always openeth its wonders therein, by the bitter Spirit of the c Or rigling. stirring Essences. 90. Which hath its life in the flash, so that it flieth more swiftly than a Thought; and even the thoughts of the Creatures are and proceed herein, also the Spirits of all living creatures are herein with their root; each life according to its Principle. 91. And in this Spirit of the Fire-flash, consisteth the Great Almighty Life, for it is consuming; as the flash consumeth the Darkness, and as the Fire consumeth all things, and yet remaineth a Life in itself; yet it is an Hunger and Thirst, and must have d Substance. Essentiality or else it remaineth a dark Hungry Fire: a will to devour and to enjoy nothing, a will to Rage and sting and to find Nothing but itself: whence Essentiality (viz. the water) and also * Or Substantiality, or Earth. Sulphur is begotten and begetteth itself from Eternity to Eternity. 92. And here my beloved friend, seek the first root of the soul in the Fire life, and the second in the life of the Light, in the Majesty, and so you shall find God's Image and likeness, and the Greatest e Or hidden secrets. Mysteries of the Deity lying therein. 93. And although there be such an Eye of the wrathfulness, wherein the Earnest f Or strong, or stern. severe Fire life taketh its Original, yet it is not at all g Or rent. severed from the life of the Light: but is one only life that hath two Principles; for it burneth in two sources which are within one another; and it is one only Spirit, having two differences, and two wills, one will dwelling in the Fire, and the other in the Light. 94. And know certainly for a Truth; that the dark Fire-life is the Abyss of Hell; for it is the h Or stern, or fierce. severe Anger of God. 95. But do not you seek, as Babel that great City of confusion upon Earth, hath sought: which we blame not for any thing but her negligence and carelessness, and for seeking her Own Glory and power, and by that means hath ensnared herself in the wrathful Anger of God; which hath a long time subjected her under its wonders, and drawn many souls into its source. Consider this. 96. In the third Book of our writings, this is set down at large, and that book is somewhat easier to be understood then this is, but in this is the deepest ground of Eternity, so fare as a spirit can conceive, for it cannot bear more, well may it be described more largely, but not more deeply, for it is comprehended in the Abyss in both the Principles, for the soul ariseth in the Abyss in both Principles, and in the spiritual will, in the Eternity. 97. And yet if it be not wary and circumspect, the Devil may easily ride in its Chariot, viz. in its Will; but if it be circumspect, and do cast itself into the will of the Majesty of God, than the Holy Ghost rideth in its Will, and it is his Chariot. 98. And herein you may now finely search the Ground of Heaven and Hell, of Angels and Devils, of Evil and Good, of Life and Death, if you seek, as we shall further direct you. The sixth Form of Fire. 99 Seeing then, two Principles are so in one Essence, (as no man with Reason can speak against it; for every life consisteth in venom and in Light, each in its own principle, and according as it hath the source, so hath it also its Light) therefore we must search what that is which sustaineth the life that it be not starved, and what driveth forth its source, that it can endure for ever. 100 This now also hath two differences, for the Light-life hath its own source and driving, and the Fire-life also its source and driving, each in itself: but the Fire-life is the cause of the Light-life, and the Light-life is Lord of the Fire-life, and herein lieth the i Mysterium Magnum. Great Mystery. 101. For if there were no Fire there would be no Light, and also no Spirit, and if there were no Spirit to blow up the Fire it would be smothered, and Darkness would be, and the one would be a Nothing without the other, therefore they belong both together, and yet divide themselves one from another, but without any k Or removing. fleeing, and yet there is a fleeing of the Spirit. 102. You may understand it by this: look upon the glowing Fire; first there is the Matter from whence it burneth, viz. the harsh attracted bitter substance, which hath an Anguish source, and is a l Corpus Opacum. dark Body, whether it be wood or any such thing. 103. Now when it comes to be kindled, you see Three Principles, first the wood, in the Darkness with the Externall m Property and Condition, or Quality. source of this world, which also hath its own Life, or else it would not take fire. 104. Now the Fire hath a wrathful, harsh, strong, bitter desiring n Quality. source which begetteth thirst, a devouring and consuming, and the great bitterness is its right Spirit, an Enrager and awakener, which hath all Essences of the Life in it, and it is the power of the life and of the driving, otherwise there would be no burning. 105. That maketh the great anguish-seeking after the Liberty: and in the Fire it attaineth the Liberty: for it consumeth the darkness in the wrathfulness, and also the Matter of the Fire, from which it burneth. 106. And thereby we know that one Spirit, which divideth itself into two Principles, into two Spirits, but not o Inseparabiliter. severedly, and yet fleeing one before another, and the one catcheth or apprehendeth not the other, and the one is the life and cause of the other. 107. And therefore they are two Principles seeing they have a twofold source and life, and yet there is but one root from whence they proceed, and one of them affordeth life, and the other affordeth food for that life: This is a wonder and yet no wonder, for there is nothing that can wonder at it, for itself is All things in one only Essence. 1. Fire. 2. Seeking. 3. Desiring attraction. 4. Substantiality or Corporality. 5. Sting. 6. Anguish. 7. Liberty. 108. Now the fire in itself is first a seeking to draw into itself, and that is the substantiality the Phur, for the seeking maketh it in the Desiring by its attraction; or else there were Nothing; and the Attraction is the bitter sting, a destroyer, which the substantiality cannot endure, and will not suffer, and that not willing to suffer is an anguish, a will to overcome the substantiality with the bitter sting, and the anguish, pierceth into itself, and catcheth at the Liberty; and the Liberty is a light in comparison of Darkness. 109. Now the Anguish is an horrible sharpness, and thus the Liberty is taken and sharpened, so that it becometh a fire-flash and the Anguish-will in the sharpness of the bitter flash, consumeth the Substantiality, be it wood or any other thing. 110. Now when this hath consumed it, than the Anguish is a Darkness again, and the flash remaineth hidden in itself again; and is an Extinguishing, and the anguish is in the darkness as at first, before the flashing of the Fire, and it remaineth only in a terrible source, where the bitterness is always made more terrible, by the rough attraction. 111. Now this is thus according to the Outward Principle of this world, as we see undeniably by experience; seeing then there is an always enduring Essence in the Eternity, we therefore demonstrate it thus: behold and consider it deeply and read this with diligence. 112. The sinking of the anguish in the Eternal darkness, is an Eternal hunger, and an Eternal thirst, and an Eternal Desiring; and the darkness in itself attaineth nothing in the Eternity, that p Or Liberty. it can satiate itself withal out of the q Understand by this the sinking of the hunger and thirst of Hell, and of Anger. Eternity, therefore it is rightly and truly the hunger and thirst of the Abyss of Hell and of the anger of God. 113. But the will in the anguish (because it can attain or find nothing) therefore it maketh a figure and a similitude to itself in the desiring with the eager attraction, and the eager, harsh, bitter dark Essence, is the Material similitude itself, it eateth itself, and is itself the matter of the Fire, that so the Eternal flash may always continue, and the wrath is always an Eternally continuing burning, and burneth Eternally, out of the Darkness, and hath its own Life in itself, viz. the bitter sting of the Anguish, which rageth and raveth, and is the r Rigling. stirring and original of the Life, and that is s Or Principium. A Principle. 114. And understand hereby the Eternal desiring seeking, an Eternal Coveting, and yet having nothing but itself an Eternal Envious Enmity, a seeking of the Essences, when the innumerable, and Groundless multitude is always borne in the Will: and an Eternal craftiness, a continual rising in the hunger, an Eternal finding of the similitude of its own desire, the similitude of the Essences, in the Will, and this is manifest in the flash: for the flash elevateth itself ever above the darkness; and the Essences are in the flash, and are continually brought into the Will. 115. Thus the Fire-will is a t Sucking or attraction. seeking of the high swelling Pride, and a Contempt of the darkness: it contemneth its own root; it is covetous and would devour more than it hath, or more than it should, it hath all lusts; for the desiring Essences are manifest in the Fire, and thence it cometh to pass that in each Will each Essence is again a Centre of a whole substance. 116. And this is the cause of the Creation of this world; viz. that the Model hath appeared from Eternity as in a Glass, and was in the Eternal Essences in the figure, as in a virgin without bringing forth, and was seen in the light of God: and hence cometh the Matter of the Earth, Stars and Elements, also All Arts, wit and subtlety, deceit, falsehood, covetousness, haughtiness in the Creatures of this world. 117. For this world is a Material seeking, comes from the Eternal u Viz. seeking. , and is become material and perceptible in the Creation, viz. in the word x Verbum Fiat, Let there be, as Fiat Lux. Genesis 1. Let there be light. Fiat, by the Heaven of the waters, as may be seen in Earth and stones: and the Firmament together with the Elements is yet this y Or attraction. seeking, and still it seeketh the Earthy; for it cannot reach back again into the Eternal. 118. For all substances go forward in their progress so long till the End findeth the beginning, and then the beginning swalloweth up the End again, and is as it ever was: but that the z Figure, or Idea. Model remaineth, for the Model did proceed from the Eternal, from which the Creation came forth into a substance: as The Eye of God's wonders. 119. You must know also, that the Spirit of the Air, proceedeth from the bitter Eternal Fire-spirit, which also goeth forward after the Wonders, in the will of the a Or attraction. seeking of the Essences, which are the Stars: and therefore it maketh b Or Wheelings Or Jarring. whirlings, and cometh from many places: as from above, from beneath, and sidewayes, and many times round about like a wheel, all according as the Fire-seeking is kindled by the Essences of the Stars. 120. This is wholly like the wheel of the Mind, and it hath its own Spirit, and a proper life of its own, and a proper Will of its own: and therefore it is a Principle, and continueth so long, till the End findeth the beginning, than the beginning taketh the End into itself, and maketh the Middle which manifesteth what is done between both beginning and End therein, which ye will consider further of, unless ye be c Or Mid. foolish d Matth. 25.8. Virgins. 121. Also this e Regiment. Viz. Turba Regimen secundum Werdenhagen. Dominion continueth no longer, than it can remain in the number of the Creation: For every day of the Creation is a Circle of a Revolution in the Eye, and hath its f 1. Number, or Time. number, g 10. X. 100 1000 Ten whereof is the ✚ the highest number: and Man hath ten times ten, viz. a hundred, for his number: and in the Crown of Paradise he hath the number Thousand; but in the Eternal Essentiality in the Divine Centre of the Majesty he hath h 0. no Number. 122. Now look narrowly, with very clear Eyes: God created this world with every substance, in six days, and they were finished about the middle of the sixth Day, somewhat afternoon towards the Evening, and then the Rest, and the Sabbath of the seventh Day, began on the sixth Day: And so the Eternal Rest found the beginning of the Creation on the sixth Day afternoon; this was the End, than came the Beginning and the End together in One again, and it was manifest what God had made in the Days. 123. Seeing then Man by his Imagination hath destroyed the heavenly Angelical Body, and hath brought it into a corruptible number, that is, into the outward Principle, and therefore he is in it: for he hath lost the Paradificall number, and is placed in the hundreth number, wherein he is also now given up to the Outward Life, as to his leader, that is, he hath given himself up to this Leader, so that his number, to be fulfilled in the Circle of the Outward Principle, is clearly known to us. 124. If we knew certainly the hour of the sixth Day wherein the Creation was finished, we could then set you down the year and day (we mean the i Or judgement Day. last Day) for it goeth not a minute further, it hath its limit hidden in the inward Circle. 125. Therefore know for certain that the time is near; for in the sixth Day afternoon the Rest of the Eternal Day began, and therefore God instituted the Sabbath of the seventh Day, for a Rest, and an everlasting Remembrance. 126. And as the Rest began on the sixth Day towards the Evening, and the Entrance to the manifestation of the k Working, Viz. the wonders. works of the Creation (the End then taking in the beginning again, and the six Days stood thus in the Circle as a wonder) so know that ye were created in Paradise, and yet are gone out from it into the Spirit of Wrathfulness into Death l Which Spirit ; which hath now wrought its wonders in you these 5500. years and upwards. 127. And now the End hath found the beginning again, and ye shall see, also feel and find, what Paradise hath been, even every one of them that shall be borne in God. 128. For (to speak after the manner of Reason, and not according to God) Paradise is borne again, but ye shall not escape mortality, nor the wrath in the Flesh, but Paradise is now already manifest in the Mind, in the soul of the Children of God, and they have the true taste of the Power. 129. And no subtlety nor power can hinder it, no subtlety can suppress it, nor can any Devil destroy it; for the End hath found the beginning, there can be no hindrance of it, the Power of falsehood breaketh, and then remaineth nothing but a waiting for the bridegroom, for the Children of God shall be found in Paradise, when the Turba in the Wrath shall be swallowed up. We speak high things, yet we understand and know them certainly in the Wonders. 130. Thus as is mentioned above (if you understand us aright) there is borne out of the Wrathfulness of the Anger; out of the Eternal Centre (out of which this world was produced and created, which is a m Or attraction. seeking of the Eternal:) in the Spirit of this world, (in this Principle wherein we now live:) and there will always be borne falsehood, Covetousness, subtlety, deceit, enmity, in the Will; Lying, Murder, Pride, desire of honour, Selfe-Power, Art, n Cunning or Policy. wit, the wisdom of this world proceeding from Reason, they all come from this root and remain in the Wonders of God's Anger, and though Reason and self o Or Wit. prudence be never so fine, yet it is in the Anger of God, and springeth from the Abyss. 131. And here behold thyself thou fair world; it is no Fable, as thou holdest it to be, it is known in Ternario Sancto, and he that cannot get within the limit of that, he is captivated by Antichrist, and belongeth at last to that Lake from whence he sprung, it is no time to linger now, both the doors stand open; and whatsoever hath grown in the Turba shall be swallowed up with it. 132. So also consider the Eternal Fire further, and take a similitude from all sorts of fire in this world, for that which is a Spirit, in the Eternity, is a substance in this world. You see also that fire in itself is an anguishing wrathful rising bitter Essence and source, and yet you see nothing else in the proper Form of Fire, but the flash which shineth, you see not the source, you can only feel that. 133. You see also that the fire when it burneth, sendeth up from itself a Smoke, in which there is water, whence soot cometh which sticketh to the sides, especially where the fire is enclosed and not free, than the soot is seen as in a chimney; and the soot and water are in one another, and thus the Material Earth cometh originally from the Eternal fire; which Lucifer kindled; Then in the wrathfulness Time began, and the Creation was after that manner which is mentioned in the Third Book. 134. Understand, the p Mysterium Magnum. Great Mystery further: you see that every Fire giveth light, and you see also that Air goeth forth from the source of the Fire, and you know very well that if the fire had no Air to blow it up, it would be smothered, as all fires are smothered when they have no Air, and yet they produce Air. 135. The Air is the life of the fire, and the Air hath its Original from the Anguishing bitter stirring source of the Essences, out of the Will: Now you see also very well, that fire must have fuel to burn, or else it is a Darkness, and although it devour itself (by its eager attraction,) yet that fire is nothing but a source in the Darkness, which we understand to be the Abyss of the Anger of God, which is not manifest in God, but is only as a cause of the Life in the Kingdom of God. 136. You see that all fire must have q Substance. matter, or else it will not burn, understand it thus, the fire produceth Air, and in the Air water, and it mightily attracteth the Air with the water into itself again, whereby the source of the fire is so allayed that it shineth. 137. For without water no fire shineth, if no water can be procured in a thing, in that thing the fire will not shine, but glimmer; as for example, in r Glowing. a red hot stone, which hath the source of the fire, and no shining but a glimmering, and hardly that, but in Iron it shineth wherein the fire hath water: and therefore Iron at length cometh to be consumed and getteth Rust, but a stone doth not: This is thus according to the Outward Principle of this World; but according to the inward (viz. the Kingdom of God) it is as follometh, observe it. 138. The Eternal fire burneth Eternally; yet it is a Spirit: but not manifested according to the wrathfulness in the Kingdom of God: understand it thus: the flash maketh a shining; which ariseth from the fire, and yet it dwelleth not in the wrath of the Fire, but satia●eth the fire wholly, and giveth light also out from the fire, and is not comprehended nor retained by the fire: but carrieth with it another source of its own, viz. s Amiableness or Friendliness. Meekness, and yet hath the Power t Wit, reason, or knowledge. Wisdom and Art of the Fire, for in the Light, the Essences of the Source of the fire are first manifested. 139. Now the light maketh no u Or pain. source, but it entereth into itself into a Meekness, and yet is desiring, which proceedeth from the source of the Fire; and its desiring is an attraction of the Meekness and power into itself: and so it maketh itself pregnant with Meekness. 140. For the Light is a Fire also, a very yerning fire, a desiring fire, and a perpetual finding Fire, which always findeth what is generated in the Original. 141. All the Power which ariseth in the wrathful fire, is manifested in the Light; and the Light desireth it in meekness: for the wrathfulness of the Fire and the shining of the Light, are two Principles, of a twofold source, each dwelling in itself, and one comprehendeth not the other, to Eternity, and yet the one is the life and the cause of the other. 142. And we must understand it thus: we must consider that an horrible anguishing * Or pain. source maketh a sinking into itself, like Death, wherein the limit of Separation is, and yet the Anguish keepeth its source in itself: but the sinking into itself as it were into Death entereth into its x Sky, or receptacle. Aether, wherein the life of the Anguish is no more known: for the sinkng breaketh forth from the anguish source, as a dying, and it is a dying, and yet in the Eternity there is no dying; but a kind of entering into another world, of another Principle, of another source. 143. For the sinking entereth into the still Eternity; viz. into the Liberty; and as the source of the wrathful Fire did remain in itself, in its life, so the sinking is a going quite out from the fire-Life, and yet it proceedeth from the fire-life, but it hath not the source thereof, for it is broken off from that in Death: and the limit of the Separation is a Death; so that the sinking Life pierceth through Death, and sprouteth through Death forth in another world, and hath another Substantiality, (viz. another water) wherein the Light shineth: and therein is no wrathfulness. 144. For in the Eternity there is no Death to detain any thing with, but there is a kind of entering into several Conditions: for that which hath no beginning hath also no End nor no y Foundation or bottom. ground: and thus the Light ariseth from the source of the fire. 145. For the Light dwelleth in the Fire, and yet not in the Fire; it is another world, and it is another Fire, called Love, Power, Wonder, sweet, mild, pure, and it is no substance, also it is not Nature, but z Extra without. beyond Nature in another Principle. 146. It is nothing but a Light flaming Powerful Majesty, and it hath its own Spirit, which bringeth the sinking through Death, and which sinking out of the Anguish through Death, maketh the sprouting forth through the Death. 147. a The Spirit. It is free in itself both from the fire, and from the Light, and it is not held or captivated by either of them both, (no more than the Fire detaineth the Air:) It proceedeth from the Light, from the power of the Light; and openeth all whatsoever is either in the source of the Fire or in the source of the Light. 148. Yet it hath no feeling of the Fire în it; but it is a blower up of the fire of Light, a producer of the Essences of Love in the desiring Power; and an Opener of the Essences of Love. 149. And that we might be understood (speaking of the Essences of Love, as of another Fire, let it be observed: behold when the light is so brought forth through the wrathfulness, that one fire goeth forth through the other, than the fire of Light desireth the wrathfulness no more, for it is dead to the wrathfulness, and it is a peculiar Fire in itself, and it sendeth forth its life out of itself, which is a sprouting: for it is both desiring and attracting whence Essences proceed, and it hath all forms in it, as the fire-life hath, also such a rising. 150. And yet the Essences are borne out of the b Or Virtue. power of the Light, and when they fully taste one another, there is a mere Desire and satiety, and yet there is nothing that the Desire of Love can draw into itself, but it attracteth itself into itself, and maketh itself pregnant with the Power of the Majesty, so that this Will becometh satiate, and yet it is nothing but this Power, which is an Image of the Wonders: It is a similitude of the Birth; and it is the power itself: it is the Essence of the Spirit from whence the Spirit hath its food, it goeth forth from the Image and c Moveth, waveth. floateth as the Air in this world doth. 151. Now the Spirit finding nothing like d Without itself. itself, and so not finding itself but in the Power, therefore it is desiring; for it dwelleth in the Ground of the Power, and yet is not the Power itself, therefore its desiring maketh a similitude of itself. 152. For a desiring is a seeking, and the figure of the seeking is in the seeking; the figure maketh the Seeking manifest: Thus the Spirit also dwelleth in its own Figure, in the Power, and in the Light of the Majesty; and e Viz. The Desiring. it is an Image according to the property of the Spirit. 153. The Spirit is not the Image; but the seeking and its desiring is the Image; for it dwelleth in itself, in its seeking; and in its figure it is another Person than the figure of the Power, and according to this Essence God is said to be Threefold in Persons. 154. But that we may open your Eyes wide, that you may see the whole ground of the Deity (for now it both shall and must be made manifest) you must look upon the Great wonders, which we lost by going forth from Paradise, where now we must labour in the six working days of this world; Therefore consider now what and where we are; and you shall here find such a thing as was hidden even to Nature. 155. Behold, when you will speak of the Trinity, then look upon the first Number, upon the A, upon the Eternal beginning which is the Father: and then look upon the O, in the middle, viz. the Son, and then look upon the V, which is the proceeding of the Holy Ghost, which in himself goeth with the sinking through the sharp wrathfulness into the second Principle which hath E, and goeth forth through the power, as a light flaming flash which hath I. A. O. V E. I. I. E. O. V A. 156. Now put thereto the swift going of the flaming flash that is T the omnipotence of the Eternal f GoTtes. God, which consumeth in the wrathfulness as a flash, but in the * LIebe. Love in the I, as an exceeding loving God Exasteth, thorough pierceth and powerfully Exulteth: Now if you put the L, thereinto, than you have the Matter of the Divine Essence, in the power it is an Angel, and in the out-birth out of the Centre it is g GOLT. Gold. 157. The World is Covetous and Ambitious (especially those that will be counted Masters of Arts) and say they know Gold; and are blind people; why do you not then seek it? perhaps thou wilt ask, how should ye seek it? Go with the outward life into Death, there the outward life must die, and in the anguish yield itself up into the Number of the Crown, viz. into the number 1000 and there the End is, and the Death ariseth to a glorious life with a new fair body, you need afford nothing to it but the soul, which will then bring forth much fruit, and then thou hast an Angel which is free from the wrathfulness, for it is wholly pure, seek it and you shall find it. 158. Yet perhaps thou supposest thou shalt find it, as thou art h That is, in the wisdom of Reason, in the Old Adam, in the Ihood and selfehood of the outward man. in thine old : No Sir, we will teach you another A B C, learn that first, then seek it if you please, if not, let it alone: For the O is much nobler than the L. 159. Behold now the A (viz. the beginning of the Eye) together with the V (which is the mark of the Spirit,) and go through the Middle of the i Or Eye. O and so you will make a stroke or line through the O thus * Viz. two Principles. ◯ ⃓. 160. Now part the two principles one from another, seeing they part themselves, and set them one to the other with its half () like a Rainbow thus) (for so they stand in the figure, and set the wrath at the left and the light at the Right hand, for it cannot be portrayed otherwise; but it is one Globe. 161. And take the Spirit which is borne in the Fire, and go therewith out of the wrath in the sinking through Death into the other half Eye (viz. into the second Principle,) and you shall see this Figure.) ̵ (̵ The figure following belongeth to this place. The Exposition of the Philosophic GLOBE or EYE, of both the Threefold * Or semicircles. Circles which signify especially the two Eternal Principles, The k Third Principle. Third being also clearly understood therein, and how it must be understood. 162. THose Circles should be like Round Globes through which a Cross should go: for it is the Eye of Eternity which cannot be portrayed; It Representeth the Eye of the Essence of all Essences; the Eye of God, which is the Glass of wisdom, wherein all wonders have been seen from Eternity: and hereby is described how it is entered into an Essence, for the Reader of this book to consider of. 163. Not as if it could be described or portrayed, for the Mind only apprehendeth it, and only l That Mind. that which can walk in the Divine Mystery; Not by Art or Reason, but by that understanding which the Spirit of God openeth to the humane Spirit of the soul in the Great Mystery, otherways it cannot be apprehended. 164. The Reader should observe the Numbers, and also what standeth within or without a Circle, and where every word in a Circle beginneth and endeth, all of it hath its peculiar signification and meaning: for every word standeth in its due place. 165. That which is without the Circle and wheel, signifieth the Liberty of the Abyss m Extra Principium. without the Principle. Number. 1. Abyss. 166. The Great Mystery of the Abyss, wherein the Eternal Divine Essence, in the Glass of Wisdom, doth bring itself forth in the n Or Centre. Ground; is marked with the number 1. and the number 2. standeth close by it; which is so to be understood round about that whole Circle. Of the Three Circles. 167 The Three Circles drawn about one another, signify the Eternal Birth of the Divine Essence; and All Etrrnall Mysteries both within-Nature and without. Viz. the Original of All Essences, as it is here described. Of that half of the Threefold Circle at the Left hand, and of number 2. 168. The threefold Circle at the left hand, (where also there standeth without the Circle at Number 2. the Mystery o Extra Naturam. without Nature) signifieth, how the Abyss bringeth itself into a Ground; that is, how the Eye of Eternity, viz. the First will (which is called the Father of Eternity, and of all beginnings) bringeth itself in the wisdom into Trinity, into an Eternal Ground, and dwelleth in itself and possesseth itself; and how it bringeth itself into Nature, also how Essence ariseth; as also perceptibility and perception. Of that half of the Threefold Circle at the Right hand. 169. The other Threefold Circle at the Right hand, signifieth the Divine Essence of the Holy Trinity; and the Angelical world, which ariseth from the Great Mystery of Eternity, and is manifested by the Principle of Fire. What the Cross signifieth. 170. The Cross [whose Arms go] through both the Threefold * Or semicircles, or half Globes. Circles; signifieth the Persons of the Deity; and how they part themselves in the Eternal Unigeniture, as is further mentioned hereafter, according to the Numbers. Of the Eye in the Circle. 171. The Eye in the Circle through which the Cross goeth with an p Or Two Arms. Angle, each [half of the Eye] signifieth a world, both that at the Left, and that at the Right: That at the left signifieth the Great Mystery of the Dark world, where the Eye of the Wonders bringeth itself into Nature: that at the Right signifieth the Light world, where the Divine Mystery having brought itself forth through the fire, dwelleth in the Majestic Light, with the first Mystery of the Wonders. Of the ♡ in the angle of the ✚ 272. The Heart in the angle of the Cross, signifieth the Ground or Centre of the Deity: Not as if it were separate and did possess a Place; (for itself is the place or Ground of the Deity, and is the midst every where) But that men might learn to distinguish God from Nature; and that Christians may learn to understand the Regeneration, viz. how God hath Regenerated us in Christ, out of his Heart upon the Cross: Therefore this Figure is thus delineated, that the Reader might further consider it. For This Figure comprehendeth all whatsoever God and the Eternity is. The Expositton of the Circle at the Left hand. number 3. 4. 5. 173. The three * Or Letters. Characters A. O. V marked with 3. 4. 5. signify the Mystery of the Holy Deity q Or beyond. : without Nature, and how it manifesteth itself in Nature. Of the A. number 3. and of the Tincture, number 6. 174. A signifieth the first Eternal r Or abyssal. unsearchable Will: which is called Father; go round that Circle to the nether point, where Tincture standeth at number 6. which is the Ens of the Will, and the first beginning of Naáure: for the Divine Mystery of the Trinity standeth above, and the Mystery of Nature beneath; Each Circle signifieth a Person of the Deity in the first Mystery. Of the O. number 4. and of Principle, and of Fire; number 7. 175. The O at number 4. signifieth the Ground of the Mystery; viz. the Birth of the Heart or Word of God, which the first Will (viz. the A) in the Glass of Wisdom, receiveth and holdeth in itself as a Ground of its Essence: For the O signifieth also the Eye of the Glass of Wisdom: for the Eternal word is s Conceived, or form. comprehended in the wisdom, and manifesteth itself in the Light world by the Principle of Fire, go round from the O and you will find, Principle and Fire, beneath at N. 7. Of V number 5. and of Essence, number 8. 176. The V at number 5. signifieth the Spirit of the Mystery t Or beyond. without Nature: viz. the Spirit of the First Eternal u Or abyssal. unsearchable able will, it ariseth out of the will in the Power of the Word in the Great Mystery, and proceedeth from the Will and Word, and its Exit maketh Essence: viz. wonders of the Power colours and virtue; where yet in the Mystery of the Abyss without Nature, no colours are x Or known. discerned, for they lie all hid in one, which is a Glimpse of a Great Wonder, and it is called an Essence of the Wonders: Go about in the Circle from V and you shall find beneath nee●e number 8. Essence: which signifieth that the Essence of All things is under the Spirit of the y Or Number Three. Ternary, and that we must always distinguish Essence from Deity. 177. For in the Essence, Nature with its seven forms ariseth; For the ternary is but a Spirit in the Essence; and yet there is no Essence z Absque. without the Ternary: for the desire of the ternary is the Eternal a Magic. Magia; and it maketh Essence; it bringeth [things] into a Ground according to the b Or Idea. Model which the Spirit openeth in the wisdom, out of it the Creation came forth, according to the Model in the Glass of the c Virginalis sapientia. Virginlike Wisdom. A further Exposition of the first Principle, and of the Mystery of the Beginning in the Creation, also of the Dark world: and how the Angle or line of the Cross, and number 9 at the left hand, with its upper and nether space must be understood. Of FATHER: N. 9 178. AT N. 9 FATHER standeth before the d Or angle. Point of the Cross, and Abyss before that, which signifieth the Mystery of the Father without Nature. For Nature beginneth at the Point of the Cross. The first and Greatest Mystery is the Abyss; wherein the Nothing bringeth itself into a will, which is called Father, or the Original to something: The Creation is arisen out of the Mystery of the Father through Nature; here by this Mystery the Eternal Nature with its seven forms is e Or meant. understood. Soul. number 10. 179. At the * Or Angle. point of the line N. 10. Soul standeth: which signifieth the Original of the Eternal Spirits, viz. of Angels and souls of Men, for the f The point of the Arm at the left hand. point signifieth the Centre in Nature, where the threefold Spirit manifesteth itself by Nature, which again signifieth the Magic Fire in the Father's Property, from whence the Angels have their Original, and also the Souls of Men. 180. We must here understand the Ground and Original of an Eternal Spirit; for Nothing is Eternal except it have its Original from the Eternal Magic Fire: the Original is not to be taken for the true Spirit, but for the Centre, viz. the Cause of the Spirit. The Souls Will: number 11. 181. Every right Spirit is understood in the Light of Life, * Or and so is the understanding. with the understanding; for no right understanding can be in the fire but in the Desire of the Light: and therefore the fiery will must bend and incline towards the heart of God, that is, towards the power of the Light and understanding, as may be seen here, where the Souls will standeth upon the line of the Cross, marked with the number, 11. and there receiveth power from the Heart of God, and so it becometh an understanding Spirit. Will number 12. and Soul, number 13. 182. For it receiveth the Power of the Light, in the meekness and humility, and goeth with the Spirit of its will, (that is, with the Noble Image and similitude of God,) through the power of the Heart, into the second Principle; that is, into the Light world, as may be seen in the other g Or half Globe. Circle at the Right side of the Heart, where N. 12 Will standeth, and Soul N. 13. which signifieth, that the soul goeth out of the source of the Fire, which is the Father's property, and Entereth into the Son's Property: and dwelleth in the Divine power in the Light world. HOLY GHOST. number 14. 183. h Or beyond. Without the Point of the Cross, N. 14. HOLY GHOST standeth signifying the Holy GHOST, who ariseth from Eternity in the will of the Father at N. 9 before the i Or point of the Cross. point at the left hand, and bringeth himself through Nature, along through the Heart and Divine Power at the right hand, out k Or beyond. from Nature; and also through the power of Angels, or of the Spirit of the soul, quite out; and dwelleth in the Liberty in the Glance of the power and Majesty; and is in Nature yet not comprehended by Nature; but in the property of the Divine power only. Image; number 15. 184. Beyond the Word H: GHOST N. 15. Image standeth, also without Nature; which signifieth that the Noble Image groweth out of the Fire of the Soul, as a flower groweth out of the Earth, and hath no feeling of the fiery property: for the fire is as it were swallowed up in it, and yet it is there, but in another source, (viz. in the Desire of Love) a light flaming fire in the Divine property. Abyss number 16. 185. After Image standeth Abyss N. 16. signifying that the true Image standeth in the Abyss l Extra without. : beyond all source, and dwelleth in Nothing, viz. in itself only, and through it God dwelleth: therefore there is nothing but the Divine Power, that can find, move, or destroy it; for it is not in Nature, although it ariseth from Nature, in its Root, yet it is quite another thing; as an Apple differs from the m The tree it groweth upon. Tree; though it be upon the Tree and receiveth virtue from the Tree, yet the Sun also giveth virtue to it: and so the Divine Sun (viz. the Majesty) giveth virtue to the Image. Of the Word Omnipotence; number 17. and Wrath; number 18. 186. Furthermore, at the left hand N. 17. there standeth Omnipotence, and it standeth without the n Or bounds. Circle of Nature also: which signifieth the Father's Mystery, which bringeth itself by the Magia (that is, by the Desire) into Wrath: wherein the strong founding life and strength is understood in the entrance of Nature in the first three forms, viz. Astringency, bitterness and Anguish: and therefore the word wrath, standeth in the space under the line, N. 18. which signifieth, that the Wrath toucheth not the Angle of the o Or number Three. ternary, but is borne in the Desire. * Or Subtilty. Craft; number 19 187. Craft standeth at N. 19 under the Word Omnipotence: which signifieth the Essence coming out of the Glass of the Principle, which Craft, in the second Principle is changed into a right understanding, and here in the Magic fire it is but craft; for it is subtle and sharp, and a cause of the understanding. Devil; number 20. 188. Over against craft Devil standeth, N. 20. in the space of the dark world, which signifieth the Malice of the Devil, in that he is departed from the point of the ternary, and hath put his will into Wrath and craft on purpose to Domineer over the Meekness of God thereby, and to use the strength and power of the Fire and Wrath. Devil's Art; number 21. 22. 189. Under the Word Craft standeth Devil's Art, N. 21. 22. Devil's standeth without the Circle of Nature, and Art standeth within the Circle of Nature; which signifieth, that the Devil was created out of the Mystery of the Father upon the line or stroke of the Cross in the Eternal Nature as well as the other Angels: But he did get his Art N. 22. in the Magic p Or sucking, or Attraction. seeking of Nature in the Centre of the dark world, whereas he should have gotten it in the power of the Heart of God, and that is the cause of his fall and of his Envy. Will; Number 23. 190. Over the line number 23. standeth Will; signifying that the Devil hath raised up himself from the Divine Line, (upon which he was created) as a proud Spirit, who would feign have been his own Lord, and have ruled by his own Art and Wit. Darkness: number 24. 191. As also the Pride and subtlety of Men doth now: who in the same manner raise themselves up from the Line of God, from Obedience, in own selfehood in which the will cannot reach the Divine power and light, but falleth into itself, into the dark anguishing Magic Fire; as above over the word Will, is noted with number 24. and first into Darkness: for Reason loseth the Divine understanding, and the Divine Desire, wherein it can receive the Essence of God, and so q Or fill. impregnate itself with r Or Virtue. power from God. Fire; number 25. 192. And then s Or Reason. it kindleth the Magic Fire of Covetousness; so that it willeth to have t Or more. much, and never hath enough, as here N. 25. Anguish; number 26. 193. And when it hath filled itself with Covetousness, than the Magic Fire in the Anguish beginneth to burn, N. 26. for that which is thrown into the fire by Covetousness, is fuel for the Magic fire wherein the fire burneth: and there Death is borne; which must separate what Covetousness hath brought in. Death; number 27. 194. And herein also consisteth the Grievous fall of Adam, who hath imagined as the Devil did, and desired to have the variety of this world as his own: He would be cunning and get much * Or Wit. skill, and even the Earthly and hellish source in the skill: Had he continued upon the stroke in the Line of God, he had not been Earthy, for the Spirit of his will should have dwelled in God, and have brought Divine food into the body: but now he is in the Anguish, N. 26. and must again go through the Principle into Death, N. 27. where his body must be consumed in the Mystery. 195. And if he do not in the time of this Life turn his will into the Cross of Christ, (as is to be seen in this Figure) than he is reserved in the Mystery for the Judgement of God, where he shall be tried in the fire, whether the Spirit of his will have any Divine u Power or Virtue. power in it or not, or whether he can subsist in the fire, and there his proud Earthly works will be burned up: and if the soul remain in the Dark Magic fire of the Will, (for itself is a Magic fire, when the Divine Light-fire is not in it) than one Magic fire receiveth the other, and then there is no remedy to help out from thence. Will, number 28. Light, number 29. Spirit, number 30. Man: number 31. 196. But the soul which in the Time of this Life did turn again, and did yield itself up with its will into the Death of Christ, at the line of the Cross, N. 27. that soul is then sunk down from its proud and x Or evil. wicked works and become free in that same will, and is entered into the Death of Christ; and sprouteth forth, with the Spirit of its will, N. 28. in the Divine power from the Death of Christ, through the second Principle; where the Spirit of the Will (viz. the Image) y Or reacheth. obtaineth the Divine Light again, N. 29. and the z Or Spirit. Image N. 30. standeth again in the Divine Man, N. 31. Image: number 32. God: number 33. a Or substantiality. 197. For when the Spirit of the Will entereth into Death at the Cross, than it putteth on the Divine Essentiality (that is Christ's flesh) into itself again, and bringeth it with itself, into the Light world, where the Divine life springeth forth again in the Holy Body; and the Image is free again; as here N. 32. is to be seen, and it dwelleth in God N. 33. and eateth of God's word or Essence: For the Image here is b Or beyond. without Nature, in the Liberty, but the Humanity is in Nature, as it is here set down. 198. But for those souls, which abide in their proud covetous works in the Anguish N. 26. they abide indeed in the Magic Fire of Anguish, and their works are fuel for that fire. 199. But if the Spirit of the Will at length yet do incline itself towards the death of Christ, and yet is hard bound to the wrath, than it hangeth as it were by a thread to the death of Christ. The ninth Number; number 34. 200. This soul must needs burn thus a while, till the Spirit of the Will can enter into the Death of Christ, and till its Sydereall fuel be burnt up: when the Earthly body dieth the Image must be c Or washed, scoured, or purged. * Or washed, scoured, or purged. bathed, which this present too wise world scorneth, but shall be forced to try it in Death, where that little Spark, (which did hang but as by a thread) must enwrap itself quite into the Death of Christ: for it hath lost both body and Essence, and remaineth naked without Divine d Or substance. Essence or body in God's Mercy in the Divine Tincture: viz. in the ninth number N 34. and waiteth for the last Judgement, wherein God will restore in the Tincture all that which add m lost: But the works which it hath do●e he●e, will not pass through the fire, but the Dark Magic fire hath swallowed them up into its Mystery in the Dark world; let this be told thee O Man. Souls Eternal Habitation: number 35. 201. After the ninth Number, standeth the soul's Eternal Habitation noted with the N. 35. which signifieth that these escaped souls, are yet in God, in the Angelical world, but without their works, and they cannot so highly attain the Glance of the Majesty, as those which e Or here. in this life have clothed themselves, with the power of God. The word Habitation entereth into the Liberty, without Nature, as also above it the word Image doth. For the soul must stand in Nature, but the habitation of the Image is without Nature in the Divine Liberty. Angelical World: number 36. 202. Beyond the word Habitation, standeth Angelical world N. 36. signifying the whole f Or place. Court of Angels or g Thrones or Principalities. Princely Thrones in the Liberty of the Divine Majesty, whereas their root, is in Nature but is not h Or acknowledged. felt. Proud Devil: number 37. Will of the Devil Lucifer: number 38. 203. At the left hand in the upper space, N. 37. standeth proud Devil, with two i Or Legs. lines: one reaching to be upon the Cha actor O, N. 4. and the other reaching up above the Great Mystery of the Ternary, where standeth Will of the Devil Lucifer N 38. Here the Devil's fall is to be considered. 204. He hath driven his proud will from the line of the Cross upwards, and would domineer over the Mystery of the Divine wisdom by k Or reason, or in Wit, craft, and fury. cunning subtlety and wrath, in the power of Fire, and l Or inflame. kindle the Mystery of the Ternary, that he might be Lord, (as indeed he did kindle the Essence in the Mystery: where from Earth and stones proceed) and would feign have flown out above the Mystery of the ternary N. 38. as still at this very day he desireth to fly out above the highest Thrones of Angels. Abyss of the Dark world: number 39 Eternal Hell of Devils: number 40. 205. And hence it followed that he was thrust out from the Divine Mystery, from the highest Thrones, into the dark Magic fire, and is thrown down beneath (viz. into the Abyss of the Dark world; N 39) where he must dwell without the Principle in the horror of Fire: (that is, in the first three forms m Or till fire or before the fourth form which is fire itself. of Fire) in the Anguish: and there he hath his Hell, as below N. 40. is to be seen, and thither also do the damned souls fall, where to Eternity they cannot see God. The other line of the Cross upwards. 206. Over that line N. 1. above standeth Abyss Eternity, signifying the Liberty without the Principle, and thereby is n Or understood. meant, the Mystery of the Eternity, wherein every Creature standeth in its own source, in its own fire, whether in Darkness or in Light, and hath no other light but what shineth o Or in the Creature itself. in itself, and it also comprehendeth that light p Or beside itself outwardly. without itself: Both worlds, viz. the Light and Dark world are in one another: but the Light is not attained, except a creature be capable q Or to receive it. of it. 207. There are Angelical Thrones, which we know nothing of, our knowledge reacheth only r In Locum, or space, or bounds. unto the place of s Or that. this world, so fare as the kindling in the Creation did reach, and t For a resemblance of it. therefore this wheel is made with the Cross in it. SON; number 41. and of the Heart. 208. Over the upright line standeth SON N. 41. and at the left Angle or Point N. 9 FATHER, and at the right line N. 14. HOLY GHOST: signifying, the Persons and birth of the Holy u Or Triplicity. Trinity: The ♡ in the Cross is the Centre, and signifieth the Eternal band of the x Or threeness. Trinity. 209. The word SON, N. 41. signifieth the Word, which the Eternal FATHER always speaketh from Eternity in the Light and Dark world, according to the property of each source. 210. But the Three Persons are free from the Cross and touch not the line, which signifieth, that God is free from Nature, and is not comprehended y Or by. in Nature, but he dwelleth in himself, and indeed also in Nature, but is not comprehended by that which doth not z Give up itself to him. yield itself into him. Of the Heart in the Cross. 211. The Heart in the Cross signifieth, first, that the Heart of God hath manifested itself in Nature a Or with. by the Principle of Fire, whence the Majestic Light ariseth: secondly, it signifieth the Manifestation in the Humanity, wherein the Heart of God hath manifested itself with a Humane Heart, and how that humane Heart hath obtained the comprehension of the Holy Trinity: as it is the Centre in the Cross; where we must understand the Inward man, viz. the Inwward Heart. 212. And we may see that the HOLY GHOST at the Right line, N. 14. goeth forth from the Heart in the Light world: which signifieth that the HOLY GHOST dwelleth in the Newborn Heart (viz. in the Image,) and continually bringeth the Will of the Image into the Divine Light world: and as this Heart in the Cross is united b Or with. to the Holy Trinity: so must the Humane Heart ( c Or we mean. understand the Inward man) be united d Or with. to the Deity that God may be all in all in him, even will and deed. 213. But the word SON, number 41. standing above over the line of the Cross severed from the Heart, signifieth that the Man Christ, is become Lord e Or over All. of All, and is King over this whole Circle: For God hath manifested himself in the Humanity, and this Man comprehendeth the whole Divine f Or substance. Essence in him: for there is fullness, there is God, and the Divine g Or know, or acknowledge. Essence, in him and without him: we can find God no where else but in the h Or substance. Essence of Christ, therein * Or Deity. is the whole fullness of the i Col. 2.9. Godhead bodily. Heaven; number 42. 214. The word Heaven upon the upright line of the Cross, number. 42. signifieth, first, that heaven is in the Man Christ and also in us, and that we must enter by his Cross and Death into him, in his Heaven which is himself, for upon the Cross Heaven is opened again and borne anew l Or to us. in us. Secondly, it signifieth, that the true Divine Heaven is an Habitation m For. of the Divine Desire, viz. of the Divine Magia; Therefore it cannot be said that we enter into it, but that we are begotten n Or into it. in it, o Or by. out of God's Fire in the Divine p Or substantiality. Essentiality, and no otherways but upon the Cross, viz. through and in the Birth of the Holy Trinity. Pure Element; number 43. 215. The words Pure Element, number 43. upon the upper line of the Cross signifieth the internal world, out of which the Externall, with the four Elements, is brought forth, and its q Or substance. Essence standeth in the internal root. Holy Ghost; number 44. Son: number 45. 216. Moreover it is to be noted, how r Viz. pure Element. those words stand, begin and end: for they begin at the outward Circle at the left hand, where above number 5. the Holy Ghosts Character V standeth and below number 8. s Or Being. or substance. Essence, and they go through the two Circles at the Right hand, to the t Viz. the space between the second Circle and the third. second space; which signifieth the Original of the pure Divine Element, the Habitation and u Or substance. Essence whence it ariseth: viz. from the Spirit of the Eternal Mystery in the Divine Essentiality; viz. in the Essence of the Great Mystery: and yet it is manifest only in the second Principle, viz. in the Essence of the Son and Holy Ghost, as above at the Circle on the Right hand may be seen, number 44. and 45. Father: number 46. Holy Spirit of Divine * Or Wit, or Reason. Wisdom and understanding; number 47. 217. The Pure Element is the working in the True Heaven, and it shutteth itself in and up with the Cross; it is the springing or stirring in the Fire and in the Heaven of Light, whence the Divine Essentiality (understand the Essence; and not the Spirit of God) is a life: for it reacheth not into the Essence of the Father, number 46. below which Circle there standeth Divine wisdom: but the Holy x Or Ghost. Spirit, number 47. giveth Divine y Or Wit, or Reason. wisdom and z Or knowledge. understanding. 218. The Element is an a Or substance. Essence in respect of the Deity, as the life in the Flesh b Must be taken to be. is in respect of the soul; For the Tincture is higher and giveth the E●s of the Spirit, wherein the Light-fire is understood. Humanity, Flesh: number 48. 219. Under the words Pure Element on the upper c Or stroke. line of the Cross, number 27. Death standeth, and the Word beginneth at the left Circle, and goeth through the Cross and through the first Circle at the Right hand. There look upon both the outward Circles, that at the left and that at the right above and below, and then thou shalt quickly find what the d Or Jurisdidiction. Right of Death is, and that it is the dying source in the Magic fire, and holdeth the Essentiality captive in itself, as at the left hand below number 8. and at the right, number 48. may be seen: and then above at this Circle number 44. and at the left above, number 5, is seen that the spiritual life goeth and sprouteth forth through Death, and possesseth the highest Circle. For whatsoever will attain the Divine life, must go through the dying Magic Fire and subsist therein, as the Heart on the Cross must subsist in the e Or Divine fire. Fire of God. 220. Moreover we must know, that in Adan we have turned ourselves away from the Cross, and are above the Cross with our lust and Desire, number 23. and gone with our will into f Or own Regiment. a self Government, and now Death hath captivated us in itself: we must therefore sink down from Death upon the Cross▪ upon the line of Christ into the Heart again, and be borne anew in the Heart, or else Death retaineth us captive: For Death standeth now upon the line of the Cross: but at the Judgement it shall be given to the Dark world: For our will must now enter into Rest through the Death on the Cross, but the outward Cross shall be done away, and then death shall be made a scorn. 221. Thirdly it signifieth, that the life of God in Christ, made death a g A show. spectacle upon the Cross, when death was destroyed on the Cross h Or In. by the Dying of Christ, where life grew up through death, and the Heart yielded itself into the Middle (viz. into the Centre) as a Conqueror of Death. Paradise; number 49. 222. Under the Heart, number 49. standeth Paradise: the word beginneth at the outward Circle on the left hand, where above number 5. is the Spirit of the Great Mystery of the Abyss of Eternity, viz. V and below at the same Circle number 8. Essence is written, and it goeth through the Cross, and at the right hand through all the three Circles, and into the Liberty; which signifieth the i Or Place. Station of Paradise: It ariseth in the Mystery of Eternity and groweth up through the outward world, and also through the Light world, hidden in the outward world, and manifest in the second Principle in the Light world, and therefore that word goeth through all the Three Circles, signifying the Original of the humane body. Divine * Or substantiality. Essentiality; number 50. 223. For in this Place, out of this Essentiality was Adam's Body (understand the outward Body) created according to the third Principle, and the Inward body (understand the body of the Image,) out of the heavenly part in the Light world, out of the Divine Essentiality, as it is set down at the right hand near Paradise, number 50. Christ's Flesh; number 51. 52. 224. That Divine Essence (understand Essence, not Spirit) is enclosed in the wisdom of God, and the Heavenly Tincture is in it; For this Essence brought God's word (which became Man, k Into. in M●●●,) into her Essentiality (viz. in the body of the Image) which was enclosed in Death; and in l Viz. the Essentiality. Or substantiality. it God and Man became one person: For this flesh is Christ's flesh according to the Heavenly Part, therefore after Essentiality standeth Christ's Flesh, number 51. 52. 225. Christ had such flesh in the Inward Man, as Adam had before Eve [was taken out of him] when he stood in the Divine Image in Purity: and therefore none can enter into Paradise except they obtain that flesh again that Adam had before the fall, and Christ in his Incarnation: Therefore we must all be n Regenerated. borne anew out of the Heart upon the Cross, and put on Christ. Mystery; number 53. 226. Under the word Paradise, number 53. standeth o Mysterium. Mystery, and the word ariseth at the left hand in the second Circle, where above at the same Circle number 4. the Character O standeth, and below Principle and Fire, number 7. and it goeth to the right hand through the Cross, and through the first Circle at the right hand: This rightly showeth man's creation according to the body. 227. For, the body is a mystery taken out of the Inward and outward world, from above and beneath: understand out of the Matrix of the Earth: this is the Matrix of the Earth; out of this p Principium. Principle q The Earth. it is created, and we see that it was created out of the Inward and outward r Or substance. Essence (that is, out of the Dark and Light world) and is mixed with Evil (that is, with wrath) and also with Good. Wonder; number 54. Angel; number 55. Spirit; number 56. 228. But Man was created out of the Mystery an Image and similitude of God, for s Or a wonder of God. a Divine Wonder: Therefore at the right hand number 54. there standeth Wonder, for he was a wonder of all Essences, a Lord of all Essences, taken out of all Essences: and he was an Angel in the Inward Image: as next the word Wonder, there standeth Angel in the Liberty, number 55. for his spirit dwelled in the Liberty of God, that is, in the Majesty: as after the word Angel there standeth Spirit, number 56. which signifieth every true Man, viz. the first before the Fall, and the second in Christ, into whom he must enter again, or else he remaineth separated from God. Four Elements; number 57 229. Under the word Mystery there standeth at number 57 Four Elements, which arise at the outward Circle on the left hand, and go to the right hand through the Cross, and through two Circles; which signifieth the outward world, which ariseth as an t Or Out-birth. Effluence out of the inward Essence of the outward Circle; and brîngeth its wonders into the Mystery, first into the second Principle into the first two Circles; for it should not go with its Essence through the third Circle at the right hand, into the Liberty, but in the Principle pass into the Mystery, and be u Or Refined. or purified. tried in the Principle, viz. in the Fire: for there is the limit of Separation. The Souls Joy * In the Holy Ternary or Trinity. in Ternario Sancto; number 58. 230. Above at the second Circle on the right hand number 45. standeth Son, who is the Judge and x Or Separatour. arbitrator, and below at the same Circle standeth, Souls Joy in Ternario Sancto: signifying, that the soul shall have Joy in its works, which it hath brought into the inward Mystery in the Angelical world, and which it hath wrought in the four Elements to the praise of God: for the four Elements stand with their root in the Great Mystery. 231. And were not the y Angelical Earth. Earth come into such a corrupt state and Condition, and if the poison of the Devil and his kindling had not procured it: it had been one Essence in the other three Elements, as in the Heavenly Essence it now is. Spiritual Body's Habitation: number 59 232. Adam hath swallowed this morsel, and thereby lost his Angelical form: For the four Elements should be hidden in him, and he should live but in the one Element in Divine Power, and know nothing of Evil, as at the right hand in the Liberty, number 59 there standeth the Spiritual body's Habitation: and there should the body of the Image (that is, the body of the soul) dwell, but it was hindered, it must under the Earth, and be shut up in the Earth. Earth; number 60. 233. Under the words Four Elements standeth Earth number 60. signifying that Earth is wholly slipped out or fallen off from the inward world, for the word Earth toucheth neither the left nor the right Circle, it is as it were dead, but the Cross goeth through it, signifying its Restauration: that the Humane Earth is Regenerated on the Cross, and that the Heavenly Divine Essence shall be severed from the Essence of the Dark world by the Divine Fire, where then there shall be new Earth in a Heavenly source, form, Essence and property, and that which is in the Earth hidden shall spring up again in the heavenly part: and here the Resurrection of Man is to be considered, and further it is to be considered, that the Earth is placed thus in the Abyss, for it reacheth no Principle, therefore it must vanish. Earthly Man; number 61. 234. Under the word Earth standeth number, 61. Earthly Man, there the Cross is between the words, which signify the fallen Earthly Man, that is, fallen under and into the Earth; that is, he is fallen z Or to the E rth as to his own home. Or to be subject to it. to be the Earth's, and the Cross parteth the words Earthly and Man, for Man shall be severed from the Earth again, and enter into his Eternal part, whether it be into the Light or Dark world. Wonder; number 62. 235. Under the line of the Cross standeth, number 62. Wonder: which signifieth that the Evil Wonders and also the Evil part of the Earth, shall * Or in. at the Judgement of God, (when God shall make separation) fall a As to its own place. home to the Abyss of Darkness, and be the Earth for all Devils and b Or Evil. wicked people to dwell together upon: for the Abyss standeth under it, number 1. Babel; number 63. 236. Next to that word Wonder standeth, number 63. Babel, signifying that Babel is only a Wonder of the Abyss, and she worketh only Wonders in the Abyss. * Or self Reason. Own Reason in Babel; number 64. 237. A little above, under the Circle at the right hand, after Earthly Man, number 64. standeth Own Reason in Babel, which goeth about the Circle of the second Principle, and goeth along in its own Power under the Divine world, it supposeth itself to be in God, and that it serveth God, and yet it is without God in itself, and teacheth and doth its own Matters only, it ruleth the outward world according to its own Reason without the Spirit and Will of God, even according to its own self-will only. Therefore it goeth about the Light world flattering, and giveth God c Or good. fair words, but remaineth without God still in the Abyss and entereth into it. Wonder of the Great Folly; number 65. 238. Under Own Reason, number 65. standeth Wonder of the Great Folly, signifying Babel: which hath found all d Or Inventions. Arts, e Cunning deceit, fallacies. subtleties, and f Feats or tricks. devices, and lost itself: it seeketh Gold and loseth God, it taketh Earth for Gold, Death for life, and that is the greatest folly that can be found in the g Or Being of all Being's. Essence of all Essences, as is enough demonstrated in other places. The Conclusion. 239. Thus we see where our home is; not in this world but in the two inward worlds, in which of them we h Or converse. trade here in this life, into the same we enter when we die; we must leave the outward: we must be newborn only on the Cross. 240. Babel hath wholly turned itself away from the Cross; which signifieth proud men wedded to their own Wit and Reason who rule themselves by their witty folly. 241. The Earthly Man upon the Cross, number 61. signifieth that simple flock of people, which yet hang to the Cross of Christ, and are at length regenerated through the Cross. 242. But Reason hath also rend itself off from the Cross l By taking its own pleasure, and makiag Laws according to its own power, though against right. by own pleasure, own Power and Laws, and that is the Wonder of Folly which the very Devils do mock at. 243. The Reader should consider this further; for there lieth much under it, it hath the understanding of all the three worlds; behold thyself therein, it is a most true Glass; for the ternary is a Cross, and it hath two Kingdoms in One, which part themselves by sinking through Death. 244. Therefore the Devil would be above God, and therefore God became Man, that he might bring the soul out of the Wrath, through death into another life, into another world, which yet remaineth in the first, but it turneth the back to it, as this Figure is: and the Cross standeth between the two Principles, and goeth from the Fire-life into the life of Light. 245. Understand us thus my beloved friend; the soul hath its Original in the fire-life (for no Spirit subsisteth k Or sine, absque. without the source of the fire:) and it goeth out from itself with its own will through Death: it accounteth itself as dead, and sinketh itself down as dead, and so falleth with its will through the Principle of Fire, into the Divine light Eye, and there it is the Chariot of the Holy Ghost, whereon he rideth. 246. But when it will go [of] itself, than it continueth in its own Fire-nest, in the Original, wherein it was awakened, as Lucifer did: for it is awakened at the beginning of the Cross at the left hand, as is to be seen in this Figure, and that is its Original, as shall be further mentioned hereafter. 247. l The soul. It is a whole Figure of the Cross: according to the outward Image of the body it resembleth a Crosse-Tree, the body having two Arms, signifying two Principles, and the body in the midst, which is a whole Person: The Heart is the first Principle, and the Brain is the second, the Heart hath the soul m Viz. seated in it. , and the brain the Spirit of the soul: and it is a new child, and yet not a new one neither, the stock is from eternity, but the branches grow out of the Stock. 248. And though it hath not been a soul from Eternity, yet it hath been known from Eternity in the Virgin of the Divine Wisdom, upon the Cross; and in the Root it belongeth to God the Father, in the soul to God the Son, and in the Will to God the Holy Ghost. 249. Seeing then its will could not stand in the Father (but would domineer; and so it fell into the fire of Wrathfulness) therefore the Father gave it to the Son, and the Son took it into himself, and became Man in it, and brought it by the n Verbum Fiat. Word Fiat into the Majesty, into the Light again: for the Son bringeth it through the Anger and Death into the Eye of Holiness again, at the right hand: into another world in God to the Angels; whereof there shall be further mention made hereafter. Now we come again to the sixth Form of Fire. 250. Know then, wherefore we have set the Cross here; the * ✚. X. Cross is otherwise the number ten, when we number in the order of Reason: But according to the two Principles where the Eye appeareth parted, the Cross should be between the fift and sixth form, where Light and Darkness part. 251. But you must know, that God is both the beginning and the End, and therefore we put the Cross at the End according to Reason: for there we go through Death into life, it is our Resurrection. 252. Again, the Number † X or 10. Ten, is the first and also the last, and through it is death, and after death Hell, viz. the Wrath of the Darkness; which is o Or Extra Crucem. without the Cross, for it falleth again into the A, and the Creator is in the A, into which Lucifer would feign have insinuated himself, but he is driven out into Darkness, which is his Kingdom in the source. 253. You must understand, that we mean by the twofold Eye, a Round Globe cut in two, wherein the Cross stood from Eternity, it cannot be drawn in any portraiture, because the halves are so in one another, they are one and yet two: the Spirit only understandeth this, and whosoever doth not enter through death upon the Cross, into Regeneration, (that is, into the Divine Body) he understandeth not this: and let him leave it p Or unmastered. uncensured, or else he will be q Or make himself a Devil in so doing. a workman and censurer for the Devil: we would have the Reader faithfully admonished; for it is most certain. 254. For this figure containeth the whole Ground as deep as a Spirit in itself is: and the Reader cannot know it without r Or right Eyes, viz. Spiritual Eyes. true Eyes; words cannot be set according to its right order, for the first is also the Last, and the middlemost goeth through all; and is not known but in itself, Therefore searching is not the best way to find the Mystery in: But to be borne s Or of God. in God is the right way to find it: for without t The New-birth. that, all is but Babel. 255. All lieth in the will and in the earnestness, viz. that the will enter into * In Magiam. Magic, for the Eternity is Magical; all things come to Essence out of Magic: for in the Eternity in the Abyss is Nothing; But that which is, is Magic. 256. From Magic comes Philosophy, which soundeth the Magic, and seeking findeth Astrology therein Eternally; and Astrology again seeketh u His cause and Ruler. its Master and Maker: viz. Astronomy, the * Sulphur & Mercurium Sulphur and Mercury, which hath its own Principle, and therein is the third Magic, viz. the x Medicus. Physician; who seeketh the y Or disease wh ch destroyeth the health. corrupter and would heal it; but he findeth the fourth Magic, viz. the z Theologus. Divine, who seeketh the a The curse of God. Turba in all things, and would heal the Turba; but he findeth the Eye of the first Magic, and there he seethe that all is the wonder of Magic: then he leaveth off from seeking, and is a b Magician: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 2.1. Magus in the first will; for he seethe he hath all power to find and to make what he will: and then he maketh himself an Angel, and remaineth in himself, and so he is free from all other things, and continueth Eternally: This is the highest Ground of the Essence of all Essences. 257. Although the Whore of Babel will by no means relish it, yet we speak from good ground and say: that Babel and her children are c Adulterous. borne of whoredom, in their * Magia. Philosophia. Astrologia. Astronomia. Medicina. Theologia. Magic, Philosophy, Astrology, Astronomy, Physic, and Divinity; Babel is the true Child of none of these, she is a Refractory proud Bastard. We have known her in the A and O, searching for Philosophy and Astrology, and have d Or found. known her to be a Whore in all e Specula mirrors, or looking Glasses, or Expositions, representations, and illustrations, and similitudes in her teachings. Glasses, she committeth whoredom in all Glasses. 259. She saith she is the Eye, but she hath a f Or squint-Eye. false Eye, that glimmereth out of her whoredom, in Pride, Envy, and Anger, and her seat in the Magic is the g Or back turned. averse left Eye: she boasteth upon the Cross, but she entereth not into the Centre, she will not go through Death into life. 260. She saith, I live, and yet hath an unrighteous life, but that is her true life, if she would continue in it alone to herself; But she oppresseth the Children that are borne h Or live in Patience and Resignation. upon the Cross, and treadeth them under her feet. 261. Therefore the Cross hath bend its Bow, and will shoot away Babel from the Cross: The Spirit of the Wonders declareth this in the Magic. (The first Cross is the first Principle, and it will shoot away Babel from the second Principle.) The seventh Form of Fire. 262. One Magic always proceedeth from the other, and is the Glass and the Eye of the other, wherein the wonders are known and propagated; for in the Abyss there is nothing; but in the Magic is all, each Glass is a Centre, but yet it's own, for, the lust i Or longing. seeking, and Desire, bringeth it forth: it is the Model of the first. 263. For when I search to the beginning of the Essence, than I find the Eye which is God: which is a desiring will of Eternity, which entereth into itself, and seeketh the Abyss in itself. 264. It is in Nothing, but it is the Glass of the Abyss; it seeketh itself, and findeth itself; and that which is found seeketh again a Model, wherein it can seek, find, and see itself: and that proceedeth so fare till it cometh to the Number k X. 10. ten. 265. Then the last findeth the first again in itself, and so the last becometh the Model and Glass of the First, and the first of the last, and so it becometh an Eternal Band, and it standeth in the will, in the desiring, seeking and finding, and the l Great Mystery. Mysterium Magnum is included in this Essence. 266. But now the middlemost in the Desire willeth to have a m Or satiating. fulfilling, wherein it may Rest, or else all would be in an anguishing source: and the Desiring draweth forth the Middlemost of All forms, wherewith it satiateth its hunger, wherewith also it is in Joy in itself in perfection, and so out of the Anguish there cometh a Love, a satiating of the source, and the Middlemost is Sulphur, wherewith the Spirit n Or quickeneth, or enliveneth. Refresheth itself in the will, for Sulphur hath two forms in it, viz. * Phur, Power, Sul: Light. power and Light. 267. And this together is the Essence borne out of all forms, it is † Materia. Substantiality. Matter, Essentiality, corporality, the Divine Body, Christ's heavenly flesh, and it is the full satiating of the Spirit in the O, also it is the Rest, and the manifestation of the Deity; it subsisteth in the Virgin Wisdom. 268. The Cross is its o Or end, pitch, Bounds. limit: and it is the Essentiality, which by sinking entereth into Death, as is mentioned before: where the Wrath remaineth in Death; and it is p Or quiet. still as a Death or a Nothing, and the life sprouteth up out of it, in another Principle. 269. Itself is not the Principle, but the Principle is borne in it, all Glasses of the Magic are manifested in it, and all the wonders of the q Or Genitrix, or Bearer. Begettresse, it containeth the Mysterium Magnum, and out of it the Spirit openeth the Wonders of Eternity: the Spirit giveth it the Essences, for it is the food for the hunger of the Spirit. 270. It is an Essence of Wonders, without Number and End, also it hath no Beginning, for the Spirit in the Desire maketh it begin from Eternity, and it continueth r Or in. to Eternity: it is s Or a. the Body of the Ternary (which is called God) and the s Or a. body of Angels, so that the Spirit subsisteth in an Image; or else he would not be known. 271. Thus he knoweth himself in the Image, and seeketh the best Magic, and he findeth what he seeketh, and eateth it, and thereby giveth his will to the Divine Body, so that there is an Eternity in the Holy Principle. 272. For the Wonders arise in the will of the corporeal Spirit; which wonders take hold of the Spirit of Eternity, viz. of the Holy Ghost, and thus there is a sound and song proceeding from the Eternal wonders, for the Will of the Corporeal Spirit is therein. 273. And in these seven Forms the Joy of the Deity is increased and perfected, for it is a satiating of the Eternal desire, and it is the Eternal food. 274. But seeing all Essences arise from fire: Therefore we will clearly set before you the Mysterium Magnum, and show you Paradise, if any to whom this is told and discovered, will be blind, let him adventure t To perish. it with Babel. 275. You know that every life consisteth in fire and Water, and the Essentiality is its Body, and the Body proceedeth from the power of the Spirit: for it is the food of the Spirit, and the Spirit again is the food of the body, and the highest and greatest u Or Nourishment. Nutriment is in himself: for the outward body could not sustain him, if the true life were not in himself. 276. Now then Fire is the first cause of life, and Light is the second cause, and the Spirit the third cause: and yet there is but one Essence, which closeth itself in one only Body, and manifesteth itself, and so findeth by seeking. 277. And every Essence x Is. consisteth y In. of two Essences, viz. of an inward and an outward, one seeketh and findeth the other, the outward is Nature, the inward is Spirit above Nature, and yet there is no separation but in that which is included in a Time; there the Time parteth the limit; so that the End findeth the beginning. 278. Thus you see also, how the true Essentiality ariseth from the Light: for it is the satiating of the will: the water ariseth from the meekness of the Light, for the Desire taketh hold of the meekness and keepeth it: because it hath a good z Or taste. relish: and so the meekness becometh Essential, and it is an Essence of the Fire, a satiating of the desiring Wrath, a quenching of the Wrath, and a corporality of the Fire: for when the body a Or perisheth, or dyeth, or corrupteth, or departeth. is dead, than its Spirit is in the beginning; in that which gave a beginning to it, it is in that Glass. 279. Now then as the source is twofold, so also the water is twofold; viz. an outward and an inward, the one belongeth to the Spirit, the other to the outward Life; the outward is as it were a Death, and the inward is the life of the outward, for the outward standeth between Wrath and Paradise, in the b Death that is sunk down into the Centre in a thing. insunken Death, and the Inward is Paradise itself: for the Spirit groweth up therein out of the Eternity. 280. You may very well see that this is true, as followeth. Observe the Summer and Winter, Heat and Cold, and your eyes will soon be opened, if you be borne not c Or without. outwardly but within yourself, with a true Magic will to find God; for it is very d Visible. plain. 281. For the Water in the Deep ariseth from the fire, not from the Wrath but from the Light; for the Light proceedeth from the fire and hath a e Longing, Sucking, Drawing. seeking of its own, it seeketh a Glass, to behold itself in, and it seeketh an Habitation, and draweth it f Or in. by its desire into itself, and dwelleth therein, and that which is drawn in is water which receiveth the Light: else if the light did not dwell in the water, the deep of the world could not comprehend the Light: The water is the satiating of the Desire of the Light. 282. And the water again seeketh the Glass, and would have a House to dwell in, and that is flesh; as you see, the water receiveth the shadow of all bodily substances, so that the body may be seen in the water, and that is, because the seeking of the Water hath captivated it. 283. Furthermore you see herein, the End of Nature; For the Eye findeth its Life in the Water: and so goeth back into the seventh Form, and seethe its body in the Water the Outward desireth no more, this body desireth no other body more in the outward, but it looketh back after its Mother, of ●hich a Glass is a true Example, which is water and fire, and it receiveth the Image very plainly. 284. And thus you see, that the End goeth back again, and seeketh the beginning and no further g Or outwardly. in the outward. For this world hath a limit, and is included in Time, and hasteneth to the limit, and there the End findeth the beginning, and this world is as a Model or Glass in the Beginning: by this you may find somewhat of the Mystery, and behave yourselves well in the beginning, that you may be found to be a wonder in the Love of God. 285. And know that the second h Or Form. kind of water is in the Spirit, it is the Glass of its father, of its maker, which dwelleth in the Spirit, and is found only by its Maker, itself findeth not itself: for so long as a thing goeth i Outward. forward, there is no finding in the inward, but the Spirit which dwelleth in the inward, that findeth itself in the outward. 286. Yet the outward life findeth not the inward, unless it have the Spirit of the inward; and than it findeth by the inward Spirit, and so the outward life speaketh of the inward, and knoweth it not; but the inward Spirit filleth the outward, so that the outward is as it were a mouth, and the Inward hath, and produceth the Word, and so the Inward Kingdom is manifest in the outward by the sound: which is a Wonder. 287. The Inward is a Prophet: and the outward apprehendeth it not, but if he do apprehend it, he hath the Essentiality of God in him, that is, the Divine flesh, Christ's flesh, the flesh of the Virgin, and yet the Prophet is in the Spirit, but that flesh receiveth his power and virtue, and assureth the outward Man that he doth nothing but what his Maker will have done, and such a condition this pen is in, and no otherwise. 288. And thus we know the k Foundation. Ground of this world, that it is a figure of the Inward according to both the Mothers, that is according to both the Fires, viz. according to the fire of Wrath, and according to the fire of Light; The Sun is a l Or Idea, or instance. Model or Glass of the Light of Eternity, and the outward fire is a Glass of the Wrath, and the Essentiality of them both is Water and Earth: the m Resembleth the Father. Earth is the Essentiality of Wrath, and the n The Son. water of the Light, and the o The Holy Ghost. Air of the Eternal Spirit; which is called, God, the Holy Ghost. 289. Yet you must know, that this world is not the Essence of Eternity, but a figure, or a Glass of it; therefore it is said to be a peculiar p Or third Principle. Principle, because it hath its own life, and yet consisteth only in the Magic seeking of the Inward. 290. The q Verbum Fiat. Word Fiat, is the r Or Maker, or Ruler, or Orderer as an Artificer. Master of the outward; for it keepeth the outward in its conceived Glass, the outward is not the Glass; but it is a similitude in which his Spirit doth s Or contrive, form. Appear. express itself, in works of wonder: that it might see the Wonders of both fires; viz. of the Wrath and of the Light: and so continually bringeth the End of all Essences into the Beginning: therefore this world t Or is like a wheel that turneth round. turneth round; for the end continually seeketh the beginning: and when it findeth the Wonders, than the End giveth the Wonders to the beginning, and this is the cause of the Creation of this world. 291. The life of every Creature was a Wonder before the beginning; for the Abyss knew nothing of it: and the beginning of the Eye findeth all, and setteth the Model in itself, so that it hath an Eternal number, and delighteth itself in the number of the Wonders. The eight Form of Fire. 292. Seeing then an Essence consisteth thus in two Forms, the one of which, taketh an u Abyssal, bottomless. unsearchable beginning into itself, and keepeth it Eternally: and the other of them, is the Model of the Eternal, x Or contrived. Or conceived. Or form. framed, and the body of it included in a limit: therefore the Turba must be considered, which destroyeth the included, framed life again, and setteth the Model of the framed Wonders in the beginning again, and presenteth such a thing to the beginning as was not from Eternity, but only in the framed Time. 293. My beloved friend, such things as these, are shown to you, and such as you are, who seek the beginning: for your Mind is our Mystery; you should seek it in Us, not in me; I, (the outward Man) have it not: but the Inward in the Virgin, (wherein God dwelleth) hath it, which y Or calleth itself twofold. speaketh of itself in the plural number. 294. My outward Man is not worthy of the Mystery; but God hath so prepared it, that he might reveal himself to you by that means, that you should know him by some other means, and not say my wit hath done it. 295. Because you are a very learned person, therefore you shall know that God also loveth the simple, and such as are contemned of the world, if he seek God as I have done, and you shall know also that the true Invention consisteth not in Art, but in the Spirit and Will of God. 296. For this Hand is simple and accounted foolish in the Eye of the world, as you know: and yet there lieth such a z Arcanum. Or an hidden treasure. secret therein, as is incomprehensible to Reason. 297. Therefore have a care, pour Oil into the wounds, that require healing; and consider what Christ a Mark 10.23, 24, 25. saith: how hard it is for that man to enter into the Kingdom of God, who is entangled with b Or cares for the belly. worldly cares, having great power and honour. 298. You shall not find this plant among the high ones of this world; for c You have no power with them. you cannot, you are a Mystery to them: the Spirit itself seeketh the beginning: look to it, play not the Hypocrite; (for the beginning is paradisical:) that the impure enter not into the pure, and at last the Serpent beguile Eve again. 299. Let no d Soothing. dissimulation be in you, but plain dealing, yea and no: and fear not, for that which is Eternal will continue, and the distemper is nothing else but the Turba, which as a destroyer always insinuateth itself, beware of that, (for the Old Serpent is subtle) and have a care, that you may be pure both in the beginning and in the End. 300. For this work endureth no dissembling, it hath a clear ground, also it belongeth not to the Turba, but to the beginning of the e Or Clarity. Glory: therefore, beware of those that are borne with a wolvish disposition; whose Spirit is a subtle Serpent; we speak freely to you. 301. Every thing that hath a beginning, is sought by the beginning, for the beginning seeketh through the Deep, and would find the f Or bottom. Ground: and if the beginning findeth the Ground, and that there be a limit in a thing, than the beginning proceedeth to the limit, and leaveth the g Or former. first, and seeketh further till it find the Abyss: and then it must remain in itself, and it can go no further, for there is nothing beyond. 302. But if the beginning leave the first, than it is under the power of the Turba, which destroyeth it, and maketh it to be as it was in the beginning. 303. Then when the thing is destroyed, the Turba is naked without a body, and yet seeketh itself, and findeth itself, but without h Or substance. Essence, and then it entereth into itself, and seeketh itself till it come into the Abyss, and then the first Eye is found, whence it proceeded. 304. But seeing it is naked, and without Essence; therefore it belongeth to the Fire, for it putteth itself into it, and in the fire is a Desire to seek its own body again, and so the i Or Original fire. Fire of the beginning is awakened. 305. And herein we know the last Judgement, in the Fire, and the Resurrection of the flesh: for the Turba desireth the body which it had before, though destroyed in the limit, and the desire of the soul was the life of the body. 306. But seeing there are two fires, therefore the Turba is known in a twofold k Or Form. manner: in an incorruptible, and in a corruptible body: viz. the one in the fire of Wrath, and the other in the fire of Light, l Viz. in the light fire. wherein we understand the Divine Body; and in the Wrathful fire the Earthly body, which the Turba destroyeth, for the Turba findeth the limit of it. 307. Now the Eternal fire in the Eye of God, is m Understood to be. both the fire of Wrath, and also the light-fire of Love: and you must understand, that the spirit without a body must remain in the wrathful fire, for it hath lost its n Or substantiality, or Body. Essentiality; the Turba in the fire hath swallowed it up. 308. But the Spirit which hath a body, which the Turba could not devour, remaineth for ever in the Essentiality, in the Divine Body, wherein his Spirit is: which is the body in the love of God, which is the hidden Man, in the Old Adamicall man, which hath Christ's flesh in the corruptible body. 309. And thus we understand the soul, to be a life awakened out of the Eye of God, its Original is in the fire, and the fire is its life: but if it go not forth out of the fire with its will and Imagination into the Light, (viz. through the wrathful Death into the second Principle, into the fire of Love;) then it remaineth in its own original fire, and hath nothing for a body but the Turba; viz. the * Astringent. harsh wrath in the Desire in the fire, a consuming, and a hunger: and yet an Eternal seeking, which is an eternal Anguish. 310. But the soul which with its Desiring will, entereth into itself: and sinketh down in its Reason (viz. in its Desire) and seeketh not itself, but the Love of God; it's own fire is as it were dead: for its will which the fire awakened is dead to the Fire-life, and is gone forth out of itself into the fire of Love, that soul is fully in the fire of love; it hath also the body of the fire of Love, for it is entered into it, and is a great Wonder in the Divine Body, and it is no more in itself, for it hath mortified its will: and therefore the Turba also is as it were dead, and the will of love doth wholly satiate the Original fire, and therein it liveth Eternally. 311. But the souls which have awakened the Turba▪ they have lost the Image; for the Turba hath devoured it: and therefore such souls get bestial Images in the Wrath, and in Hell, according as the Turba is in them: as Lucifer got the Image of a Serpent: as the Will was figured here in this life; it remaineth then o Or in its true similitude. naked as it is. 312. For the wrathful Turba always seeketh the Image, but findeth it not, and therefore it figureth the Image according to the Will: for the Earthly desires stick in the will: and that Image remaineth in the Wonders of God, in the Eye of the wrathful Principle. 313. And here we understand that the eight Form is the Turba, which seeketh the Image: and if it find the limit of it, it destroyeth it, and entereth into the limit, and seeketh further in itself, and findeth at last the Abominations of that which the soul hath wrought in this life. 314. And also we understand here the Fire (which at last shall purge the p Or threshing floor. Matth. 3.12. floor) and the severe Judgement, and we understand that every fire shall receive its Essence from the Turba; and also what that Turba is. 315. Where then the fire will devour the Earth, and draw the Elements with the wonders in them, into the Beginning: where that which was at first will be again, and the Elements become one: and every thing will represent its own Wonders, every thing in that fire whereinto its will entered. 316. Harken to this you Children of men, it concerneth you: for no beast proceedeth from the Eternal beginning, but from the Model of the Eternal; and its Spirit attaineth not the Eternal, as the soul of man doth. 317. Also the corruptible body cannot possess the Eternal; it belongeth to the Turba: But the new man, borne of God, shall possess the Eternal: for he is departed from the corruptible, and hath put on God in Christ, he hath the Divine Body in the Old Body. 318. The Turba taketh away the Earthly source, the outward body from the Earth, remaineth in the Earth, but the will taketh its works along with itself: for they are in the new body, and follow it: therefore let him consider what he doth while he is here in this life. The ninth Form of Fire, The great * Severity. Earnestness. 309. Seeing then we understand, that all things proceeded from the Beginning, and that one thing thus proceedeth always out of an other, and seeing we understand, that the Fire is a cause of the Life, and that the life divideth itself into two parts, and yet corrupteth not, only the outward life is that which corrupteth, it falleth into the Turba, which destroyeth it: we are now therefore to consider, wherein the inward Eternal life consisteth, and what upholdeth it, that that body q Corrupteth or breaketh not. fadeth not, seeing Essentiality hath a beginning; and yet we can say with good ground, that it hath no End: for it must have a r Or sure foundation to uphold it. ground, or else the Turba will have it, and that findeth the limit. 320. The Eternal Body must not have a limit, but be free in the Abyss, in the Eternal nothing, or else another Essence would again be in that Essence, which would divide it and make a limit. 321. We have told you before, that all which shall endure for ever, must pass quite through the Fire, for the Turba taketh that which remaineth in the Fire; now no Spirit is created s In. for the fire that it should remain in it. 322. Only the Turba hath captivated many of them, but not from the Will of God, for Gods Will is only Love, but the Turba is the Will of his Wrath: which by its vehement hunger hath gotten a great Dominion, wherein it hath manifested its Wonders: viz. the Devils and wicked souls of Men. 323. But the Eternal life consisteth in Meekness, and hath no Death or Turba in it; therefore we must say, that the soul and Spirit are not in the Turba, especially the t Or Image. body of the soul: if it were, the Turba would destroy it. 324. This is only to be understood, as it is mentioned before, that the will in the anguish source, in the fire (understand, the will of the soul) sinketh down in itself as into Death, and u May not. cannot live in the fire, and so x The Will. it falleth into another world: viz. into the beginning, or (as we may better say) into the free Eternity, into the Eternal Nothing, wherein is no source, nor any thing that y Or maketh. giveth or receiveth a source. 325. Now there is no dying in the will that is thus sunk down; for it is gone quite out from the fiery beginning, in the Eye, and so bringeth its life into another Principle, and dwelleth in the Liberty, and yet it hath all the Forms of the Essences, which arise from the fire, in it, but z Or imperceptible. unperceived: For it is gone quite out from the fire. 326. And therefore the life of its Essences is in the Liberty, and it is also desiring, and receiveth in the desire in its Essences, the power of the light, which shineth in the Liberty; which is power without Turba: For this fire is only Love, which consumeth not, but yet always desireth and satiateth, so that the will of the soul a Getteth, or attracteth. putteth on a body. 327. For the Will is a Spirit, and the soul is the great life of the Spirit, which upholdeth the Spirit, and so the soul is b Endued. clothed with power, and dwelleth in two Principles, as God himself doth, and as to the outward life in three Principles, and is the similitude of God. 328. The inward Water in the spirit of the soul is the water of Eternal Life; of which Christ said: c John 4. ver. 14. He that drink●th the water that I will give him, he shall never thirst: this is that water. 329. And the Essentiality of the Spirit which the soul putteth on, is Gods-Christs-body, of which he saith: He that eateth my flesh and drinketh my blood, he d Or dwelleth. Joh. 6.56. is in me and I in him. 330. But the true Life in the Light of the Majesty, in the Ninth number, is the Tincture of the e Or Wisdom of God. Virgin, it is a fire, and yet not a Fire; it burneth but it consumeth not, it is the Love, the meekness, the humility; it is the life of God, and of the Holy souls, an incorruptible life, and a f Or infinite unfathomable. groundless life; for it is in the Abyss in itself, it is in the Centre of it: which Centre is its first life, and yet doth not comprehend it, as the fire doth not comprehend the Light. 331. And thus the Nin h number, is the life in the fire of God, and it is g Or is called, or accounted the life in the presence of the Trinity. the life which standeth before the ternary: viz. an Angel standing before the Cross h Or to set forth. for God's works of Wonder, and h Or to set forth. the Heavenly Glory. The * 10. X. ✚ Tenth Number and Form of Fire. The Gate † Into the Holy Trinity. in Ternarium Sanctum. 332. You know from Reason, that where there is a Root, there is a desiring will, which is the Noble Tincture, that driveth upwards, out of itself, and seeketh a similitude of its Form. 333. The Tincture is a Virgin, and is known in the Wisdom of God, in the Wonders: it is i Not one that is a bearer or bringer forth. no begettresse, but an opener of the Wonders which are in the wisdom; it seeketh no Glass, but merely openeth the Essences, that a whole similitude may bring forth itself out of the Essences, it driveth the twig out of the Tree. 334. This we understand of Angels and the soul, they proceed from God's Essences, from the whole Tree, the Angels from two Principles: And the soul with the body of the outward life from three Principles; and therefore Man is higher than the Angels, if he continue in God. 335. And in the * 10. Tenth number at the Cross, the Angels and souls are k Or first quickened, or enlivened. awakened, and incorporated into the Heavenly Essentiality; though you must understand, that the Tenth number belongeth to the place between the fift and sixth l Form. , in a Globe, and the Heart is in the midst in the Centre: which is the Heart of God: viz. the Word of God. 336. The Power in the whole Tree (viz. the Pith in the wood) hath the Essences of the whole Tree: and thus God is a Spirit, and the Word is his Heart, which he m Speaketh out of all, etc. foundeth forth from all powers and Wonders: Therefore Isaiah calleth it a n Isa. 9.6 Wonder, Counsellor, and Power, the Prince of Peace, as a Pacifier of the Wrath, and an Eternal power of the Wonders; a Counsellor of the begettresse. 337. For the Word upholdeth the Centre of Nature, and is the Heart and Lord of Nature, it is the begettresse in the Eye of God, a giver of Power, and it is the strength of the Omnipotence, it holdeth the Centre of the fire captive with the Love-fire, so that the fire must be dark in itself, and the word only hath the Light-life. 338. We cannot find but that the Tenth number is a Cross, and it is the Original of the o By this Essence God himself is not meant, but the powers that flow from him. Essence of all Essences, which Essence divideth itself into three beginnings, as is mentioned before: each of which hath its Essence, and they are all in one another, and have no more but one Spirit. 339. And in the middle of the point is the Centre, which is the cause of the Life, and in the Centre is the Light of the Majesty, out of which the Life proceedeth, viz. the second Principle, and out of it; the Tree of the Eternal Life always grew from Eternity, and the twigs grew out of the Tree. 340. These twigs are the spirits of Angels, which indeed were not corporeal from Eternity, but the Essences were in the Tree, and their Image appeared in the Virgin of Wisdom from Eternity, for they were a figure from Eternity in the Tincture, not corporeal, but only Essential without corporality. 341. And therefore this is the Greatest Wonder that the Eternity hath wrought: that it hath p Or created, or form. made the Eternal a Corporeal spirit, which thing no Reason can comprehend, nor no sense find out, and it is q Or not to be dived into by us. unfadomable to us. 342. For no Spirit can found itself: It seethe well its deep even into the Abyss, but it comprehendeth not its r Former, or moulder. Maker, it beholdeth him indeed, and diveth into him even to the Abyss, but it knoweth not its s Forming, fashioning. Making, this is only hidden to it, and nothing else. 343. For a child knoweth its Father and Mother well, but it knoweth not how its Father made it; it is also as * That is, as perfectly a Man. Quoad genus humanum. highly graduated as its Father: but it is hidden to it, how it was in the seed: and though it found that, yet it knoweth not the time and place; for it was in the seed, in the Wonders, and in the Life a Spirit in the Wonders: And here we are commanded to leave off diving any further, and to be silent. 344 For we are a Creature, and should speak but so fare as belongeth to a Creature to know, in the inward and outward, in body and soul, in God, Angels, Men and Devils; also in Beasts, Fowls, Worms, in Plants and Grass, in Heaven and Hell, all this we are able to found, but not our own Making. 345. And yet we know and find the first Fiat in t VIZ. our own Making. that, though indeed we know not that which first moved God to create: we know well the making of the Soul, but how that which u Or stood. was in its Essence from Eternity, is become movable: we know no ground of that: for it hath nothing that could awaken that, and it hath an Eternal Will; which is without beginning, and unchangeable. 346. But if we should say, the Angels and souls have been from Eternity in the Spirit: the propagation of the soul will not permit that, as we see by experience: Therefore this is only God's Mystery, and the creature should continue in humility and obedience under God, and not fear higher, for it is not God. 347. God is a Spirit from Eternity without Ground and beginning; but the Spirit of the soul and of Angels, hath a beginning, and are in God's hand: the ternary hath the x Or Fan. casting shovel, which will purge the y Or threshing-floare. floor. 348. We must only have patience and humility in Obedience, here in this life, or else our proceeding from God availeth Nothing; the Devil was indeed an Angel, but his Pride threw him into Darkness: let none climb z We should not go beyond Obedience, Patience, humility and Chastity, and live according to our own self-will, and desire. above the Cross, or if he do, he will fall into Hell to the Devil. 349. God will have children near him, and not a Such as will domineer. Lords, He is Lord and none else: we have received of his fullness, we are borne out of his Essences, we are his true children, not stepchilds out of a strange Glass, also not a similitude only, but children; the body is a similitude, and the Spirit is a similitude of God's Spirit, but the b Or right. true soul is a Child borne out of God. 350. c Rom. 8.16. God's Spirit witnesseth to our Spirits, that we are the Children of God, not in that manner, which Babel d Imagineth, or dreameth. teacheth: who would so willingly be God upon Earth: but our souls are Children begotten of God's seed, our heavenly body, which the heavenly soul e Or is clothed with all. weareth, cometh out of the Divine Body, and is hidden from the Devil, and the Old Adam. 351. Therefore my loving brother in the Divine body, know this clearly, and it is our Answer to your first Question, whence the soul proceedeth. It proceedeth from God out of Eternity without Ground and number, and endureth in its own Eternity; but the beginning to the moving of the Creature which is done in God, that should be mentioned no further, only we give you to understand thus much. 353. That the ternary longed to have children like itself out of itself, and so hath manifested itself in Angels, and in the soul of Adam, and is become an Image: like a Tree which bringeth forth fruit, and beareth a Twig out of itself: for that is the due right of Eternity, and nothing else beside. 354. It is no strange Glass; but indeed one Glass out of the other, and one Essence out of the other, and all seek the beginning, and it is all a Wonder. 355. This is the Entrance, and now we will answer the rest of the Questions: but briefly, for you see already in this description all your Questions f Answered. . But for your Long sake, and to satisfy the simple, who have not our knowledge, we will go through with them. The second Question. What are the Essences, Substance, Nature, and Property of the Soul? 1. THe Essences of the soul come out of the Centre of Nature, out of the Fire, with all forms of Nature; All the three Principles lie in the soul; All that God hath and can do, and that God is in his g Or Trinity, threeness. ternary, all this is in the Essences of the soul, as the virtue of a Tree is in the twig that groweth out of it. 2. The substance of the Soul is heavenly, created out of the heavenly Divine Essentiality: yet the will of it is free either to demerse itself, and esteem itself Nothing, and so to eat of the Love of God, as a twig feedeth upon a Tree: or to rise up in its Fire, and be a Tree of itself, and eat of that, and so get h Or substantiality. Essentiality, viz. i Or the body of a Creature. a creaturely Body. 3. The Nature of the soul is the k The same with the Centre of Nature in the whole Nature. Centre itself, having seven spirits to propagate itself with, it is a whole substance come out of All substances, and a similitude of the l Number Three, or Trinity. ternary if it dwell in God: if not, than it is a similitude of Lucifer and all Devils, as its Property is. 4. The Property of the first soul, was created according to both Mothers, and thereupon came the m Proba, or trial. Temptation, and therefore it was commanded not to eat of Good and evil, but of heavenly paradisical Fruit, having the Will and property of it obedient to God. 5. But all properties lie in it, it may awaken and let in what it will: and whatsoever it awakeneth and letteth in, is pleasing to God, if its will be in the Love of God, in humility and Obedience: and then it may do what n Wonders. Miracles it will, for than they all make for the Glory of God. The third Question. How is the Soul created the Image of God? 1. THis hath been satisfied already. The o Trinity, or number three. ternary, and all the three Principles did long to have a whole similitude in Essence and property, of the Essence of all Essences. 2. And this longing was awakened in the Heart of God as a great Wonder. 3. And the awakening was thus, the * Harsh. Astringent Fiat, (viz. the Desiring attraction,) contracted all into One; and this was an Image of the similitude of God, of Heaven, of this world, and of the world of Anger: In verbo Domini. The whole Fiat in the Word of the Lord created all things out of the Kingdom of God, and out of the Kingdom of Anger. 4. And as there is nothing higher than the soul, so there is nothing that can destroy it, for it hath all things under it, and in it, it is a child of the p of the Eternal Essences that proceeded from God; or the Divine powers of the Deity. whole Essence of All Essences; as it was created at first. The fourth Question. What was the Breathing in of the soul, and when? 1. EVery Spîrit without a body is q Crude, raw, void, or naked, feeble, or vain. empty, and knoweth not itself, and therefore every Spirit desireth a Body, for îts' food and for its habitation. 2. And God having created the third Principle, (which is a Glass of the Deity) before the soul was created; and so that Glass clavae already to the Eternal r Glass. ; for it was borne out of the Eternal Wonders, and so was created: and therefore the third Principle would not leave the soul free, seeing it also was created out of the Wonders of God, and stood in the beginning as a figure in the wisdom of God; and desired (being itself was material,) to have a material similitude in the soul: and therefore (in the Creation of the soul) it stirred up its own spirit also together in the Fiat. 3. Hence the outward Image according to the Spirit of this world, with the outward Fiat was s contrived, or form. conceived, and a body was created out of the ᵗ Matrix of the Earth: a Mass of Red Earth consisting of fire and water. r Or Quintessence of the inward ground. 4. And the Heavenly Matrix also longed after the soul, and would that the soul should bear its Image, and took its own u The word, or some other Creator, or Maker. Fiat, in the Creation of the Body; and did create therewith before the Earthly Fiat did create: it was first: for, out of the Centre of the Word, the Fiat went out x Or by. with the Word: and thus the third Principle was created in the second. 5. The Virgin of the wisdom did encompass the Spirit of the soul, first, with heavenly Essentiality, with heavenly Divine flesh, and the Holy Ghost gave it the heavenly Tincture, which maketh heavenly blood in the water; as is mentioned at large in our third Book. 6. And thus the inward Man was in heaven and his Essences were paradisical: his y Light, or lustre. Glance in the inward Eye was Majesty, an incorruptible Body, which could speak the Language of God, and of Angels, and the Language of Nature: as we see in Adam z Gen. 2.19, 20. , that he could give names to all the Creatures, to every one according to its Essence and property, he was also in the outward Image, and yet knew not the outward Image, as indeed the body hath no knowledge. 7. And in this twofold body (which was created in the sixth Day, in the sixth hour of the Day, in the same hour in which Christ was hanged on the Cross) after the body was finished the a Note. Or Kingly. Royal soul was breathed in from within, by the Holy Ghost into the heart, in the Holy Man, into its principle, like an awakening of the Deity. 8. The b Trinity, or Number three. ternary moved itself with the Creation, and breathing in of the soul, for it was in the Centre of the seed, as a bud c Or of growing Essences. growing from the Essences, and thus it was breathed into the Inward Centre, into the Inward Man, into the heavenly heartblood, into the water of the Eternal life, with both the inward Principles. 9 And the outward Spirit (viz. the Air) and the whole outward Principle, with the Stars and Elements did cleave to the inward, and the outward Spirit breathed its life d At the same time. in the same manner with the soul, through the nostrils into the Heart, into the outward Heart, into the e Adam's first flesh. Earthly flesh, which was not then so Earthy, for it came from the Matrix, from the f Sucking, drawing, or longing. seeking, from which the Earth became corporeal. 10. And thus the Holy Ghost was carried upon the Chariot of the soul, upon the inward Majestic Will, and moved upon the water: for the water comprehended him not, and therefore he moved upon it, and in it, it is all one: and the soul burned out from the blood of the Heart, as a light doth from a candle, and went through all the Three Principles, as a King through his Dominions. 11. And it could Rule powerfully over the outward Principle, if its will were entered again into the Heart of God, into the word of the Lord. 12. But the g Or Property. source of the Wrath, also insinuated itself with the breathing in, viz. with the Original of the soul. 13. So that the soul could not remain God's Image, unless, it remained in humility and Obedience, and yielded its will into God's will, wherein it was an Angel and the Child of God) or else it were very h Or dangerous. difficult for a Creature to rule such two Principles, as the wrathful and the outward are, the outward being also borne out of the wrathful. 14. Therefore sure its Temptation was not only the biting of an Apple, nor did it continue only for some few hours, but forty days, just so long as Christ was tempted in the wilderness: (and that also by all the three Principles) and so were the Children of Israel in the Wilderness, while Moses was forty days in the Mount, when they stood not but made a Calf. The fift Question. How is the Soul peculiarly fashioned, and what is its Form? 1. WHen a twig groweth out of a Tree, the form of it is like the Tree, indeed it is not the stock and the root, but yet the form of it is like the Tree: so also when a Mother bringeth forth a Child, it is an Image of her. 2. And this cannot be otherways; for there is nothing else that can make it otherwise, unless it belong to the Turba, which many times awakeneth a Monster according to the Spirit of this world, according to its i The Imagination, or longing, or lusting of a woman with child, inceptive Maker, as in the k Monde signifieth the Earthly Matrix of the Elementary Macrocosm, in the Microcosm, wherein Menstruae, the Fiat maketh a l Maketh a Monde Monstrum a Moon Monster, Monstum Lunare, or a Lust-monster, such a Child, as is deformed by the Mother's wanting of her longing. Menstruous Monster in the Turba. 3. So we must understand that the soul is in the form of a Round Globe, according to the Eye of God, through which the Cross goeth, and which divideth itself into two parts, viz. into two Eyes, standing back to back; as we have made the figure above with two Rainbows, the Cross going through them both, and with one point reaching upwards in the midst between the bows: which m Or signifieth. resembleth a sprouting through the fire, through the Anguish as through Death, and yet it is no Death, but a going forth out of itself into another source: standing thus in the midst between the two bows, as a sprout springing out of the Cross. 4. And the Arm of the Cross at the right hand, signifieth that the Spirit of the soul, entereth into the Majesty of the Light, and clotheth the soul, (viz. the Centre,) with Divine Essentiality. 5. The Arm at the left hand of the Cross signifieth, that its original is in the Fire, and it containeth the first Principle, and so belongeth to the Father: and standeth in the Original Eye, in the strong and eager power, as a Lord and Ruler over Nature. 6. And the nether part of the Cross representeth water: viz. humility or Death: signifying that it should not domineer in the Fire, and inflame itself, but should sink down in itself, and under itself before the Majesty of God, and be as it were dead in its will, that God may live in it, and the Holy Ghost lead and govern it, so that it may not do what the Turba in the fire will: but what the Will in n Or Love. Light willeth. 7. Therefore its will should sink down into soft humlilty, in the presence of God, and so it goeth out from the Turba of the Fire, for its will is not in it: and then there can be no Imagination which can bring forth such a Glass, as in which it may behold itself in the Fire, and find that it is a Lord; and so be proud, and rule itself by its own Might, as Lucifer did, and Adam in Paradise. 8. We mean thus, the soul in itself is a Globe with a Cross, and two Eyes, an Holy Divine one, and a wrathful, hellish one in the Fire; this it should shut and o Or hiddenly. secretly reign therewith, through the Anguish (viz. through Death) in the second Principle in Love. 9 And if Love embrace it, than the wrathful fire is as it were dead, and not perceived, but it becometh the joyful life of Paradise: otherwise there would be no life, nor Dominion in the Meekness, if the fire did not put itself into it: but the still Eternity would remain without Essence: for all Essences arise in the Fire. 10. And then thirdly, as to the whole Body, with all its members, the soul is form, as followeth. 11. The soul is the stock or Root, resembling the Centre of the ternary, which is like an Eye, a Globe, a Cross, and its will (which proceedeth from the Eternal will) is a Spirit: which hath the true soul p Or under. in its power. And this Spirit openeth the Essences in the fire and water, so that its whole form seemeth like a Tree, having many twigs and branches, being distributed into all the Branches of its Tree, which must be understood, as followeth. 13. The Spirit parteth itself into the whole body (we mean in the Tincture) into all the Members, they are all of them its branches: The Spirit of the soul resembleth the whole Man, with every member. 14. And herein it is the true Image of God also, for the Holy Ghost dwelleth in the Spirit of it, if it be faithful: if not, than the Devil dwelleth in it: to which of these it giveth itself, either to Covetousness, and haughtiness, or to love and humility, to that it belongeth. 15. But if it persevere in q Malice, or abominations. wickedness, and so loseth God, than it loseth the Cross, and its Eye is a Hellish Eye, and its Turba introduceth the Form, and Idea, or shape, or Image. Model of an horrible Beast into the Eye, and into the Will and Spirit. 16. Therefore Christ called the Pharisees, s Mat. 23.33. Serpents, and Generation of Vipers: for so the figure of their Spirit in their Pride, and covetous will appeared to him: for they would be Lords of themselves, and not the servants of God in Love and humility. 17. And so the figure of Antichrist in Babel appeareth, in the presence of God like a Dragon with seven Heads, which are seven Spirits, upon which its hypocritical spirit rideth in the Image of Man, in the Abyss; t Viz. the Spirit. It will be accounted an Angel, and yet is a Monster of a true child of God, it beareth the Name, but its heart is that Beast, Apocalypse 12. It is desirous of God, and also of the Devil: therefore it is such a Monster, as is like a Man, and yet containeth the Devil in it. 18. O child of Man, fly away, the door is open, the Turba is come, it will destroy this Image, if you fly not you must go with it; there is no other u Medicine, or Counsel. remedy or help but to seek the true Image in Love, or else there remaineth nothing but Tribulation and Death, saith the Spirit of Wonders. 19 And this is now our direct Answer to this Question. That the soul in the first Principle according to the Original, hath the form of an Eye, and yet twofold like a Heart, wherein there is a Cross. 20. And in the second Principle it is a Spirit, and a whole Image as the outward Man is. 21. And in the third Principle it is a Glass of the whole world; all whatsoever is contained in Heaven and Earth, every property of every Creature lieth therein; For that Glass is like the firmament and Stars. 22. This is such a Crown, as in which the x How long he shall live. number of the End of the life of the outward Man is contained, and all whatsoever fortune or misforune can happen outwardly from the Spirit of this world. The sixth Question. What is the Power and Ability of the Soul? 1. WE know, that whatsoever cometh out of the Abyss, and is the ground of itself, can in itself do all things, for it is its y Or subsisteth from itself. own Essence, it maketh itself. 2. But though the soul be a twig out of the Tree, yet now it is z Or entered into the condition of a Creature. become a creature, and is its a Or sui Juris, or a thing of itself. own; it is an Image of the whole, and a child of the whole: For when a child is borne, than the Mother and the child are two, they are two persons; but so long as it is in the seed, in the Mother, so long the seed is the Mothers, and the Mother governeth it. 3. But when the Child is borne, than it hath its own life in it self, and hath the b Centrum Naturae. Centre of Nature in its own power: it governeth not only in itself, but also without itself in all that which is seed. 4. We mean thus, God's Spirit, and the Spirit of the soul are two Persons, each is free from the other, and yet both stand in the first beginning, each hath its own will. 5. Now it is but right, that the Child should be obedient to his Father, upon pain of losing the Father's inheritance: For the Holy Ghost is the c A workmaster, or builder. Maker of the Soul, he created it, and therefore the Spirit of the soul should be obedient to the Holy Ghost, upon pain of losing the Inheritance of the Holy Ghost: viz. the Deity. 6. And though we have much to say here, yet it is very dangerous to say it, in regard of the false Magia: for when the false Spirit knoweth it, it practiseth Witchery therewith. 7. Yet we will speak, so that the Children may understand us, and reserve the full speaking of it for them▪ for it is not good to write such things, not knowing who shall be the Readers. 8. But to the wicked we say; that they ●ong to the Devil; and shall have no part in our writings, we shut them out with a wall and strong enclosure, that they may be blind and not know our Spirit; for we will not set the Serpent in d Viz. in our Spirit. it, ●ur will is gone out from them, and therefore they shall not e Or understand us. know us, though they should carry us in their hands: there is a fast seal upon it. 9 Christ said, If ye f Mat. 17.20. have Faith as a grain of Mustardseed, than y●● might say to the Mountain, be removed, and cast thyself into the sea: this is no vain word without Truth: The will ( g (If it be strong) note what Faith is. that goeth strongly forward) is Faith. The first Power of the Will of the Soul. 10. It frameth its own form in the Spirit, it hath also such h Or might. Power, that it can frame another Image in the Spirit, out of the Centre of Nature; it can i Change the body into another shape. give another form to the body; according to the outward Spirit; for the inward is Lord of the outward, the outward must be obedient to it: It can change the outward into another Image; but not durably. 11. For Adam's soul hath let in the Turba of this world, so that, if the Turba see a strange child, it riseth against it instantly and destroyeth it: It continueth to endure, only so long as the inward Spirit can subdue, and overpower the outward. 12. And this k kind or manner of power. Form is called Negromancy a Transmutation, where the inward over-powereth the outward, for it is Natural; and we understand that when l 1 Cor. 15.51. we shall all be changed, that change will be made thus by the same Turba which hath the first Fiat in it. 13. For the body is Sulphur, and sticketh in the Tincture, and the Spirit driveth forth the Tincture: now if the first ground, viz. the soul wholly consenteth to it, than the soul can make another m Form. manner of Image in the Sulphur, but the Devil readily mingleth himself therewith, for it is the Wonder of the Abyss over which he is Lord. 14. You must understand, that the earnest will (which otherwise is called Faith,) can do great things with the Spirit, Note the power of the Will. the will can change the Spirit itself into another form, as followeth. The second Power of the Will of the Soul. 15. If the Spirit were an Angel, the similitude of God, yet the will can make it n A wicked man. a proud Devil; And also make a Devil an o A child of God. Book of the three Principles. cap. 15. v. 64. Angel, if it sink itself into Death, into humility under the Cross, and cast itself into the Spirit of God, and so submit to his Government, than it sinketh into the Eternity, out of the source into the still Nothing, which yet is All; and so it is in the beginning again where God created it, and the Word Fiat which keepeth the Image of God, receiveth it again. The third Power of the Spirit, or Will of the Soul. 16. And then also thirdly, the Spirit of the Soul hath power, to enter into another Man, into his Marrow and bones, viz. into the Sulphur: and to bring the Turba into him if he be p Or wicked. false, so fare as every one is not armed with the Spirit of God, but is found naked in the Spirit of this world, as may be seen by q Or the bewitching Whores. Witches. The fourth Power of the Will of the Soul. 17. And fourthly, it hath such power, if it be the child of God, that it can lead the Turba captive, and can pour it out upon the house of the wicked: as Elias did the Fire, and Moses before Pharaoh: for it can throw down Mountains and break Rocks. 18. This you must understand to be, so fare as that thing is r Or liable to the Turba. capable of the Turba, by awakening the wrath than it is possible, but if not, and that the Spirit of God be in a thing, than it cannot be, for it would pour water upon the Turba of the Fire, which would then be as it were dead, and its power would lie in Derision. 19 And therefore Heaven is a Middle between God and Hell: viz. between Love and Anger, and was created out of the midst of the waters, so that the Devil cannot rule with his Turba, the water turneth his purpose into derision; as the false Magic, and blinding Enchantment are s Or nullified. drowned in the water. The fift Power of the Will, or Spirit of the Soul. 20. And fifthly, the Spirit of the Soul hath such power, that it may and can seek all Wonders that are in Nature, viz. All Arts, Languages, buildings, plantings, Destruction, knowledge: It can command the starry Heaven, as Joshua, when he commanded the t Josh. 10.12. Sun, and it stood still, and Moses the Sea, and it stood up, also he commanded the Darkness and it came; it can make an Earthly Life, as Moses made the Lice and Frogs, also Serpents and other u Or Wonders. Wonders. 21. It hath Death in its power, so that it can overpower that; if it ride in the x The will of the Holy Ghost. Chariot of the Bride. It can bridle and overcome the Devil; if y Viz. will or Spirit of the soul. it be in God: there is nothing can be named that it cannot subdue. 22. Only you must understand the soul hath such a power from its Original, and it had still had ability to z Or give, or afford. send forth such a Spirit out of itself; if it had not let in the a Turba Magna. Note the soul must now seek this power in Jesus Christ. Great Turba into itself, which now giveth it the Rest. 23. Unless the Holy Ghost ride upon its Chariot, as it did in Moses and Elias, and in all the Prophets, also in Christ and his Disciples, and always still in the Holy Children of God, they all have this Power, they can raise the Dead and heal the sick, also drive away all Diseases, it is Natural, the Spirit only reigneth therewith over the Turba. 24. But it hath this for an objection, that the soul knoweth well, whether it hath made any compact with the Devil, and whether he hath any thing to do with it, it will not go naked, except the Spirit of God drive it, and except it have him for a shield, lest the subtlety of the Devil insinuate itself. 25. It doth no b Or Miracles. Wonder, except the Spirit of God c Or awaken it. stir it up, it attributeth the power to God and giveth him the Glory, it doth as an humble Child, and standeth still under the Cross, and letteth the Devil go rushing away over it, but it sprouteth forth in humility and meekness, through Death into Eternal Life, and bringeth forth much fruit in Patience. 26. And so the Devil can do nothing to it, it is as it were dead d Or before. to him, he may keep a racket with his Turba in the Earthly Life, with his helpers the wicked men, this he hath but as a scorn in the sight of God: for he is a proud Spirit, and would be above the Wonders of God, but an humility can e Or subdue. bind him. 27. After this manner every man may escape the false f Or Magus. Magician, and also the Necromancer: for no Power can touch him in whom God dwelleth: and as Christ in his Death overcame Death and the Devil, so also can we in Christ: for the Word which became man dwelleth in us, and in the Word we can reign over the Devil and Hell, nothing can hinder us. 28. And thus we give you for an Answer to this Question, that the soul in its Original is greatly powerful, it can do much: but its power is only in that Principle wherein it is, for the Devil cannot reign over God. 29. It's power is not given to it, as a King giveth favour and power to a man; but it consisteth in a Natural Right: therefore we are Children of the g Or almightiness. Omnipotence of God, and inherit his Goods in the Omnipotence. The seventh Question. Whether is the Soul Corporeal, or not Corporeal? 1. THat thing which comes from no beginning, hath also nothing: But if it be somewhat, than it seeketh its beginning in itself; for every Spirit dwelleth in the deepest Abyss of its h Or Being. Essence: and if it must make the Essence to itself, than it can dwell in nothing that is strange to it, but in itself, in its own Essence. 2. When God created the Soul, than the Holy Ghost i Or encompassed. clothed it with the Tincture; for one part of the soul consisted in the Tincture, it was k Or without a body. naked of itself, as the glowing Fire is l Or Source. naked, and is clothed when it hath the Tincture. 3. But you understand, that the growing proceedeth from the warmth, that is the driver forth of the Tincture, it driveth the twig out of its root, viz. out of its own Fire, be it cold or hot fire. 4. For Darkness hath the cold fire, so long till it attaineth the Anguish, and then it kindleth itself in the heat, as you see in an Herb, if it come into another l Or Source. Property. 5. And thus we give you to understand, that the Tincture is the true Body of the soul: for the soul is Fire; and the Tincture ariseth from the Fire: the fire draweth it again into itself, and allayeth itself therewith, so that the wrathful source is quenched and then the Tincture subsisteth in meekness. 6. For the soul hath no Essence, nor m Might or ability. Power in itself, but the Fire is its power, and thus water proceedeth from the meekness of the Tincture. 7. For, the fire is desirous, and where there is a desiring of the Original, there is also a finding of the Original, thus the fire findeth water in the Tincture, and turneth it into Sulphur, according to the power of all the seven Spirits of Nature: and this is n Or the. a water of Life. 8. For, the Tincture springeth up in the water like a sprout, and the fire in the Abyss causeth it: and so the water in the Sulphur of the seven Spirits is turned into the Mystery; for, the Great o Arcanum. Secret, what God and the Eternity can do, lieth therein. 9 And thus the Mystery containeth two forms, viz. fire and water, and changeth itself according to them both, viz. according to fire, into Red, and according to the Tincture into White; p This white. this is a splendour or Glance of the Fire, by which the Life may see and know itself, from whence Reason and the senses arise: And the Mind is in the wheel of the Anguish in the Fire, out of which the Essences arise. 10. And so we see what the blood is, viz. q Or an Habitation. a house of the soul, but the Tincture is its body. 11. The true soul, hath no comprehensible body, which may be called soul: but the body groweth in the Tincture, in the Sulphur out of Sulphur; that is; each Spirit of the seven Spirits of Nature desireth Essentiality, and that concrete Essentiality is Sulphur. 12. For Sul is the virtue of the Light: and Phur is the virtue of the four Forms of the Original of Nature; as is mentioned at large in the third Book. Mesch, mixture or concretion. 13. And thus the Phur desireth flesh, that is, a ʳ Mass of fire and water, and it is conceived and borne in the Tincture. 14. And the Tincture is the sprouting of the body, and the fire is an Original of the Spirit, through the Tincture; for the Spirit of the soul taketh its Original in the Tincture, which then figureth the true Image according to the Image of God, that is, according to all the three Principles: for in the Fire, the soul is no similitude of God; but in the Spirit it is the Image of God. 15. For, the first soul was incorporated with the Divine Essentiality together in the Tincture, so that it had the Divine body in the virgin of Wisdom, in which the Tincture standeth, which is the Angelical Image. 16. And so we answer you, that as to the soul only beside the Spirit; it is a Globe of Fire, with an Eye of Fire, and an Eye of Light, which turn themselves backwards into one another, as the wheel in Ezechiel, that could go on every side: though Babel hath contrived another meaning about it, but a blind one without Spirit. 17. But, as to its Tincture proceeding from the Light, which ariseth both from the fire and Light, s The soul. it is a Spirit, in which the Original of the soul, and of the Spirit cannot part asunder in Eternity: It is an Eternal band, and when the blood t Run out. is gone, and the body dieth, than that band remaineth in Eternity. 18. As to the soul only; the body belongeth not to the Essence of the soul, they are two several Essences: for the body is the Glass and dwelling house of the soul, also its u Inheritance, own Lands, or goods, or possession. Proprietary, and it is also a cause, that the x Or poor. mere soul altereth the Spirit according to the lust of the body, or of the Spirit of this world. 19 Whereby the Image in the Spirit is altered altogether, according to the Contence of the Will, which the soul hath y Or created, or form. brought out of the Centre of Fire, also out of the Wrath into the Light, and all according to the Imagination. 20. And, we give you to understand, that the Spirit z Or in this time of the body. while it stays here in the body, can alter itself; which is done without its knowledge by the Imagination, viz. by the desire of a Lust-sucht. Lust, so that the Desiring figureth such a form in the will of the soul, as the lust either to evil or good is. 21. And we further say, that the mere soul is not corporeal, but in its Tincture, a body groweth whether it be a heavenly or a hellish body, and yet is not a body which can be comprehended outwardly, but a virtual body, the Divine body, Christ's heavenly body, the heavenly flesh: which he giveth us to eat in his Testament. 22. It is such a body as the Turba cannot touch or apprehend, it is immortal and incorruptible, concluded in nothing but only in the Noble Tincture, which is without b Or substance. Essence, or Materiality; and that body is incomprehensible to the outward flesh. 23. But the outward Spirit, (if the soul do not hinder it but let it in,) bringeth its Imagination into it, and spoileth it, so that another strange Image cometh to be in the Spirit, in the Tincture according to the contence of the Lust: as the Covetous cometh to be a Wolf, the envious a Dog, the Proud a Horse, Peacock or other Beast: also Toads, Adders, Serpents and other worms, and creeping things; Now God's Spirit receiveth not their Images, so long as they continue such. 24. And therefore Christ said, ye must be borne anew of water and of the Spirit, if you would see the Kingdom of God: and therefore God became Man, and brought the Divine Image again into the Tincture of the soul, when it was spoilt in Adam: so that now we must be borne anew in Christ, if we will see God. 25. And that also is done by the Imagination, or Faith; for Faith is an eating of the Divine Body, as also every body groweth by eating. 26. And the New Birth is not at all after such a manner as Bab●ll teacheth: her matters are only as it were a Glass of the true way to God, but that Glass must be broken, for Moses his Veil is gone, we shall see henceforward with clear paradisical Eyes: we mean the Children of God. The eight Question. After what manner doth the Soul come into the Body of Man? 1. MY beloved friend; I understand this Question to be meant concerning its Propagation; for Moses telleth you how it came into Adam, and we have declared that before; But if you ask concerning its Propagation, how it cometh into a child, in the c Or body of the Mother. Mother's womb, d Turn over a new leaf, or change our Copy. we must put on another habit. 2. You know what is written in our third Book, very punctually and at large, with many Circumstances concerning its Propagation; how Adam was created one Image, he was both Man and woman before Eve, he had both the Tincture of the fire, and of the water; that is, soul and Spirit, and he should have brought forth his similitude out of himself, an Image e After, or according. of himself, out of himself by his Imagination and his own Love, and that he was able to do without rending of the body. 3. For, as we have mentioned before, the soul had f might or ability. power to change the body into another form; and so also it had power to bring forth a Twig out of itself, according to its property, if Adam had stood out in the g Proba, or Temptation. Trial. 4. But when he imagined h In, or as, or with. according to the Omnipotence, and let in the Spirit of this world into the Soul, and the Serpent into the Tincture, and took a longing in himself after the Earthly fruit, to eat of evil and good, then also his Tincture conceived such an Image as was half Earthly: viz. a Monster, into which also the Turba then instantly insinuated itself, and sought the limit. 5. And so the Noble Image was found in the Earthly, and then destruction and Death began, and Adam could not i Beget, or bear. bring forth, for his Omnipotence was lost. 6. And should indeed have ever been lost, if the Heart of God had not instantly turned itself, with the word of the Promise into Adam's soul; which did so preserve it, that its Image must perish, and the soul must sink down with the Heavenly body through death into the new Life, where its Spirit will be renewed again. 7. And thus Adam in k Inability or weakness. impotence fell asleep: and then the second Creation began, for God took the Tincture of the Water; as a twig out of Adam's soul, and a Rib out of Adam, and half of the Cross that was in Adam, and l Or framed, or built a woman with them. made a woman of them. 8. As you know that the woman hath the one half Cross in her head, and the man the other, for the spirit of the soul dwelleth in the Head, in the brain, out of which spirit God hath taken a Twig (viz a Child out of the spirit of the soul of Adam) and hath given it to the woman. 9 And hath given the Tincture of the water to her, that she should not bring forth Devils, and the Man hath the Tincture of Fire, v●●. the true Original of Life. 10. And therefore the woman hath gotten the Matrix, viz. the Tincture of Venus, and the Man hath the Tincture of Fire: understand, the woman hath the Tincture of Light, which cannot awaken Life, the life ariseth in the Tincture of Fire. 11. And so it cannot be otherwise now, but that they must propagate as Beasts do, in two seeds, the Man soweth soul, and the woman soweth Spirit, and being sown in an Earthly field, it is also brought forth after the manner of all Beasts. 12. Yet nevertheless all the three Principles are in the seed, Note how the soul is before the conception. but the inward cannot be known by the outward: For in the seed the soul is not living; but when the two Tinctures come together, than it is a whole m Or Being, or substance. Essence: For the soul is Essential in the seed, and in the n Or out-breeding, or hatching. Conception becometh substantial. 13. For so soon as the Fire is o Hammered by the Smith, or the Faber hath struck fire. struck upon by Vulcan, the soul is wholly perfect in the Essence, and the Spirit goeth instantly out of the Soul into the Tincture, and attracteth the outward p Rule, or Regiment, or influence. Dominion to itself, viz. the Stars together with the Air. 14. And then it is an Eternal Child, and hath the corruptible spirit also with the Turba cleaving to it, which Adam took in by his Imagination. 15. The instantly the Turba seeketh the q Or bound, or term, or Goal, or End. limit in the Spirit of this world, and will enter into the limit, and so soon as the soul hath its life, the body is old enough to die: and thus, many a soul perisheth in the Essence, while it is in the Sulphur in the seed. 16. But that you may perceive, that the Man hath the Tincture of the Fire, and the woman the Tincture of the Light in the water, viz. the Tincture of Venus; you must observe the eager Imagination of both towards one another: For the seed in the Essence eagerly seeketh the life, the r Masculine. Mans in the s Feminine. woman's in Venus, and the woman's in the Fire, in the Original of Life: As we have very clearly demonstrated it in the third Book: and therefore we refer the Reader thither. 17. And we Answer here, that the soul cometh not at all into the Body, or is breathed into it t Ab extra, or externally. from without, but the three Principles have each of them its own u Workmaster, workman, or Smith. Artificer, one x Forgeth or str●keth fire, Smiedet. worketh Fire in the Centre, and the other maketh Tincture and water, and the third maketh the Earthly y Great Mystery. Mysterium Magnum. 18. And yet it is not any new thing, but the very seed of Man and woman, and is only z Or bred orth. conceived in the mixture, and so only a twig groweth out of the Tree. The ninth Question. Which way doth the Soul unite itself with the Body? 1. IT is cleared before, that all the three Principles are in one another, and they beget a Child according to their similitude, and they all are in one another, till the Turba destroy the body: And then the soul is in the inward body, viz. in the Divine body, or if it be false, in the Turba; which giveth a body to it, according to the Imagination; all according to the wickednesses it hath committed. 2. The soul standeth in the blood of the Heart, there it hath its seat and Original; the outward water and blood mingle themselves, but it doth not wholly receive the water of the blood, but it is captivated by the Imagination. 3. It receiveth indeed naturally the inward water, but it receiveth not the Majesty with the Tincture of the Light, but only by the Imagination: therefore many times a Child is more a Or in a better condition. blessed than one that is old, who b Or harboureth the Devil. hath the Devil for his Guest. 4. But there are not many borne c Or Saints. Holy, except only from good seed, and yet many times a wrathful Turba windeth itself in according to some powerful Constellation, as is seen, that honest parents many times have d Or evil. wicked Children, but God knoweth who are his. 5. You see it in Jacob and Esau, that strove in their Mother's e Or body. womb: also in Cain and Abel, in Isaac and Ishmael, and many others. The tenth Question. Whether is the Soul Ex Traduce, and propagated after a humane bodily manner, or every time new created, and breathed in from God? 1. I Very much wonder what kind of understanding and Philosophy the world now hath that it cannot f Grunden. resolve this: yet I do not blame you; for I know such questions are agitated by those, that account themselves learned Doctors in the Schools and Universities, who make great disputations about it. I cannot but wonder at the proud blindness, that there is no knowledge at all of God in g Their Reason, or Arts of Logic, etc. Reason. 2. Now therefore ye wise men, behold yourselves what ye are, and what you understand; you understand even nothing of the Mystery; how will ye then be teachers? it were better for you to carry a Shepherd's Crook in your hand, then to put on the garment of Christ. 3. O! ye shall give an account for your seducing of the world: and yet you vaunt yourselves, as if ye were God, and arrogate Divine h Or might, or Authority. Jus Divinum. Power to yourselves; Take heed what you do: you shall see against whom you have i Or striven. kicked; I fear me ye are for the most part of you in Babel; awake, it is Day. 4. To you, my beloved friend, I give this Answer: that the soul is not every time new created and breathed in: but is propagated after a humane manner, as a k Or twig springeth. branch groweth out of a Tree, as I may better render it, as a man setteth or soweth corn or seed, and so a Spirit and body groweth out of it. 5. And this only is the Difference; that the three Principles are always in l Or wrestling, or contending. strife about Man, each would feign have him: so that many times a wonderful Turba is brought in, while yet he remains in the seed. 6. But if the Parents, both Father and Mother, have their souls clothed with Christ's flesh, the Divine Essentiality, than it cannot be: For Christ saith, a good Tree cannot bring forth evil fruit: yet the Turba in time can enter in m Or by. with the Reason. 7. So also an evil Tree cannot bring forth good fruit; that îs, if both the Parents be evil, and held captive by the Devil; then an evil soul is sown: but the Principles cannot yet judge it, nor the Turba neither: It is indeed an evil Child, yet if it turn, it may with the Imagination, enter into the n In verbum Domini. Word of the Lord. 8. But it is rare, and seldom cometh to pass, that a black Raven becometh white: but where it is but o One parent good, the other evil. half in half; there it may more easily be done: but however it is possible, it may very well be; God casteth no soul away, unless it cast itself away: every soul is its own Judgement. 9 Consider this ye evil Parents: ye gather p Goods, Riches. money for your Children; get them good souls, that is more necessary for them. The eleventh Question. How and where is it seated in Man? 1. A Thing which q Or ungroundable. is unsearchable, and yet seeketh and maketh a ground in itself, that hath its Original and seat in its first r Forming, or making. Conception, where it conceiveth itself in itself: therein is its limit, viz. in the most innermost, and it goeth forth out of itself, and seeketh forwards, where then it always maketh one s Or resemblance. Glass according to the other, until it find the first again: viz. the unsearchable limit. 2. Thus also is the soul, it is in God t Or form. conceived in the u Or Son, or Word. Heart, and the Word which conceived it was in the Heart, viz. in the Centre; and so it continueth in the Figure and in the seat, as it was comprehended by the Fiat; and so it is still at this Day. 3. It dwelleth in three Principles: but the Heart is its Original; it is the inward Fire in the Heart, in the inward blood of the Heart: and the Spirit of it which hath a x or splendour. glance from the fire, is in the Tincture: for it is clothed with the Tincture, and burneth in the Heart. 4 And the Spirit moveth upon the Heart in the y Or concave, do●●le, or hollow pit, or dint, or furrow of the Heart, praecordia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. bosom of the Heart; where both Principles part themselves, and it burneth in the Tincture as a brimstony Light: and diffuseth itself abroad into all the members of the whole body: for the Tincture goeth through all the members. 5. But the true z Ig●is saber. Vulcanus. Fire-Smith in the Centre, sitteth in the Heart, and governeth with the Spirit in the Head, where it hath its Counsel-house, viz. the Mind and a Inward senses. senses; also the five chief Counselors, viz. the b Or outward senses. five senses; which arise from the five Spirits of understanding, as we have declared in our c Threefold life. third Book; and in our d Three Principles. second, and also in our e Aurora. first. 6. The soul is indeed feared in the inward Principle, but it ruleth even in the outward, viz. in the Stars and Elements, and if it be not an Ape, and suffer itself to be captivated, it hath power enough to rule them: and if the soul demerse itself into God, the outward must be obedient to it. 7. And if it cometh again into the outward, riding upon the Chariot of the Bride, and so have the Holy Ghost for an assistant, no Assault of the Devil is of any consequence, it destroyeth his Nest, and driveth him out, and he must stand in scorn and shame. 8. And this is our Answer to this Question; it must not be so understood, as if when a man is beheaded, and so his blood gush out, and the outward Life perish; that this reacheth the soul and killeth that; no, it loseth f Viz. the third Principle. one Principle indeed, but not the g Or outward works. Essence of that Principle, that followeth it in the Tincture, in the Spirit, as a shadow. 9 For the outward Essence reacheth not the inward in the soul, but only by the Imagination: there is nothing else in this world, no fire, not Sword, that can touch the soul, or put it to Death, but only the Imagination; that is its poison. 10. For it Originally proceeded from the Imagination, and remaineth in it Eternally. The twelft Question. How is the Soul enlightened, and what is the Illumination of it? 1. WE must consider, that if the Sun were taken away out of this world, that all things would be in Darkness, and then outward Reason would say, we are in dark Death and in the h Or bitterness. wrathfulness of the cold; and it were so indeed. 2. Now observe, my beloved, mind, and consider with thyself, when thy body perisheth, and so thy spirit loseth the i Viz. the light of the Sun. Sun: How canst thou then enjoy the Light? and wherewith wilt thou see? In simplicity we put thee in mind of this, that thou mayst consider it. 3. That thing which consisteth in the Eternal Liberty, if it always enter again into the Eternal Liberty, it hath no darkness, for it dwelleth in Nothing, that doth k Give, make, or cause. afford darkness: it is free as the Eye of God, which beholdeth itself through a l Or Being, or Essence. substance. 4. When that imagineth after somewhat, in Lust, than the will entereth into that somewhat; which the Desiring Lust itself maketh: and this receiveth the will into itself, and overshadoweth it, so that it dwelleth in darkness, and can have no Light, unesse it go forth again out of that thing into the Liberty. 5. Thus we earnestly give you to understand, that we have no Light is all our m matters, or business. Note the cause of our spiritual blindness. affairs and works; if we let our will enter into that which we have wrought, by setting our Heart and will upon the work of our own hands; in Covetousness; then the soul is wholly blind, and we have no light in us, but only the outward Light of the Sun, which giveth light to the outward body; and when that perisheth, than the soul is imprisoned by that thing n It was set upon. 6▪ Thou must here understand, the Spirit and will of the soul, for the Prison of the soul is a Dark o Cave, or hole. vale p Void of Light. having no Light; and although it do elevate itself, and inflame itself, yet it becometh only a wrathful flash of fire, and is like the Devil, and cannot q Or reach. attain the Divine Light in itself. 7. The cause is, it hath brought Abominations into its will and spirit, which darken the Spirit, and hold it captive with the Turba: for God's Light goeth not backwards, but forwards into the Eternity. 8. And therefore God's Eye is r Or in two halves, or parts. twofold, standing back to back; as before in the figure; one part tendeth forwards into the still Eternity, into the Eternal Nothing, viz. into the Liberty. 9 And the other part tendeth backwards into the Desire, and maketh darkness and the Centre of Nature therein: and driveth it to the greatest anguish and sharpness. 10. And then the will again sinketh out of the Anguish through the darkness, into the still Liberty, and bringeth the wrathfulness of the Mobility and earnest sharpness, out of the Anguish with it. 11. In which sharpness, the Liberty (when the will bringeth the sharpness into it) becometh a highly triumphing Majestic Light, which is called God's Light, which shineth for ever, and cannot be s Or shut up. smothered by any thing, for it shineth in the Eternal Liberty, and desireth no more. 12. And if, (as thou Earthly man perhaps dost suppose) God would receive thy spirit into his Majestic Light, while thou lettest in thy Abomination (viz. Note, Pride is the fiery life, and the reflection of Covetousness, as in a Glass. Covetousness, which hath brought forth Pride, which is the fiery life of Covetousness) into thy will: so that thy will sticketh wholly in Earthliness; thou wouldst darken God's Majesty, and thy spirit and will would nevertheless stick in Covetousness, and burn out with the fiery source of the soul, as a Reflection in a Glass, viz. in Pride, and thou shouldest not be able to reach the Majesty of God. 13. Nay if thou shouldst sit in the Cross of the Holy t Or Trinity. Ternary, and wert encompassed with all the Holy Angels; yet thou shouldst sit but in the Darkness, and thy Spirit should shine but in the Glass of that Essence; which thou thyself hast brought into the Spirit. 14. But if now the soul with its Spirit, in its Image will see God, and behold the Eternal Light in God's Majesty, than it must go in a twofold way, in this world; and than it shall obtain the Eternal body, viz. the Image of God, and also sustain the outward Life with the Earthly body: and then it shall bring all the Wonders (for which God created it in an outward Life, which wonders also it ought to awaken in the outward life) into the inward life, and eternally rejoice itself in them, and have them as a u Lookingglass also as a sport. Glass, and this is the right way which followeth. The exceeding Precious * Or Gate of the Day spring from on high. Gate of the Aurora. 15. Behold thou beloved Soul; if thou wilt attain the light of God, and see with the Eye of God: and wilt also enjoy the light of this world, and sustain thy body, and seek the wonders of God, then do this as God himself doth it. 16. Thou hast in thy soul two Eyes; which are set together back to back; the x In Resignation. one looketh into Eternity, the y In self-hood. other looketh backwards into Nature, and proceedeth forth, always and seeketh in the Desire, and always maketh one Glass after another: let it be so, it must be so, God will have it so. 17. But turn not this z Viz. the left Eye. other Eye back into the Longing; but with the Right Eye always draw the left backwards to thee, and let not a The left, or Eye of Nature. this Eye with the will of the Wonders go from thee; viz. from that Eye which is turned into the Liberty; but draw to thee its wonders, which it hath manifested and wrought. 18. Let this Eye seek food for the Earthly body; but let it not enter into the food, that is, into Covetousness, but draw it close to the seeing Eye, and let it not go. 19 But let the hands labour and get food: and let the Eye draw the Wonders to it, but not b Covetousness, Envy, Pride, or Anger. Matter; Else that which is drawn in will be darkness to thee. 20. Let the Devil roar at thee, making a noise before thy left Eye: he cannot get in, unless thou suffer thine Eye to receive in c Somewhat wherein it trusteth. Matter. 21. Thus, when thy Earthly body perisheth, thou shalt see with the right Eye, all the Wonders d Or which are in the Eye of Reason. in the Left Eye; which thou hast wrought and found out here; and when the Earthly life is gone, than thy left Eye is free from the e Ephes. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nature of Wrath. 22. And although it hath Nature, (for it is Nature itself which doth awaken and hold the Wonders) yet than it is with the Wonders, in the Eternal Liberty: seeing it hath taken in nothing of Matter, therefore it is free. 23. And Nature with its Wonders, is a fiery sharpness, and taketh hold of the Eternal Liberty, and so maketh Majesty in the Liberty in the Wonders; whence, the Right Eye (which is as it were dead here in this life) becometh enlightened, and doth f Or solace itself. rejoice with the left Eye for ever, in the exceeding joyful Majesty, and seethe God with both Eyes eternally. 24, This is one Gate. He that seethe and knoweth this rightly in the Spirit, he seethe all that God is, and can do, he seethe also therewith, through Heaven, Hell, and Earth, and through the Essence of all Essences: also it g Or the understanding of the whole Scripture is contained in it. is the whole Scripture, whatsoever hath been written from the beginning of the world hitherto; but this is a rare and precious h Sight, or vision. seeing; the Old Adam knoweth it not, he seethe it not; only the New Man that is borne in God. 25. But seeing the weak Mind will so hardly understand us, therefore we will set it down more plainly; Behold! if thou wilt see God's Light in thy soul, and wouldst be enlightened from God; then do thus. 26. Thou art in the world: hast thou an honest i Or employment. calling void of Deceit? continue in it, work, labour, finish thy business; as necessity requireth, seek out Wonders, both in the Earth and other Elements; let the Art be what it will, it is all the work of God: seek Silver and Gold in the Earth, and make Artificial works of them: build and plant: All serves to manifest God's works of Wonder. But mark this * Or Lesson. A. B. C. 27. Thou must not give thy spirit leave to enter into, and fill itself therewith, and so make a Mammon of it, and k Or make its Nest therein. set itself therein, as in a Darkness, else it is but a fool in the sight of God, and the Devil's Ape, and its will is wholly fixed therein: and so thy noble Image is altered according to thy Imagination in the Spirit, and according to thy will, which sticks in Covetousness, and so thou losest God's Image. 28. For that is Magical, it is as subtle as a spirit, yea much more subtle, it is much more subtle, and thin then the soul itself; it is as God, who dwelleth in the Eternal Liberty, and yet is not comprehended by any thing; for he is thinner than any thing and so is thy Noble Image. 29. And yet it consisteth l Or of. in heavenly flesh and blood, and is an Essentiality come out of the Divine Body; it is Christ's flesh and blood, and thy soul dwelleth therein; m The soul. it is the fire of the Majesty therein. 30. And the Holy Ghost sitteth in the Heart of the Image, and proceedeth from the Image with voices, Languages, wonders, sounds, and songs. 31. If thou be'st n Faithful, and sincere. upright, thou bringest thy wonders into this Image, and do it thus: set thy left will upon the work which thou dost, and consider that thou art God's servant in the vineyard of God, and labour faithfully. 32. And direct thy Right will upon God, and that which is Eternal; and think not thyself secure at any time; think that thou art but at thy day-labour, and most always listen for the voice, when thy Master shall bid thee come home. 33. Give Reason no o Or leave. room to say, this is my treasure, it is mine, I have enough, I will gather much, that I may get honour in the world, and leave much to my Children. 34. But consider, that thy Children are Gods Children, and thou God's servant, that thy work is God's work, and that thy Money, Goods, mind, and blood are in God's hand, he may do what he will with them: when he calleth thee home into thine own Country, than he may take thy labour, and give it to another. 35. And give thy heart no p Or leave. room to suffer the Spirit of thy will to bring in haughtiness into the Image, but cast down thy will continually in humility before God; and so thy Image always entereth with thy will in humility into the Majesty of God: and so thy Image is continually enlightened with the high Triumphing Light of God. 36. O! how cheerful is the soul, when its anguish source of fire q Or perceiveth. tasteth God's Light; how exceeding r Or friendly. courteous is it? O! how it boweth itself before God 37. Thus the soul and the Image in the Spirit, are all three in one another, for they are one Essence according to the Holy Trinity: My beloved brother, we answer to this Question of yours thus, that the soul cannot be any other way enlightened then thus, its Illumination is only after this manner. 38. The soul is in this world, and also in God; here in this life it is a servant of God's Wonders, which it should open with one Eye, and with the other bring them into the beginning before God, and set and cast all its do into God's will; and by no means say of any thing in this world, this is mine, I am Lord of this, for it lieth, if it say so. 39 All is Gods, thou art a servant, and shouldst walk in Love, and Humility towards God, and thy Brother: for thy brother's soul is a fellow-member with thy soul, thy brother's joy in Heaven with God, is also thy joy, his Wonders are also thy Wonders. 40. For in Heaven God is All in All, he filleth all, the Holy Ghost is the Life in All; there is mere Joy, there is no sorrow, there all is Gods, also all belong to the Image of God; all things are common; one rejoiceth at the Power, brightness, and beauty of another, there is no malice or envy; for all that remaineth in Death, and Hell. 41. Therefore ye Elect Children of God, who are borne again in Christ, take it into Consideration, depart from Covetousness and self-will: ye have been a long time led blindfold in Babel; go out from her, you are called with a s Strong, or loud, sounding voice. shrill voice, it will shortly raise the Dead, let it be a furtherance to you, that you may obtain Eternal Joy in God. 42. The Spirit showeth plainly, that whosoever will not grow forth, t Viz. the Eternal Word. together with the new sprout, which groweth in the Mother, shall and must be cast into the Lake of Brimstone, with the Dragon's Whore in Babel. 43. There is a time of earnestness at hand, and though thou seest it not with earthly Eyes, yet it will certainly come upon thee: thou wilt see well enough in thy Death, what kind of Judgement this is, and in what time, and under what Turba thou hast lived, we speak in good earnest, as we ought. The thirteenth Question. How doth the Soul feed upon the Word of God? 1. IF the soul do enter thus (as above mentioned) into the Light of the Majesty, and receive the light of God, than it hath wholly a longing, and lusting, and continually attracteth in its Desire, the Divine Power, viz. the Divine body into itself; and the Holy Ghost is the Power of God's Spirit, and so it obtaineth the body and Spirit of God, and eateth at God's Table; All that the Father hath is the Sons, and whatever the Son hath, that belongeth to his Image. 2. It eateth God's flesh and Christ's Body, and by this eating the Divine Body, doth also grow u Or to, or from, or out of it, or as a Chicken groweth in an Egg. in it, so that it thus gets the Divine Body, and so becometh God's Child, not only a similttude, but a Child borne in God out of his Essences, and liveth in God. 3. When it heareth Gods Children teach, and speak God's word (even in this world) it receiveth it, and eateth it. Note the food of the Soul. 4. The outward Man eateth Earthly bread, and the soul eateth the Bread of God, of which Christ said, that he giveth us his body for meat, and his x The Author calleth Baptism and the Supper of the Lord two Testaments. Testaments are nothing else. 5. Indeed we eat not Spirit without Body, for the soul is Spirit already, before hand, and desireth to have a body, and so it getteth both body and Spirit. 6. Let this be spoken to thee O Babel, and see how thou handlest Christ's Testaments, and what thou teachest; when thou sayest, Christ Testaments are Spirit without Body; thou beliest God, and deniest God's Substantiality, Christ's heavenly Body, which is greater than all things, which is the fullness of all things, but in its own Principle. 7. O Earthly mouth, thou shalt not by't it with teeth: the soul hath another Mouth, which receiveth it under the outward Element: the outward receiveth the outward, and the Inward receiveth the Inward. 8. The Supper of Christ with his Disciples was so: the outward is a Remembrance; the Inward is the substance; for the Kingdom of God consisteth in Power, it is Magical; not as a thought; but Essential, substantial. 9 The Magia maketh substance: for in the Eternal Nothing there is Nothing; but the Magia createth y Something. where nothing is. 10. Now in God there is not only Spirit, but Nature, substance, flesh and blood, Tincture, and All: this world outwardly is a similitude of the Inward world. 11. We tell you, we speak what we feel, see, taste, and know, and not a fable or Opinion, and that not for ourselves only, but for you, as one member is bound to do for another, that so our Joy may be in you, and we also may enjoy you again, as brethren together in one Essence: He that desireth to know further of this, let him read our z Threefold life. 13. Chap. third Book, and there he shall find the Circumstances, concerning the a Seele-Messe, the food Messe Supper, or eating of the soul. Soules-Meale, and Christ's Testaments. The fourteenth Question. Whether is such a new Soul without Sin? We understand here, the propagated Soul in a Child newly borne. 1. MY beloved friend; this is a very b sublime, or sharp, or subtle. deep Question; yet you shall be answered: for the time of the manifestation is borne, the Day breaketh, the Night is past; therefore eternal praise and thanks be given to God, that hath again begotten us to light, and to an inheritance that never fadeth away; and hath received us for his beloved Children. 2. My beloved friend, you know well the heavy fall of Adam, as we have shown you copiously in all our writings, viz. that the soul hath turned itself away with the right Eye, from God into the Spirit of this world, and is become disobedient to God, and hath wholly depraved its Noble Image, and changed it into a monstrous Image; and hath let in the Spirit of this world, whereas it should have powerfully ruled over it with the will, and not have let the soul eat of evil, and good at all. 3. But now it hath plainly transgressed Gods c pleasure. Command, and hath put its Imagination into the Earthly Spirit, where the Turba which brought the Earthly Monster into its Noble Image, instantly took it captive, and so the Turba instantly sought, and found the Limit, in which the Image perished; and if the Word had not d Set itself in the midst. mediated, or interposed itself, it would have continued so for ever. 4. And so, now the Turba is once seated in the Earthly Abyss, and hath captivated both body and soul, it always driveth the body to the limit, and there destroyeth it, and casteth it away, and then the poor soul remaineth Naked without a Body. 5. And except it turn with its Right Eye again into the Word, and get again a body borne out of God, it is but naked, and hath the Turba in it; which stirreth up the fire in its great Anguish: for e Viz. the Turba. it is an eager hunger, a seeker, and a finder. 6. Now it is throughly known to us, that our soul is fast bound to the Spirit of this world, for the Turba holdeth us captive in the Wrath of the Anger of God. 7. And although our soul get out, and become Newborn in God, yet f The Turba. it possesseth the outward body still, and consumeth it, for it pierceth through it even to the Abyss, and there it findeth that it is only a Glass of the Eternal, and then it goeth forth from the Glass into the Eternal, and lets the body lie in the Nothing. 8. Also you know well; that the soul, with the body in the seed, is half Earthy: for it is Sulphur, that is, g Phur is power, Matter, or substance. Phur and h Sul is Spirit, or Light. Sul i In one another. together, and the Turba is in it, which hath ability enough to destroy the seed. 9 How then can a soul be borne pure? it cannot be, it bringeth the Turba with it into the world, and is sinful in the Mother's k Or body. womb. 10. But know that God is become Man, and the Word Fiat hath agiane put itself into the seed; and although the Turba be now in the Earthly part, so that the seed is not altogether free, yet the matter stands thus with the soul. 11. The soul is not wholly forsaken of God, so fare as the Father and Mother are l Or virtuous. honest, and in God; for it cometh from the soul of the Father, and of the Mother: and although a Child die in the Mother's womb without m Externall Baptism. Baptism, yet it is baptised with the spirit of the Father, and of the Mother, viz. with the Holy Ghost which dwelleth in them, and the Turba is destroyed in Death; for the n That which belongeth to Faith. Faiths-part passeth through to God. 12. But the matter is fare otherwise with wicked Parents; if the Child die in the Mother's womb o Vide Question. 19 ver. 12. the soul of it falleth into the Turba, and reacheth not God to Eternity: it also knoweth nothing of him, but it is a life according to the Essence, and property of the Parents. 13. And yet it doth not by this reach to the inflammation, for that soul itself hath not yet committed p Actual. sin; but it is a spirit in the source, quite void of selfe-desire, and wonders, it is like burning Brimstone, like the q Wand'ring false Lights, that lead people astray in the night. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignes Fatui, and cannot reach God, but remain between Heaven and Hell in the Mystery, until the Judgement of God, which shall at last gather in its harvest, and put every thing apart in its own place. 14. Although r Or one that is learned in the letter, or carnal Reason. Mr. Sophister may herein have other s Meaning, or Opinion. Philosophy, but we care not for his Art, we have Eyes, and he hath art; we speak what we see. 15. Thus we give you to understand, that no soul is borne into this world without sin, how honest soever the Parents be; for it is t Ausgebrutet, engendered, or hatched. conceived in the Earthly seed, and bringeth the Turba of the body with it, which also hath begirt the soul. 16. Therefore God made a Covenant with Children in the Old Testament, in the Circumcision, and bound them in that Covenant to have their blood shed, and so drown the Turba of the soul therewith. 17. And in the New Testament, the Baptism; wherein the Holy Ghost washeth away the Turba, with the water of Life, the water of the soul, that it may u Stand, or appear before God. draw near to God, and be his Child. 18. But they who say, that those who have not baptism (as Jew's and Turks, and other people, who have not the knowledge thereof among them, nor the Candlestick) are all rejected of God; (although in their Doctrine, Life, and deeds, they do earnestly strive to enter into the Love of God;) they speak fantastically, and without knowledge, like Babel. 19 Blessedness lieth not only in the outward Word, but in Power, who shall cast out him that entereth into God? 20. Is not this Babel? which hath confounded the whole world, so that People have divided themselves in Opinions, and yet in the Will they go but one way; what caused this but only the Antichrist, when he x took God's Government upon himself. drew the Kingdom of God into his own Jurisdiction: and made a mere fable of the New-birth, which very Children will be ashamed of, when it shall be day? 21. We can say with good ground, that Antichrists teaching is but y A mere flourish, casting a mist before the Eyes, juggling. beating of the Air, a slight of the Serpent which continually beguileth Eve. 22. Thus we know, that no soul cometh into the world without sin, each bringeth the z Disharmony. Turba with it; for if it were without sin, than it must also dwell in a body wholly pure, and having no evil will in it, and in which is no Earthly z Disharmony. Desire. 23. Now, body and soul are thus a Seeking, or strife of the four Elements. bound together, until the Turba findeth the b Or knit. Limit of the body, and then it seeketh the works of the body, as is above mentioned. c Or End. The fifteenth Question. How cometh sin into the Soul? seeing it is the work and Creature of God. 1. AS it is mentioned before, so it is: the Turba with the Earthly c Seeking, or longing. Desire come together into this world, and so the soul is strongly drawn by two; viz. by the d Verbum Domini. Word of the Lord, which mediated, or interposed itself, which out of Love is become Man; this draweth the soul continually into the Kingdom of God, and plainly showeth the soul the Turba; so that the soul seethe in Nature what falsehood and sin is, and if it yield itself to be drawn, than it becometh borne again, and so beommeth God's Image. 2. Secondly, the Turba also mightily draweth the soul with its band, and continually bringeth the Earthly desire into it, especially in the youth; when the Earthly Tree sticketh full of green sprouting Essences and Poison: then the Turba doth so mightily insinuate itself, that many a soul is not freed to Eternity. 3. In a thing which hath its rise from two beginnings, being of equal weight, one part will sink down, if weight be added to it, be it either good, or evil that is added. 4. Sin maketh not itself, but the will maketh it, it cometh from the Imagination into the Spirit: for the Spirit entereth into a thing, and is infected by that thing, and so the Turba of that thing cometh into the Spirit, and first destroyeth the Image of God. 5. And the Turba proceedeth further, and searcheth deeper, and so it findeth the Abyss, viz. the soul; and seeketh in the soul, and so findeth the wrathful Fire, by which it mingleth itself with the thing, that is so introduced into the Spirit, and thus at length sin is wholly borne: Now therefore whatsoever desireth to bring that which is outward into the Will, that is sin. 6. The will aught to incline to nothing, but to meekness and Love, as if it were a Nothing, or Dead: we should only desire to live to God, so that God may work in us, and whatsoever we do besides; our will must be directed so, that we do it to God. 7. But if we set our will upon the e Covetousness, or earthly desire, viz. Pride, Goods, Power, and Honour. Essence, than we bring the Essence into the Spirit, and that taketh possession of our Heart: and then the Turba is borne, and the soul is captivated by the thing. 8. And therefore we Answer; that no soul cometh pure from the Mother's f Or body. womb, be it begotten by holy or unholy Parents. 9 And as the Abyss and the Anger of God, and also the earthly world depend wholly on God the Father; and yet cannot comprehend, and touch his Heart and Spirit: so it is also with the Child in the Mother's womb, if it be begotten by godly Parents, than each Principle g Or hath a part, or one part, or share in it. Note this ye perfectists. standeth in its own part. 10. When the Turba taketh the earthly body, than the Heaven taketh the Spirit, and the Majesty filleth the Spirit, and then the soul is in God, it is free from pain. 11. But while the soul remaineth in the Earthly Life, it is not free; because the earthly Spirit doth with its Imagination, always bring its Abominations into it; and the Spirit must continually be in strife against the Earthly Life. The sixteenth Question. How is the Soul kept in such union, both in the Adamicall, and Regenerate Body? 1. WE have mentioned before, that there are three Principles, which are all three in the soul, already beforehand, and are in one another, as one thing: and you must understand that the strife in the soul beginneth before, in the seed, while it lieth hidden in both Sexes, in the Man and Woman; when also the Turba stirreth up itself before, in that it driveth the Essence of the seed to a false Imagination, to a false Desire. 2. Although the Spirit tameth the body, yet it imagineth, and this the Turba causeth in the seed, and no man can well deny, but that many times this Imagination is offensive to him, and where there is a right Spirit, it wisheth it h Exeommunicated. anathematised: And you must know, that the spirit of the soul sticketh thus in a miserable strait, and cannot be loosed, until the Turba taketh the Body. 3. Now there is never any union between the outward, and the Regenerate Man; the outward man would always devour the Regenerate, for they are in one another, but each hath its own Principle, so that the outward cannot overmaster the Inward, if the Spirit do but continue i Or the Combat. in strife. 4. They may very well depend on one another; for all three set forth God's works of Wonder; if they continue in due Order, each keeping its own Principle. Note three bear rule in Man. 5. For the soul hath the Government of the Fire, and it is the cause of the life of all three: and the k The Spirit of the Soul. Spirit hath the Government of the Light, in which the Noble heavenly Image consisteth with the Divine Body: and the outward Spirit hath the Government of the Earthly Life, this should seek and manifest the Wonders, and the Inward Spirit should give it understanding to do that, and the soul should manifest the Abyss, viz. the highest secret) to l The outward Spirit. it. 6. The Soul is the Pearl, and the Spirit of the soul is the finder of the Pearl, and the Earthly Spirit is the seeker: the Earthly body is the m Mysterium. Mystery, wherein the n Arcanum. secret of Greatest o Or hiddenness. abstruseness is couched: for the Deity hath manifested itself in the earthliness, viz. in a comprehensible Essence; and therefore now three Seekers belong thereto. 7. But you must not suppose, that we are an Enemy to the outward life, for it is most profitable to us, as to the Wonders of God: there is nothing more profitable to the whole man, then to stand still in his threefold Life, and not go back at all with the outward into the Invard, but with the Inward into the outward. 8. For, the outward is a Beast, and belongeth not to the Inward; but its wonders which it hath brought forth out of the Inward, and which it hath opened in the comprehensible Essence, they belong in their figure, (not in their Essence) to the Inward: the Inward Spirit must receive these (which are Gods works of Wonder,) for they shall be the joy of it for ever. 9 And thus we say, that the soul may be kept very well in the New Man, if the Spirit of its Tincture, do but hinder its p Seeking, or Desire. Longing and Imagination: and although the outward Spirit be bestial, yet the Inward understanding [Spirit] is able to keep in, and tame the outward, for it is Lord over it: But he that suffereth the Bestial Spirit to be Lord, he is a Beast, and hath also a Bestial Image in the inward Figure, in the Tincture. 10. And he that letteth the Fire-Spirit, viz. the Turba, be Lord, he is an q Substantial, or Devil incanrate. Essential Devil, in the Inward Image: therefore here it is necessary, that the outward Spirit power r Viz. humility. water into the fire, that it may hold that s Or stern. strong Spirit captive, and that seeing it will not be God's Image, it may t At least. remain a Beast in the Inward Image. 11. Now if we consider ourselves in the u Of the Old, and New man together. union, the outward Spirit is very profitable to us, for many souls would perish, if the Bestial Spirit were not: which beholdeth the Fire captive, and setteth before the Fire-Spirit earthly bestial Labour and Joy, wherein it may busy itself, till it be able by the x Or works. Wonders, in the Imagination, to discover somewhat of its Noble Image, that it may seek itself again. 12. My beloved Children, who are borne y Or of. in God, I tell it you: it was not for nothing, that God breathed the outward Spirit, (viz. the outward Life,) into Adam's nostrils: for great danger did attend this Image. 13. God knew how it went with Lucifer, and also what the great Eternal z Magia or Desire. Magic could do: yea Adam might have been a Devil: but the outward Glass hindered that, for where Water is, it quencheth the Fire. 14. Also many a soul by its wickedness would become a Devil in a a Or the twinkling of an Eye. moment, if the outward life did not hinder it, so that the soul cannot wholly inflame itself. 15. How many are there that are so full of poison, and b Or malice, and wickedness. evil, that they do murder and commit villainy: but this their Fire hath water, or else they were past remedy: As ye see in gall which is a fiery poison, but it is mingled with water, and so the violence of the fire is allayed. 16. Thus it is also with the Inward Essence: the Spirit of this world hath wound itself into the Abyss of the soul, and in its source hath killing water, wherewith it often bedeweth the soul, when it would spit Fire. 17. Moreover, the outward Spirit could not have life without this Fire, seeing it hath fire in all Creatures, but this Fire is only the wrath of the Inward fire. 18. The Inward fire consumeth earth and stones, also the body and blood, yea, even the Noble Image, if it be c Or kindled. inflamed in the Will: But there the water is a Medicine for it, which pulleth down its aspiring force; whereby it laboureth to get above the meekness of God, as Lucifer did. The seventeenth Question. Whence, and wherefore is the Contrariety between the Spirit and the Flesh? 1. MY beloved friend; you know well, that fire and water are contrary: for the fire is Life, and the water is its Death, and you see plainly, that when water is poured upon the Fire, the source of the Fire goeth out, and so the Fire is dead. 2. And although in Man [the fire] is not wholly dead because of the Light, which continually causeth fire, yet there is an enmity; as there is an enmity between God and Hell; and yet Hell, or the Fire of wrath is Gods. 3. And God's Majesty would not be manifested, if his Anger were not, which sharpeneth the dark hiddenness of Eternity, by the wrath of Nature, so that it is changed into Fire, whence the high Light in the free Eternity is brought forth, which maketh a Majesty in the mild source. 4. And yet the Fire is the only cause, that there is a d Or life, or working. source in the Light, in the Meekness; for the Light proceedeth from the Glance of the fire, and hath the source of the Fire in itself. 5. But the Will (as is mentioned before) sinketh down in the Anguish, even into Death, and springeth again afresh in the Liberty; and this is the Light which hath the e Or property. source of the Fire; but yet it hath another Principle in it, for the Anguish is become Love. 6. After this manner also it is in the Body, where the flesh striveth against the Spirit: the Life of the outward flesh is a Glass of the most Inward fire life, viz. of the life of the soul; and the life of the Spirit of the Soul, with the Light of the Tincture, is the middlemost Life, and yet it is borne out of the soul. 7. But understand our depth aright: the Spirit of the soul, wherein the Divine Image confistech, ariseth in the fire, and is first of all, the will to the Fire, but when the f Or wrathful desire, and indignation of the fire. wrath in the fire is sharpened and inflamed, than the Will cometh into a great anguish, like a dying, and sinketh down in itself, out of the wrath into the Eternal Liberty; and yet there is no dying, but g Or second. another world thus cometh out of the first. 8. For, then the Will springeth up in the other world, as a sharpness out of the Fire: yet it is without any such h Or Aching property. Anguish source in the Eternal Liberty: and it is a moving, a driving and an i Or feeling. acknowledging of the Anguishing Nature; it hath all the k Or springing virtues. Essences, which in the first sharp fire-world are brought forth in the Anguish; but they are like one, that goeth out of Fire into water: and so the Anguish of the fire is left in the water. 9 You must understand that this Life is the Life of the Spirit of the soul: the soul is the Centre of Nature, and the Spirit is the precious and noble Image, which God created for his Image; herein standeth the High, l Or Kingly. Royal, and precious Image of God: for, God is thus, he is comprehended in the same source of Life. 10. The Spirit is not parted from the soul, no, as you see Fire and Light are not parted, and yet are not one, they have a twofold m Or Quality. Source: the Fire is wrathful, the Light is Mild and Lovely: in the Light is the Life, and in the Fire, the cause of the Life. 11. And thus without much seeking you may find, the cause of the Contrariety, that is between the flesh and the Spirit: for, the inward Spirit hath the n Or God's body. Divine Body from the meek Essentiality, and the outward Spirit hath the Body of the Glass, of the wrathful Fire, viz. the body of the Glass of the soul, which would always awaken the o Vehemency or fierceness. wrathfulness, viz. the great Wonders which lie in the p In the secret, or hidden Mystery of Eternity. Arcanum, in the q Sternness, or fierceness. or strength. eagerness of the soul; but that the inward Spirit of Love hindereth it, lest it should elevate itself, and inflame the soul, and so it would lose the r The habitation, or sweet taste. fruition of Love and the Image, and the wrathfulness of the soul would destroy it, and thus contrariety ariseth. 12. The Inward Spirit would be Master, for it tameth the outward, and so also the outward would be Master, for it saith, I have the Great Wonders, and the Arcanum, thus it braggeth of the Mystery, and yet it is but a Glass of the Mystery. 13. It is not the Essence of the Mystery, but a s Seeking, or longing. Desire, an incomprehensible Glass, in which the Mystery is beheld, but it would be Master, seeing it hath attained a Principle, and is a Life of itself, but it is a fool in comparison of the Mystery. 14. Therefore beloved Brother, if you would seek the Mystery, seek it not in the outward Spirit, you will be deceived, and attain nothing, but a glance of the Mystery: enter in even to the Cross, then seek Gold and you will not be deceived, you must seek in another world for the pure Child that is without spot, in this world you find only the drossy Child, that is altogether imperfect, but go about it in a right manner. 15. Go back from the Cross into the fourth form, and there you have Sol, and Luna together, bring that in Anguish into Death, and bruise that composed Magical body so long, till it become again, that which it was before the Centre in the Will; and than it becometh t Desirous. Magical and hungry after Nature. 16. It is a u Or seeking. or Desire. longing in the Eternal Longing, and would feign have a body, therefore give it Sol, viz. the Soul; x Or for a body. that it may have a body, and then it will soon make a body according to the soul; for the Will springeth up in Paradise, with fair heavenly fruit without blemish. 17. There you have the Noble Child, ye covetous gripers, we must indeed tell this to you, seeing it is borne with it; but those only that are of our Tribe will understand us. 18. For, we mean not here a y Or similitude, figure, or Parable. Glass or Heaven; but Gold wherewith you vaunt, which for so long a time hath been your Idoll-God: and your blind z Or Cowes-eyes. Owle-eyes are so quite put out, that you see less than before: But the Children shall see, eat and be satisfied, that they may praise God. 19 We speak here wonderfully, yet we speak nothing but what we must speak: Let none marvel, that he knoweth the Mystery, who hath not learned it from any man; doth not an herb grow without your a Or direction. Counsel, neither doth it inquire for your Art: yea the Mystery is grown also without your Art, it hath its own school; like the Apostles on the Day of Pentecost, who spoke with many Languages and Tongues without premeditation and Art, and so is this simplicity in like manner. 20. And this foretelleth thy Fall O Babel, b That you may be warned of it. that thou mayest know it: no wrath nor Anger will help you; the Star is borne which leadeth the c Magi. wisemen out of the East-Country: but seek thou only where thou art, and find thyself; and cast the d Wrangling, malice, and Tyranny. Turba from thee, and then thou shalt live with the Children, this we tell thee in good earnest, there is no other Remedy: thy Anger is thy fire which will destroy thyself. 21. Or dost thou think that we are blind? if we did see nothing we would still be silent; what pleasure would a lie be to God? yea we should be found in the Turba, which searcheth through all humane Essences and works: or do we this piece of service for Wages? is it our e Or trade. living? why do we not mind our bread only according to outward Reason? But seeing it is our Day-labour, we must do what the Father will, for we must give an account thereof at the evening, this we speak seriously, and in good earnest. 23. Thus you may well understand the Contrariety of flesh, and Spirit, and find very well, that two Spirits are in one another, one striving against the other, for one desireth God, the other desireth bread; and both are profitable and good. 24. But thou child of Man, let this be spoken to thee, lead thy life circumspectly, and let the Spirit of thy soul be Master, and then thou wilt have fought here a good fight, for this time is but short. 25. We all stand here in the field and grow: let every one have a care, what fruit he beareth; for at the end of the Harvest every work shall be put into its own Granary. 26. It is better to labour a little while with toil and care, in the vineyard, and to wait for the great wages and Refreshment, then to be a King here for a little time, and afterwards to be a Lion, a Wolf, a Dog, a Cat, a Toad, Serpent or worm; in f Or shape. figure. 27. O child of Man! think upon this; be yet warned, we speak very seriously, out of a wonderful Eye, ye shall very shortly find it by experience; there is yet a little time; for the beginning hath already found the end: this is a little Rose out of the Beginning; see yet, and put covetousness out of your g Or sight. Eyes, or else you shall wail and lament, and none will pity you; for, what a man soweth that he must also reap; what will Pomp and Honour avail, when it leaveth you? 28. Here you are very Potent, but afterwards you shall be impotent; ye are Gods, and yet ye run on headlong to the Devil; take pity on your own Life, and on your fair heavenly Image. 29. Pray be the Children of God; and be not Devils: Let not the Hypocrites keep you back by their h Or Example. flattery, they do it for their bellies, for their honours, and for moneys sake, they are the servants of the Great Babel. 30. Examine yourselves, ask your Conscience, whether it be in God? that will blame you, and bid you drive the Hypocrites from you, and seek the clear countenance of God, and look not through i Or Spectacles. a Glass. 31. God is even before you, he is in you; confess to him, come to him with the lost Son; there is no other can take the Turba from you, you cannot enter but through Death into the other world, whither your Hypocrites can never come; otherwise there is no forgiveness of sin; And though you should give All to your Hypocrites, yet than you would be as much captivated in the Turba as you were before. 32. It is no such matter, as that one should stand ready, and take away the Turba from you, when you give k God, fair words. him good words, no, no, it is a Magical thing; you must be borne again, as Christ saith, or else you cannot come to God; do what you will, All Hypocrisy is deceit. 33. If you would serve God, you must do it in the New man, the Earthly Adam can do him no acceptable service, let him sing, roar, call, confess, pray, cry, and do what ever he will, all is but fight with a shadow, the will must be in it, the Heart must wholly Resign itself up into it, else it is but a feigned babble, and a fable of Antichrists, wherewith the whole Earth is filled. 34. The will is greater and more Powerful, than much loud cry; It is able to destroy the Turba, and to enter into the Image of God, it hath power to be the child of God; it can throw down Mountains, and raise the Dead, if it be borne in God, and if the Holy Ghost give it leave. 35. For a man must walk in Obedience in great humility, and only cast his will into God's will, that God may be both the will and the Deed in him: This is the way to salvation, and to the Kingdom of Heaven, and no other; let the Pope or Doctors preach otherwise, all is but lies, and mere Hypocritical juggling. The eighteenth Question. How doth the Soul departed from the Body at the Death of a Man. 1. HEre we would have the world bidden for a Guest, especially Babel the Whore, and see whether l A child of Grace can be found in her. she can be made a true child, for Death is a terrible Host, he casteth the proud Rider, and his Horse to the ground. 2. My beloved friend, this is a very m Or deep. hard Question, and needeth the Eyes of all the three Principles to see it well: they need not die, that would enter in and behold this; they must be poison to Death, and a pestilence to Hell; they must take Death captive if they will see it, no man's understanding can otherwise find it out, except he come into death himself, and then he will feel indeed what Death is; he shall surely taste what it is, when one Principle (viz. the life) perisheth. 3. You understood before that all n Things, or substances. Essences are o See the Book of the small six Points. Point 5. ver. 65. Magical, and that one is always the p Or Resemblance. Glass of the other, and that in this Glass the Desire of the first Glass is opened, and cometh to be an Essence; and then also that the Turba is in every Essence, which destroyeth all, [till it cometh] to the first Essence, and that is alone and hath no Destroyer. 4. For, there is nothing more; it cannot be broken, it is in itself, and without itself, and goeth whither soever it will: and thus it is all over in one only place, for it is in the Abyss, where there is no place of Rest, it must only rest in itself. 5. Now if all Essences have proceeded from one, than the beginning is also in the last Essence; for the last is q Or retired. gone back into the first, and seeketh the first, and findeth it in itself, and when it findeth the first, it letteth all the other go, and dwelleth in the Limit, and there it can be without r Or pain. source. 6. For there is nothing that maketh it a s Or dieth, or falleth away. source: It is itself the matter of the first Essence, and although it be somewhat else, yet that is but the twig of itself, and its own will and nothing else: for, there is nothing that can give it another will. 7. Thus we give you to understand what dying is: the beginning seeketh the Limit, and when it findeth it, than it casteth away the seeking, viz. the Earthly Life, that shall be cast away, it must break off itself. 8. For, the beginning (viz. the soul) continueth in the Limit: and letteth the body perish, there is no complaining about it, neither doth the soul desire it any more: it must go also into its limit, viz. into the Wonders of that which it hath been. 9 For the Spirit of the soul grieveth not when the body s Or dieth, or falleth away. perisheth, but the Fire-Life grieveth, because the matter of the Fire, which the fire hath produced, that also perisheth, but yet only in Essence. 10. The figure continueth still in the will, for the will cannot be destroyed: and thus the soul must continue in the will, and it taketh the figure instead of matter, and burneth in the will; for the first glowing of the fire doth not pass away; but it is quite deprived of the matter of the Earthly Life, viz. of the t Substance, or dross. Phur. 11. And thus the fire becometh weak, and passeth into Darkness, except the Spirit have heavenly u Substantiality, the Glans of the Majesty; the glorified body of Christ; and Adam's body before he slept: Sophia's wedding Garment. Essentiality, viz. the Divine Body; and then the Fire (viz. the true soul) receiveth that mild body for a x Or glorified body. Sulphur, and so the soul burneth in the Love-fire, and is quite gone out from the first y Viz. the Elementary fire of the outward Nature. Fire-life. 12. It is now in God's Principle: the first z The fire of the wrath of the outward Life. wrathful Fire cannot touch it in Eternity, for it hath received another Source, and is truly borne again, and knoweth no more of the first Life, for it is swallowed up in the b Or Magic. Magia. 13. The Turba remaineth in the Earthly Body; and is again become that which it was before the body was, viz. a Nothing, a Magia, wherein all its Essences stand in the Figure as in a Glass yet not bodily, but after the manner of Eternity: as we know that all the Wonders before this world, stood in a Mystery, viz. in the Virgin● of wisdom, yet without substance. 14. Therefore we here understand, that this Mystery hath been so manifested in its parting, that it cannot be c Or made one again. extinguished in Eternity; but it remaineth Eternally in Distinction and Partition; and is beheld in the Magic, in the parting in that manner, as it form itself here. 15. Thus we may perceive that the d Or parting of the soul from the body. Separation is, that the Turba hath found the Limit of the Essence: for sickness to death is nothing Else, but that the Turba hath inflamed itself, and would destroy the Essence: it is at the Limit, and will cast away that which is introduced e Or middlemost between the beginning▪ and the end, between. 16. And this is also the cause that the body dyeth; the Turba thrusteth itself into the fire, and so the outward Life is extinguished; for it withdraweth the fire of the soul, and so it passeth into its own f Sky, receptacle or subtlety. Aether, and is at its Limit. 17. And if the fire of the soul hath not the Divine body in the Spirit, nor in the Will in the Desire, than it is a dark fire, which burneth in anguish and great horror: for it hath nothing but the first four forms of Nature in Anguish. 18. And if the will be quite void of the power of humility, than there is no sinking downwards or inwards, through Death into Life, but it is like a g Anxious, mad, senseless, giddy wheel. tormentive hurrying wheel, which would continually get aloft, and yet it goeth downwards on the other side; it hath the condition of Fire, but not the burning of Fire. 19 For, the Turba is the exceeding strong h Or Astringency, first Form. harshness, and bitterness: and the bitterness continually seeketh the i 2. Fire, and would evaporate it, but the Astringency holds it captive; so that it is only an horrible k 4. and 3. Anguish, and continually turneth in itself like a wheel, and imagineth, but findeth nothing but itself: it draweth itself into itself, and maketh itself pregnant: it eateth itself, and is its own substance. 20. It hath no other substance, but that which the Spirit of the soul continually l 3. and 4. made in the outward life; viz. Covetousness, Pride, cursing, swearing, reviling, backbiting, slandering, m Or did, or wrought. murder, hatred, n Cruelty. wrath, anger falsehood; this is its food, sport, and o Rage, or surliness. pastime: for the Turba in the will taketh the substance with it: Its works follow it. p Work, or business. 21. And although it hath done some good, yet that is done only in q Or Hypocrisy. a glistering show and appearance; from an ambitious mind: and afterwards it continueth thus, in its aspiring, and always endeavouring to climb up, it always elevateth itself, it would continually be above the Meekness, and yet it neither knoweth it, nor seethe it: it is an uncessant elevation above God, and yet an Eternal Depression; it seeketh a ground, and there is none: This is its Life. 22. Yet, if it had comprehended any purity of Love in its will (as many a one that is converted at last in his end) than it thus sinketh into itself through the Anguish: for the humble spark falleth down through death into Life, and then the r Or pain. source of the soul endeth: yet it is a small twig budding forth into the Kingdom of God. 23. It cannot sufficiently be described, what refining the soul hath, and how it is hindered and plagued by the Devil, ere it can get this spark into itself. But this wise world will not believe this, it is too wise, and yet it is so stark blind it understands Nothing, but hangeth continually to the Letter: O! that none might feel this by Experience, and we would gladly hold our Peace. 24. We speak not here of any strange s Or pain. source, but only of that which is in the Turba and also of no other Power of the Devil over the poor soul, but it's own horror and t Or wicked. abominable suggestions, by which the Imagination of the soul is so tormented. 25. The condition of Hell is fare otherwise than Babel teacheth; she saith that the Devil u whippeth. beateth and tormenteth the soul; but this is spoken in mere blindness: the Devil is not at odds with his own Children; they must all do his will; the anguish and horror of Hell plagueth every one of them sufficiently in their own abominations; every one hath his own Hell, there is nothing but his own poison that apprehendeth him. 26. The four Forms of the Original of Nature, are the common plague which every one feeleth according to his own Turba, but one fare otherwise then another: the Covetous hath cold, the Angry Fire, the envious bitterness, the proud an high aspiring, and yet an Eternal sinking and falling into the Abyss: the x Or blasphemer. scorner swalloweth down the Turba of those abominations, which he here belched forth: the false slandering heart hath the fourth form, viz. the great y Or Aching. Anguish. 27. For, the Turba standeth in the Circle of the Fire, viz. in the heart of the soul; and false speaking, lying and z Idle words unfaithfulness, or jeering. untruths are an abomination and gnawing, and make it curse itself. 28. A Potentate who hath oppressed the poor, and consumed his a Or lahour. sweat in Pride, he rideth in the curses of the poor in the height of Fire; for all the b Or miseries. necessities of the poor stick in him. 29. He hath no Rest, his pride always climbeth up, he behaveth himself just as he did here; he continually seeketh, and yet wanteth all things; what he had too much of, that he hath too little of there, he continually desireth to devour his own Essence, but he hath none; for he is Magical. 30. He hath lost his c Or right. true Image, he hath the Image as it were of a proud prancing Horse, or of what else he hath been delighted with, whatsoever he took with him in his will, that is his Image; where his Heart is, there is his treasure also, and that to Eternity. 31. But harken friend, what the last Judgement will bring with it! then all things shall pass through the Fire, and the floor shall be swept clean, and every one shall have his own place; at this the very Devils themselves do tremble. The nineteenth Question. How is the Soul Mortal, and how immortal? 1. A Thing which hath an Eternal beginning, hath also an Eternal End, and so hath the Essence of the soul. 2. As concerning the Image which God created, and which hath a Temporal beginning, that is borne out of the Eternal, and is placed in the Eternal Essence without d Or pain, or working property, or Nature. source. 3. And where there is no ᵉ source there is also no Death, and though there be a source (as there is a source in Heaven) yet it is but in one only will, and that hath its foundation in the Eternity: and as nothing is there that can find it, so there is nothing that can get into it. 4. But where there is one will only, (as in God, who is All in All,) there is nothing that can find the will, there is no Turba there, for the will desireth nothing but itself only, and its twigs, which all stand in one tree, in one Essence; the Tree is its own beginning, and its own End. 5. The soul is come out of the Mouth of God and when the body dyeth it goeth again into the Mouth of God; It is the Essence in the Word, and the Deed in the Will. 6. Now who will condemn that which he hath in his own body; now the soul is in the Divine body, it is hidden in God from all evil, and who can find it? none but the Spirit of God, and one soul another, also the Communion of Angels. 7. But the wicked souls have lost their Image in the Limit, for ᶠ it is entered into a Limit, and that Limit is the End of the Image: the Turba destroyeth the first Image, and attracteth the g Or works. Essences of the will for an Image; and this is also immortal, for the Eternal Nature dyeth not, because it had no beginning. 8. If the Eternal Nature in the fire of Anger should die, than also God's Majesty would be extinguished, and the Eternal something, would again become an Eternal Nothing; and that cannot be, but whatsoever is from Eternity, that continueth Eternally. 9 The false soul cannot awaken any other source, but that only which stood from Eternity in the Eye of Anger, viz. in the Centre of Nature. 10. All things have been from Eternity, but essentially in the Essence, not in the Substance of the Essence, not substantial Spirits but Spirits h Figurales Spiritus. in figure, without Corporality, they have been from Eternity as in a Magia, one hath swallowed up the other in the Magia. 11. And a third is come out of these two, according to the form of these two: there hath been a wrestling from Eternity, and a figured substance: the Creation hath placed all in the Wonders, so that now in Eternity, all things stand thus in the Eternal Magia in the Wonders. 12. Now if the wicked souls had brought no substance into their wills, than they should have no pain, Note the condition of the wicked souls, of such Infants, as die in their Mother's womb, and in innocence, before they commit sin actually. there would be no feeling but Magia: but the substance is an Image, and that is in the Turba, and so there is a source that may be felt. 13. There is a dying, and yet no dying, but a will of dying, viz. an anguish in that substance which was brought into the will. 14. And this is caused by the Longing that all things have after God; and yet are not able to reach him, which causeth anguish and sorrow for the wickedness they have let into them: when the soul continually thinketh, hadst thou not done this, or that, than thou mightest have attained the Grace of God: and the ⁱ evil substance causeth the Eternal Despair. 15. And thus we say no soul is mortal, whether it be in God, or in Hell; and its substance remaineth for ever to God's Wonders. The twentieth Question. How doth the Soul return to God again? 1. THis hath been already sufficiently cleared; that it was i Or breathed. spoken out of the Mouth of God, and created by the Holy Ghost, in the Image of God. 2. Now if it so continue, then, when it leaveth this Earthly Life, it it is already in the Mouth of God, for it is in the Divine Body, no k Evil, pain, or hurt can come at it. Source can touch it. The one and twentieth Question. Whether goeth the Soul when it departeth from the body, be it saved, or not saved. 1. HE that rightly understandeth the three Principles, need not ask this Question: for, the soul departeth not out at the Mouth, for it did not come in at the Mouth! but it only leaveth the Earthly Life; the Turba snatcheth away the Earthly Life, and then the soul remaineth in its own Principle. 2. For, the body retaineth it not, no wood, no stone, can l comprehend, enclose, keep, or withhold it. retain it, it is thinner than the Air, and if it have the Divine Body, than it goeth straight as a Conqueror through the Turba, viz. through the Anger of God, and quite through Death, and when it is through, than it is in God's m Or substance. Essence. 3. It remaineth in its n Deeds, and wonders and Essences, which it wrought here: It beholdeth the Majesty of God, and the Angels, face to face. 4. Wheresoever it is, it is in the abyssal world, where there is no End nor Limit: whither should it go? where the carcase is there the Eagles gather together: It is in Christ's flesh and Blood, with Christ its Shepherd. 5. Though it should go a thousand miles off, yet it were then in the same place from whence it went; for, in God there is no Limit; near and fare off is all one. 6. It is as swift as a Thought, it is Magical, it dwelleth in its Wonders, they are its House. 7. The Essentiality that is without, it is Paradise, a springing blossoming, and growing of all manner of fair heavenly fruits; just as we have all kinds of fruit here in this world, which we eat after an Earthly manner; so also there are all manner of fruits in Paradise, which the soul may eat; they have colours and virtues in the substance, and not like a thought: though they be as thin and subtle as a Thought, but substantial, comprehensible, and palpable to the soul, virtual and sappy with the water of Life, and all this from the heavenly substantiality. 8. For, the heavenly body of the soul is from the pure Element (whence the four Elements are brought forth) and that giveth flesh, and the Tincture giveth blood: the heavenly man hath flesh and blood, and Paradise is the Power of the substantiality, it is heavenly Earth, incomprehensible to our outward Reason. 9 But we will again teach you another A. B. C. All in this world have not Christ's flesh in them, hidden in the Old Adam, yea among very many, not one, but the Regenerate, who are departed from their own will into God's will, in whom the Noble Grain of Mustardseed is sown, out of which a Tree is grown. 10. Most souls depart from the body without Christ's body: yet they hang as by a o The small thread of Faith. thread; and are at last in their Faith gotten into the will: these souls indeed are in the Image in the Spirit, but not in Flesh. 11. Such as these wait for the last Day; when the Image, (viz. the Body) shall come forth out of the Grave, out of the first Image, for God will raise it up by the voice of Christ: even that Image which Adam had in his Innocency, which hath been washed with Christ's Blood. 12. But the Earthly Body shall not touch it: that must come before the Judgement in the Turba; but after the Sentence of the Judgement, the Turba shall swallow it up, and the p Or works. Wonders [of it] shall only remain. 13. You must understand us aright: These souls that must wait till the the last Day for their Bodies, they remain with their bodies in the still Rest, till the last day, without feeling any q Or Source. pain; but in another Principle. 14. They have neither Darkness, nor Majesty in the Earth, but are at rest without pain, in the Eternal still Liberty, without touching of the Body. 15. Yet they see their r Or works. Wonders, but they effect nothing in them, for they expect God and are in Humility, for they are sunk down through Death, and are in another world, yet there is a great s Gulf, or distance. Space between them, and the holy souls that are in Christ's flesh and Blood; but not a Principle, they are in one and the same Principle. 16. But a Spirit without a body hath not that t Or Power. might, which the Spirit in the body hath; therefore they rest: and are under the Altar of God. 17. When the last Day shall come, then shall they come forth, and eat of the Bread of God, and put on the Divine Body, as is mentioned in the Revelations of John; Rev. 6.9, 10, 11. where the souls under the Altar clothed in White say: Lord, when wilt thou avenge our Blood? and it was answered them, that they should rest a little while, till their brethren were accomplished which should be killed for the witness of Jesus. 18. But the souls of the wicked have another place, viz. in the most u the innermost is the utter Darkness. innermost, which also is the most uttermost of all Darkness; they dare not go up and down, they remain merely with the body, in their x Essence or works. substance, yet not in this world, neither do they touch the Earth. 19 It hath indeed power enough over the Earth, it can open it without y Essence and feeling. substance and perceptibility: But it hath not the outward Principle; it hath not power enough over the outward Spirit; yet it can for a time make z Show juggling tricks. Apparitions in the a Or Spirit of the Air. sydereall Spirit. 20. As many appear again in the astral Spirit, and seek b Or Rest. Abstinence, and make many afraid, with keeping a racket in houses, all which they do by the astral Spirit till that be consumed; and then their c Or Pomp, and show. tricks lie in the Darkness: and they expect the last Judgement. 21. Our Babel saith, it is the Devil, which goeth up and down in the shape of the soul; indeed the damned soul hath enough of the Devil, but it is not the very Devil, he is in the Abyss, and tormenteth the soul in the time of the body willingly, in the Abyss of the soul. 22. Neither doth he altogether want a cloak for his knavery, for he can put on an outward cloak to seduce, or terrify men in. 23. But this complaint we have against Babel, that she is so extreme blind, and hath so little knowledge of God; she hath cast away Magic and Philosophy, and received the Antichrist: now she hath lost her understanding; she hath a kind of Art still, but her understanding quite faileth her, she hath broken the Glass and peereth through the holes of the Spectacles. 24. What shall we say? The world is blindfolded, it is led by a string, and taken captive, and it seethe it not, yet it were at liberty, if it did but see it once: the snare wherewith it is bound is malicious Knavery: thou shalt soon be made to see: It is broad daylight, do but awake thou Keeper of Israel. 25. Thus my beloved friend, know that there is a difference of Places where souls are; according to that whereinto the soul is entered; if it be Holy and Regenerate, than it hath a d The body of Christ. Body, which expecteth only the e Or works. Wonders of the body at the last Day; it hath f Conceived, or form. comprehended them already in the Will, but at the Day of Judgement it must stand before the Judgement. 26. All souls good and bad shall every one receive their Sentence and Reward: The Holy shall be set in the presence of the wicked, that they may see and g Or taste. feel the cause of their h Or source. pain. 27. If any should feign a peculiar Residence, or place where they should consort or sit together, that contradicts the Rule of the Magia: Every soul is in its own Country, and not bound to the place of the body, but it may be where it will; wheresoever it is, it is, either in God, or in Darkness. 28. God is every where, and Darkness is every where, the Angels also are every where, each in its own Principle, and in its own i Or sour. Property. 29. The Fiction of outward Reason, without the knowledge of the Principles is k Or a false Glass, a Conceit. as a fight with a shadow: If I should ask a thousand times, and should always be told somewhat from God himself, and yet were but in flesh and blood, I should look upon it as Babel doth; which supposeth that the soul flieth into a Heaven, above the Stars; I know not that Heaven they speak of, and I desire not to come there. 30. Heaven is indeed above; but there are the Angelical Ptincipalities and Thrones: This Eye of the l Skies Mansions, or Spheres. Aether is our Principality, and Kingdom. 31. The same is with them above which is with us, but our Creation and Essence is in our Aether: A soul may come to them if it earnestly desireth, and the Angels of God will lovingly entertain it. 32. For, the same Essence of God which is with us, is with them; this only is the difference; that they have among them Angelical works, wholly, pure without blemish, and we have the great wonders, and therefore they long to be with us; and besides they are our servants, during the life of the body, and withstand the Devil. 33. Now if the Angels be in this world, in the Holy Principle; whither then shall the soul fly first might Babel think? perhaps into Pride as Lucifer did! O no! they continue in humility, and look m What God doth. upon God's Wonders, as God's Spirit moveth so do they. The two and twentieth Question. What doth every Soul? doth it rejoice till the last Judgement Day? 1. THis Question containeth the exceeding joyful Gate of Glory, leading to the knowledge of the n Or Triumphant. victorious Garland of the soul. 2. When a Darling-Sonne traveleth a fare off into a strange Country, for Art and Honour: he often thinks of home, and of the time, when he shall enjoy his Parents and friends, he rejoiceth at the thought of that Day, and expecteth it with inward joy and Longing: also he plyeth himself hard in his business, that he may get Arts and skill, wherewith he may make his Parents, kindred, and friends rejoice. 3. Think of this similitude, and take it into consideration: It is just so with the soul: the souls without o The body of Christ. body have a great inward Joy; and wait for the last Day with great inward Desire, when they shall again receive its fair and Holy Body with its p Or works. which it did here. Wonders. 4. Also their Ornament is in their will, where they behold their works after the manner of the Eternal abyssal Magic, which they shall then first receive at the last Day, in the Figure with the new body out of the Old. 5. Also we know and q Or fully. highly perceive, yet in the Spirit only, according to its knowledge; that the blessed souls do rejoice in the labour which they took here, and exceedingly recreate themselves in their wonders which they see Magically: for they that have led many to Righteousness, they have their Reward in the Magia, in the will before their Eyes. 6. They that have suffered much Persecution for the Truths sake, they see their bright r Or Crown of Victory. Triumphant Garland; which at the last Day, they shall put on upon the New body. 7. They that have done much Good, they see that plainly shining in the will. 8. They who have been scorned, contemned, persecuted, and slain for Christ's Doctrine, honour, and Truth's sake, they see the Triumphant Victory, like one that hath overcome his Enemy in a fight, and then sets it forth Triumphantly to his Prince or King, and for which he hath exceeding great Glory, when his King receiveth him with great joy: and keeps him with him for his faithful assistant. 9 We have no Pen that can write what exceeding joy is in them: only this we know, that those for the most part, have put on the Divine Body in this world, and so have greater perfection than the other: they expect the last Day with great joy and Glory, when their works shall be presented to them, and set before their Eyes in heavenly figures, and the wicked shall see them s Or who they have tyrannised over. against whom they have kicked. 10. Every soul rejoiceth before the face of God, in great hope of that which it shall receive again, for it knoweth its Reward, but without the body it cannot receive it: for it hath wrought its works in the Body, and therefore its works follow it in the New body, and come to it again. 11. For, although the exceeding precious Holy souls have put on Christ's body in this world, so that they stand in Heaven, viz. in the Image of God, yet all their works were wrought in the Old Body, which was God's Glass: and in the Resurrection, they shall be represented in the true heavenly Figure, in t Or Old body. that body. 12. For, the first Image which Adam was before the fall, is Regenerated in Christ, and shall again with its Wonders be put upon the soul; and although it had the Divine Body before, yet the u Or works. Wonders stand in the first Image. 13. But the Turba, with the outward Kingdom of the outward Source is gone, for x The first Image. it was a Glass, and is now become a Wonder, it liveth without Spirit as a Wonder, and shall be put upon the soul in great y Clarity, Transfiguration, or brightness. Glory, which it shall have from the Light of God: at which the holy souls do exceedingly rejoice, and expect it with great longing. 14. You must know that every blessed soul trimmeth its Lamp, so that it willingly meeteth its Bridegroom at the last Day: it always reneweth its will, and thinketh how it shall rejoice with all holy men and Angels, in its new Body in the Wonders: there is a continual springing up of Joy in them, when they think of that which is to come, each as its virtues are. 15. And as their works have been different upon Earth, so also is their hope: for, a Day-labourer, who hath wrought much, rejoiceth at his wages: so also here: there is a friendly Essence among them, and in them. 16. All the scorn and disgrace which was put upon them that were innocent, is a great Triumphant Glory to them, in that they have suffered in Innocency, and put on Patience in Hope; which they have still on, Death cannot take it away, nor put it off, but the soul taketh that with it which it hath z Or wrought. conceived. 17. It's many hearty Prayers, wishes, and good deeds in love to its Neighbour, are its food which it eateth, and joyfully enjoyeth, till its New Body shall eat paradisical fruit. 18. But they which have put on the Divine Body here, they eat at God's Table without ceasing: yet the paradisical fruit belongeth to the body of the Wonders, which shall arise out of the Grave, and which was created in Paradise; for it was made out of the Beginning, and it bringeth the End with the a Or works. Wonders into the Beginning again. 19 But wonder not, nor think that we understand it so, though we seem to speak of two bodies of the Holiest Saints; for they are not two, but one: But consider, that God's Essentiality filleth all, and that is the Divine Body, which is put upon the b The great Holy souls. Holy souls, even in this life. 20. For they cast their will into God's will, and so they receive the Divine Body which filleth all things: their will dwelleth in the Divine Body, and eateth of God's Word, of God's fruit, of God's c Or Power. virtue, in the Divine Body; and Christ is in God; God is become Christ. 21. And so they d Or are clothed with. wear Christ's Body in God, and yet wait for their first Adamicall holy Body, with the e Viz. The works and deeds, which were done by the Elementary Body, during the whole life. Wonders, which shall be put upon them with paradisical f Or quality. property. 22. For, God's purpose must stand, he created the first Body g Or in. for Paradise, it should have continued there Eternally, and it must go thither again: and the soul must remain upon the Cross of the Ternary in the Mouth of God, whence it came: and yet the whole Person continueth with Body and soul in one another; but God filleth All in All. 23. O! that we had but a humane Pen, and were able to write it in the Spirit of your soul according to our knowledge: O! how many would then return out of Sodom and Gomorrah, out of Babel, out of the Covetous, proud vale of Misery, which notwithstanding is but Anguish and pain, full of fear, vexation and horror. 24. And here we shall let you know, that you may deeply consider it: what is the lamentable and miserable condition of the damned souls, and what they have to expect, and but briefly, seeing the following Question doth it at large. 25. Their expectation is like that of an imprisoned Malefactor, who continually listeneth (when any thing stirreth) when the Executioner should come, and execute Judgement, and give him his Reward: just so do they. 26. They have a false Conscience, which gnaweth them, their sins are set continually before them: they also see their works Magically: they see all their unrighteousness and vanities, their unmeasurable pride and haughtiness; they see the oppression of the poor; their scorning and suppression of them. 27. Their false belief flieth from them, their Hypocrisy was only a deceitful Glass; it reached not the Heart of God; it standeth visibly before them in the Magic, viz. in their will: but when they search therein, they stir up the Turba of the Fire, which will always consume the Glass, and then they are in fear and horror. 28. For, they see and know, that all must be tried at the last Day, by the Eternal fire of God's Anger: and they feel very well that their works will stay in the Fire. 29. The Devils also exceedingly Tremble, when they consider their fall: which rests in God's Judgement what he will do; of which the Holy Scripture telleth us plainly enough: especially the Judge, Christ himself. 30. Thus know, that the totally miserable condition of the damned is, that when they should trim their Lamps, to meet their Bridegroom at his coming, they tremble and smother all their works, which the Turba nevertheless sets before their Eyes. 31. But now those souls which are damned in a high degree, are very presumptuously bold, they reject God, and curse him, and are his h Most malicioius. worst Enemies. 32. They hold their cause to be just, they oppose God with daring impudence, and think, is there fire? so are we fire; is there i Rising, boiling properties. source? then we will climb up above God, and Heaven in the source of the fire: what care we for humility, we will have the strength and might of the fire, we will be above God and do Wonders by our Power. 33. We have the Root, God hath but the Glance, let us be Lords, God shall be servant, our k The wrath of the Eternal Nature. Mother is his life, we will overthrow his strong Tower at once. 34. They have the mind of Soldiers, that scale Forts and walls, and think the City is theirs, though indeed they lose their lives and never get it. 35. You must understand, that Hell is against Heaven, and the Inhabitants thereof against the Inhabitants of Heaven; and this in God is also a great Wonder, all maketh for his Glory. The three and twentieth Question. Whether do the Souls of the wicked, without difference, (for so long a time before the Day of Judgement) feel any ease, or Refreshment? 1. A Thing whîch goeth into an Eternal Entrance, is also in the Eternal End; who can put any thing into his hand that is a far off, and not present where it is to be done? he must give it only into his hand that is by, to receive it: And that thing, which with its will is gone forth out of itself, can receive nothing within itself, because it desireth nothing within itself. 2. Thus it is with the wicked, in this world: he is gone with his will out of himself into Covetousness, Pride and pleasure, into vices, gormandizing, tippling and whoring, also into Gluttony: his will is continually bend to despise the poor; in scorn and disgrace to plague the poor, and to tread him down by Authority. 3. He hath corrupted Judgement with lies and bribes, and continually swallowed down unrighteousness as a Cow drinketh water; all that hath come from him hath been l Or cruel. bitter Anger, which he prosecuted as fare as his power would reach: his will hath been mere wilfulness, he hath done what he listed; he hath danced after the Devils own Pipe, and hath wholly entered into Covetousness; he hath accounted his money and means, his Treasure; and his will hath continually entered into it. 4. He hath never retired into himself, and sought after Love, much less humility; he hath esteemed the needy, as his footstool, he hath crushed him under without measure: he hath counted it his Art and wit, when he hath been able thus to gripe and overreach the simple; and deprive him of his labour. 5. He hath supposed, that he had found out the finest policy, who m Had gotten an Office. could contrive his business so sure, that he might do what he listed, than he thought himself very cunning, and that he had great Wisdom. 6. All this, yea, and much more he hath conceived in his will, and therewith the Image of the Spirit of the soul hath been filled, and all this standeth in his figure; and when ever the body n Or returns to Earth. dieth, than the Turba layeth hold of this in the Spirit. 7. And then if the Spirit would feign enter into itself, the Turba goeth with it, and seeketh the ground, viz. the Root of the soul, and so the fire is but o Inflamed. kindled by it. 8. And you must know, that the souls of the wicked have no ease, their best ease and joy is when they climb up in the will, in their p Employment, or Office. works which they did here, and continually desire to do them more still: it grieveth them that they did not afflict the honest more than they did; their will is just so as it was here. 9 They are Spirits of Pride, like the Devil, a Covetous devouring Spirit, which devoureth their abominations which they committed here: their joy is only to think how they will contemn God, and be their own Lords, this is their recreation and refreshing, and no other. 10. For, how should they receive any other refreshing? when they dare not for shame lift up their eyes to God, nor dare they fly to the Saints, whom they have here scorned; they are ashamed to do that, for their falsehood continually smiteth them on the face, and their malice and falsehood boileth up from Eternity to Eternity. 11. When but the least thought of the last Day, cometh into their minds, then fear and horror stirreth in them: they rather let that thought alone, and recreate themselves in haughtiness. 12. And this is also a Wonder, and the greatest Wonder of All, that an q Or an Image of Love. Angel should become such a furious r Or mad senseless Image of Anger, and wrath. Devil: and so the Power of God's Anger cometh to be manifest in God: for God hath manifested himself according to both s The Eye of Love, and the Eye of wrath. Eyes, in Love and Anger: and it is left free to Man, he may go into which of them he will: God throweth none into wrath, the soul casteth itself into it. 13. But you must know, that the wrath hath set its t Or Jaws. throat wide open, and draweth mightily, and desireth to devour All; for it is the Covetousness, and the Pride insulting over humility. 14. And so also Love and Humility have opened their Mouth; and draw with all their Powers, and would draw Man into Love, into Heaven. 15. Now into which of these the soul entereth, in that it remaineth and groweth, whether in Love or in Anger; In that Tree it standeth, and there is no Deliverance in Eternity from thence: here in this Life the soul stands in a Balance in the Angle, and may (though it have been evil) be borne again in Love; but when the Angle breaketh than it is gone: it is afterwards in its own Country, in its Principle. 16. Who shall break that which is Eternal, where no breaker can be found? for it is its own Maker; whence then shall another Turba come, when a thing is in the Eternity where no Limit is. 17. But that you may see for all this, that God willeth not evil: He maketh his will known unto you; He sendeth you Prophets and teachers, and giveth them his Spirit, that they may give you warning: Now if you refuse to obey; than you stay still willingly in the Anger, which is your u Dwelling, or Prison. wages and Kingdom. 18. God x Sends you Crosses. afflicteth you, to break you off from your own will, from your voluptuous proud, and dissolute Life! But if you go on, you shall hereafter surely taste the hellish Dregs. 19 We teach you the Cross: and the Devil teacheth you pleasure: Now you may take which you will, you shall have it, be it Love, or wrath. 20. We labour for you, but you contemn us: what should we do more for you; we are even your very slaves; if you will not accept us, be it at your peril, and get you gone with that which is your own, and we will take that which is ours, and so we are parted for ever. 21. We will nevertheless work in our Day-labour, and do what is commanded us: at the Harvest we shall appear before one another, and then you will know us, and do that to yourselves there, which you have here done to us: we will not hid this from you, but tell you what we see. The four and twentieth Question. Whether do men's wishes profit them any thing? or sensibly y Help, or do them good. avail them, or no? 1. MY beloved friend, look upon the Rich man, and poor Lazarus, so you shall find that there is a great z Or Gulf. Luc. 16.20. space between them and us, so that those that would reach them with their prayers, and their will, cannot; neither can they come to us, there is a Principle between. Psal. 49.8.14. 2. The Prayer and wish of the Righteous pierceth into Heaven, and not into Hell: the Scripture also telleth you, out of Hell there is no a Or deliverance. Redemption; they lie in Hell as dead bones, they call, and no man heareth them; no praying availeth them. 3. And though many men should pray for the damned souls, yet their Prayers remain in their own Principle, and pass into Heaven, and not into Hell: there is no calling back again out of Hell saith the Scripture. 4. You know what Christ said to his seventy Disciples, when ye enter into an House, greet the house, and if the Child of Peace be in that house, than your greeting and wish shall rest upon it; if not; your wish returneth to you again: and so it is also here. 5. No good wish entereth into Hell: But if the wicked leave behind him much falsehood and deceit, so that the Hellish Torment is wished to him in the Grave, such wishes come to the wicked soul, those wishes come to pass with them; for that soul must swallow down its abominations which it committed here: and that is its food which the living send after it. 6. But it is altogether unfit, and doth not become the Children of God at all: for thereby they sow into Hell, into the Anger of God: they had need beware lest they also reap that which they sow; most certainly, if they do not recall themselves and repent, it will fall out no otherwise. 7. Furthermore, we give you to understand according to our knowledge in the Spirit (not according to the weening and conceit of the outward Man, but according to our Gift, that those souls (which as it were hang by a b The thread of Faith, which is small and weak. thread, and but at last enter into Repentance, and so comprehend the Kingdom of Heaven as it were by a thread, so that doubting and Faith are mixed) are in such a condition, that a hearty Prayer and wish redoundeth to their profit, and pierceth into the poor captive soul, into its c Condition, or property, or misery. source, if it be made with all Earnestness. 8. For, it is neither in Hell, nor in Heaven; but in the Gate, in the middle source of the Principle, where fire and Light sever themselves, and is held by its Turba, that always seeketh d Or to devour it. the fire: But then this small twig which it hath e Or comprehended. conceived, viz. the weak Faith deeply demerseth itself; and earnestly reacheth after the Mercy of God, and yieldeth itself patiently, into the Death of that sinking down; and so getteth out from the Anguish, and sinketh down from the f Or source. pain into the meekness of Heaven. 9 And although many a soul is held a g Or tedious while. sufficient while, yet the Anger cannot devour that small Faith, but must at last let it go. 10. But I leave it to him, to try what this is, who wilfully persevereth in sin till his End, and then first desireth to be saved: and then the h Priest, or Minister. Pope forsooth must save him: he shall find it by woeful experience. 11. We say, that a man's hearty fervent prayer stands such a one in stead; for, a zealous, earnest, faithful Prayer hath power to break open the Gates of the Deep, it breaketh open a whole Principle, and seeketh; and if there be any thing there, that is capable of its will, that taketh hold of it; viz. the poor soul in its source of sin eceiveth the earnest, Divine will of its loving Brother, and so is strengthened; and in its brother's Spirit and will, is able to sink down out of the Anguish, through Death, and attain the Kingdom of God. 12. But in its glorification it cannot avail it; for, it shineth forth out of its own Essence and will: The soul of a Neighbour goeth no further than death with it: (yet it is not the [neighbour's] soul but the Spirit and will of his soul that doth so) and there the Anger parteth, and then it is released from the wrath; and then the Spirit entereth again into its own soul. 13. In Popery much juggling hath been invented about this, in saying Mass for a soul, and that for money only: but this hath been a great cheat of the Pope of Babel; for there is earnestness required, to wrestle with the Anger of God, and overcome it. 14. Yet we confess, and acknowledge readily that the Church of Christ hath great power to ransom such a soul; if with fervency and Earnestness it do it: as it was done in the Primitive Church, when they had holy people, and Holy Priests, who performed their Ministry in real Earnestness. 15. They indeed effected somewhat, but not in such a way as the Pope boasteth of saying, that he hath the Key, and that he can set out a soul with his i Or Pardon. blessing when he will, if a man will but give him money: This is a lie. 16. If he be Holy, than he beareth the k Mysterium Magnum. Great Mystery; and is a Shepherd of Christ [set] over his Lambs: but then he must with the Congregation, in great earnestness, urge God in great Humility, and so relieve the poor soul, not for money. 17. There is always covetousness in Money, and it never reacheth the earnest l The first most inward Ground. Principle; the Prayer of the Covetous goeth into his m Or Christ. Hutch: we say, that all service which is done in the Church of Christ for Money, belongeth to Antichrist in Babel, for n Or they set their hearts upon it. their hearts depend upon it: It were better men gave them meat and drink, and necessaries, but no money: and then they should not set their hearts so much upon it. 18. Wha● 〈◊〉 a Spirit seek and find in the Mystery, when itself is not in the Mystery? O! there is a great deceit in that, when it is Day, you will see that it is so: ye are still in darkness, in the Mystery, so egregiously hath Babel blinded you. 19 And it only is (because you have regarded Art and Favour, and not the Spirit God) therefore notorious delusions are seized upon you, so that you believe the Spirits of lies, who speak Delusions in o fine outside, seeming holiness. Hypocrisy; on these you depend, and stick to them, and cause Hypocrisy by your Error: Observe well what the Revelations of John and Daniel telleth you! It is Day, the Reward will shortly follow. 20. Ye have Teachers now, that wholly p Or cast to the ground. suppress the Spirit of the Primitive Church; try them, and you shall find them to be a crew of the Whores, Wolves, which at first sprung up in the Primitive Church, when men slept; and these are they that will devour the Whore themselves. 21. But try them, they are Wolves sent from the q Malice, sin, and the Anger of God, for the destruction of the world. Turba; they must do it, God permits it so to come to pass, and will have it so; that he may sweep out one bosom with another: yet they are besoms, and after the accomplishment of the r Or workings. Wonders of the Anger, they shall both be delivered to the s Or punishment, or calamity. Turba together. 22. Let this Spirit tell you this, it is your own Prophet, he is borne out of your t Disputing, or contention. Turba upon the u Finishing of the sixth Seal. Crown: Awake, or else yourselves must be devoured one by another. 23. For, it is no stranger that consumeth you, but your own x Or sin, or malice. Turba, which is come to the Limit; O! boast not so much as you do of a golden time, it is a time of Wonders. The five and twentieth Question. What is the Hand of God, and the Bosom of Abraham? 1. IT hath been sufficiently cleared already, that it is the Essential Omnipresence of God; but in its own Principle: as the Rich man who was in Hell, could not obtain that Abraham should send Lazarus to him, with one drop of cold water to cool his tongue in those flames: Abraham said, there was a great Gulf between them; that is, a whole Principle. 2. But the bosom of Abraham is to be understood thus: Abraham was the Father of all the Faithful; and God gave him the Promise, that in his seed all people should be blessed; this was to be understood of the Messia Chtist, who would become man in the y Or Believers. Faithful, and as he became man in Abraham's seed, so also he would be borne anew in the Children of the faithful, and bless them. 3. Now this is the Holy Christian Church, borne in Christ; and that is the bosom of Abraham, for we are All one Body in Christ; and the Promise was made to Abraham: He is the Patriarch, we are all borne in the same Promise, (we mean [by] the New Birth in Christ) and are in the same bosom, which receiveth us. 4. And when by earnest Repentance, we enter into the Promise of Abraham, than we go into the bosom of Abraham, viz. z Into the Promise that is made to us by the Trinity. into our Promise: and Christ is borne in us, in the bosom of Faith; this is the fulfillîng [of the Promise.] 5. And thus; in Humility; we are with Lazarus in the bosom of Abraham; for Christ is Abraham: Christ was promised to Abraham, and now he hath him, and we also: and so we come into Abraham's bosom, and are his Children in the Promise, and Christ is the fulfilling of it, and we in the fulfilling are in the bosom of Abraham, and are the seed of Abraham, by Faith and Spirit. 6. Hear O ye blind Jews, open your Eyes: what was meant by Abraham's Circumcision, nothing else, but that sin should be drowned in the blood and death of Christ, who shed his blood for the Children of the Faith of Abraham, and so [we] be regenerated in this blood, as in a heavenly Tincture. 7. Abraham and his Children drowned sin in their blood by Faith in Christ, who should become Man in their blood; and now it is fulfilled: and therefore God hath set the seal of Faith a That is in the Essence, or in the water. in the substance; and now we must be, and are Regenerated in the true blood of Christ. 8. The blood of Christ, taketh away the Turba wholly from us: and so we, (viz. the New Man out of the Old Adam) b Or arise. stand up in Christ's blood, and bear Christ's Image, Christ's flesh and blood in us, in our Image; if we be Children of Abraham, and not Ismaels'. 9 For, to Isaac belong the Goods of the Image, of the body of Christ: the Circumcision is Ismaels', for he is conversant about works; but the Goods are isaack's: yet Ishmael shall dwell in isaack's Tents at last: for Japhet shall dwell in the Tents of Sem, but the Kingdom belongeth to Sem. 10. We have the goods of Isaac not by the merit of works, but from Grace, from the Love of God: we cannot attain them by works; but in Faith, in the Will, in the Deed, and in entering [into the promised Inheritance.] 11. He that entereth into an Inheritance, that is not his own by right of Nature, he entereth into it by the favour of the c Or Giver. Donor: why is a servant in the house angry, that his Lord is so bountiful to give a stranger the Dominion. 12. We were strangers, and must work in his house; yet the Lord did promise us in Paradise, that he would again freely out of Grace, give us his Kingdom: He rejected Cain's offering, but he gave the Kingdom of grace to Abel; for Abel sought it in the Spirit, and Cain in the work. 13. Thus you understand, that God's Kingdom is Magical; for, the earnest will attaineth it, and not the Will in the d Or work. Essence, for that will remaineth in the Essence, but he that is at liberty, he findeth Eternity and the Kingdom of Grace therein, and the Promise also, together with the Essence, and so the work dwelleth in the Will, and is the wills household servant. 14. Thus you understand (if you have your sight) all the Old Testament; this is the only ground; though comprised but in brief: If we writ upon Moses, you shall find it wholly there: and thus we have shown you the true ground of the bosom of Abraham, and of the true Christian Religion. 15. He that teacheth otherwise is of Babel; beware of him, he hath not Christ's Spirit: but he is Ishmael; and seeketh but in his own conceit. 16. O! thou dear Christendom, do but open thine Eyes, or else it will no more shine so clearly upon thee; go yet to Lazarus in the bosom of Abraham. The six and twentieth Question. Whether do the Souls of the Dead take care about Men, Children, friends, and goods? And whether do they know, see, allow, or disallow their purposes, and endeavours. 1. MY beloved friend: this Question is beyond the reach of all humane Reason, and knowledge according to outward Reason; But seeing we are Abraham's Children, we have also Abraham's Spirit in Christ: and as Abraham looked back upon the Promise in Paradise, and then also forward unto the fulfilling of the Promise, so that he saw in the whole Body of Christ, what was yet to be brought to pass in the e Or the time between both the beginning and the End. middle: and saw Christ a fare off; so also we. 2. Now seeing you do so vehemently long after the great Mysteries, and seek them with so earnest a Desire, yet giving God the glory accounting yourself unworthy in your high Art, and so humble yourself before God: therefore God giveth you them, by so mean and poor an Instrument, who esteemeth himself much more unworthy of them; but yet would not willingly strive against his will: and so you are the cause that this hand findeth and attaineth them. 3. For, this hand knew nothing of the Mystery: It sought only for the Faith of Abraham, but the understanding of Abraham was also given unto it, which you have caused by your seeking. 4. Now have a care, that you also obtain the Spirit of Abraham, which hath written in the knowledge of this hand, we will impart it to you as a brother: for we are not your Lord in this hidden thing, but your servant. 5. Know us aright, we are Lazarus, and you may be accounted Abraham in comparison of us; you have laboured much more than we; but we are fallen into your Harvest: nor of merit, but by the Grace of the Giver: lest any tongue should boast in the sight of God, and say, this hath my understanding done. 6. You propound a deep Question, f Viz. in his outward Reason, or in the Old Adam. I understand it not: for if I should understand it, than I should dwell in the separated soul, and must have the very same spirit, and knowledge of that soul. 7. But now seeing we are one body in Christ, we have all of us Christ's Spirit; therefore in Christ we all see out of one Spirit, and have one knowledge; for he is become man in us, and all holy souls are our fellow-members, all begotten out of one: and we all have one will in Christ, in the true bosom of Abraham. 8. And now we have obtained strength to reveal this hidden thing to you in Christ; for our souls seethe in their soul; not as if they came to us, but we go to them: for they are in perfection, and we but g In part, or in imperfection. in part. 9 And now we are able to answer you, not from the reason of the outward world; but from the Image in Christ, and from his and our Spirit. 10. You ask, whether the separated souls take care of humane matters, and allow, or disallow them? Now this you must understand to be in three different manners, concerning three several sorts of souls. 11. First, those souls, which yet have not attained Heaven, and so stick in the source, in the Principle, in the Birth, those have yet the humane Essence with the works in them: they diligently search out the cause of their h Or stay in that condition. Retention. 12. And therefore many of them come again with the astral Spirit, and wander up and down in their houses and places of abode, and appear in a humane Shape, and desire this and that, and oftentimes take care about their wills or Testaments, and also think to procure the blessing of the Saints, that they may rest: and if their Earthly affairs do still stick in them, they take care many times also about their Children and friends. 13. This condition of theirs continueth so long, till they fall into their Rest; and till their astral Spirit be consumed; then all such do, care, and perplexities are at an end, and they also have no more knowledge thereof, but that they see them merely in the Wonders, in the Magic. 14. But it stirreth not the Turba, neither seeketh what is in this world: for, it being once passed through Death from the Turba, it desireth such things no more; It also taketh no further care: for care stirreth up the Turba, and then the will of the Soul should be forced to enter with its Spirit into earthly things; but it had rather let such things alone, because it hardly got rid of them before; It will no more entertain the Earthly will. 15. This is an Answer concerning this first sort, and we tell you plainly, and in Truth; that this sort (after they are once received into Grace) take no more care purposely about humane Earthly i Or affairs. matters: but it beholdeth the heavenly matters, which are brought to it by the Spirit of man, and rejoiceth in them; but there is somewhat still behind, which is this. 16. A living man hath such Power, that he is able with his Spirit, to go into Heaven to the separated souls, and stir them up about some Question by a hearty Desire: but it must be earnest, it must be Faith, that can break open a Principle. 17. And this we see in Samuel the Prophet, whom the k Saul. King of Israel raised up: that he might make his will known to him: though this seem otherwise to some: of whom we may well say, that they are blind and void of knowledge, for they speak but their own scholastic Fables, and frame Opinions about that they have no knowledge of in the Spirit: and these are Babel. 18. Now secondly, the other sort, which sink into Death without a l Or the body of Christ. body, they are wholly in one, and the same place of the Principle, in which the first sort are, which afterward did sink down in themselves: All these take no evil affairs upon them, wherein the Turba sticketh. 19 But when the honest souls which are alive, send them their works, with their Spirit and will, they rejoice in them, and are so affable, that they appear to men Magically in sleep, and show them good ways, and many times reveal Arts which lie in m In Arcano, in the most inward Mystery. secret, viz. in the Abyss of the soul. 20. For, seeing the Earthly Spirit thrusteth its Mystery before the soul, and keepeth the soul captive in that Mystery, therefore the Spirit of the Soul cannot always attain the deepest secrets; but after the departure of the body, the soul is naked, and that especially, if it be without a New body; than it beholdeth it itself, and also its Wonders: and it can very well show one that is living somewhat (if he be honest and have not stirred up the Turba) in the sleeping Magia: for Dreams are wholly Magical, and the soul without a Body is in the Magia of God. 21. Thus know that no soul separated from the body entereth into any wicked matter, except it be a damned soul, which indeed entereth in Magically, and hath its joy therein, and teacheth most notorious vile pranks in Dreams, for it is a servant of the Devil. 22. And whatsoever a wicked man desireth, that the Devil readily helpeth him to; for he can do it better by the soul of a man then of himself, for he is too crude, and n Makes horror in the Magia. terrifieth the Magia, so that the Elementary Spirit is astonished, and o Or raiseth up. awakeneth the body. 23. Also you must know this, that all is done Magically in the will, without p Raising of the p●●●e, or property. awakening of the source: no soul riseth with its Essences of its own accord to please Man; unless man raise, and disturb it himself. 24. There are many villainies in Necromancy, which can many times vex and torment the Spirits of men; but it can do so to no soul, that is clothed with Christ's Essentiality; for, that soul is free. 25. The third sort of separated souls, which are in Abraham's bosom, in Christ, having the heavenly Essentiality, none can stir them, except they will themselves, as when they bear a favour to a soul that is like themselves: also they take no Earthly thing upon them, except it maketh for the Glory of God, and then they are restless to reveal something in a Magical manner. 26. But they let no Turba into them; neither do they intercede with God for us; but whatsoever cometh to them they rejoice in it, with the Angels: for, the Angels rejoice at a sinner that repenteth; then much more, the souls. 27. Why should they pray to God for us? it lieth not in their Prayer; but in man's entering into God; when he strongly turneth his will to God, than Gods Spitit helpeth him without q Their praying, or intercession for us. Prayers. 28. For, his Arms are stretched forth day and night to help Man; what need is there then of their Prayers? It is the will of God that man should come to him. 29. Shall then a r A separated soul of a Saint. soul be so presumptuous as to make God so severe a Judge, as not to be willing to receive a returning sinner? surely no true knowledge of God were in this: But when they see the soul pierce in with its Spirit to God; it is great joy to them that God's Kingdom is enlarged. 30. The heavenly soul hath God's will: what God willeth, that it willeth also; but it is God's Spirit itself that will help the converted sinner. 31. The souls see well how God's Spirit pierceth into the soul, if the will of the soul do but give way to it: there is no need of the Prayers of any s Or blessed soul. Angel: they all wish that God's Kingdom may come, and that Gods will be done: but the Honour of Government they give to God. 32. That men in Popery have invocated great Saints that are dead: and that they also have appeared to men, and wrought t Or Miracles. Wonders, we acknowledge it, and it is true: and although it be now taught against, it is by those that are indeed quite ignorant in it: It hath another A. B. C. which all of them on both sides do not understand at all. 33. The Faith of one receiveth the Faith of another, the Faith of the living took hold of the Faith of the Saints departed, and the u Viz. the will that is strong. Faith hath wrought Wonders. 34. Yea it is so powerful, that it can throw down Mountains! shall then the pure Faith of the Saints in the Faith of the living be able to do nothing? Indeed it could even x Or break in pieces. destroy the whole world, if God would but suffer it. 35. As he hath permitted it to work so fare sometimes, that the Heathen have been converted by such means, when they have seen such Wonders wrought at the y Or departure. Death of Saints. 36. Should not a soul in heaven be willing to put forth its Faith for the glory of God, and the working of wonders for him? This is even done by the Holy Ghost, who hath wrought the Wonders by the Faith of both parties; and they are only the Wonders of God, and of his Children- 37. But this is wholly cast to the ground, and now there is so learned a School, that it contemneth all God's z Or Miracles. Wonders: but it is Babel, and not the Spirit of God; It is envious Pride; They stand aloft and cry; Come ye all to me, here is Christ, here is the Gospel: Indeed there is Pride, Covetousness, Ambition, and self, arrogating malapertness, a lifting up of proud Babel. 38. It is even the old Antichrist, and they are young twigs sprung out of the old Tree, and they have stirred up the Turba with their strong wrathful sap: which Turba shall root up the whole Tree, for God hath cursed it: it is wholly evil, and wormeaten, it shall down. 39 For, there is a young Tree grown out of the Root, out of the old Root, which shall discover what the old Tree hath been in its Wonders. 40. Yet we would not upbraid any, but only speak of our Wonders: and say that the servant shall enter into the House, and be free, for the time is at hand, that he should eat with the Son, and be merry and rejoice with him. 41. Thus we answer this your Question summarily, that indeed, the Holy souls do certainly know of our holy works, and approve of them, but they do not at all regard false works: for, they dwell in another Principle, into which no evil work can come, nay, they do not so, nor do they inquire after that which belongeth to the Devil: also they know nothing but that which reacheth to their Principle. 42. Children, Parents, friends, and strangers are all alike to them; for, in Heaven we are all Brethren: They take no greater care of Parents, or Children than they do of others, unless they serve God, and then their service of God is acceptable and joyful to them; but they enter not into their a The evil which they do or suffer justly. Turba. 43. For after the last Day, honest Parents shall know nothing of their Children which are in Hell: Therefore it is sufficiently and plainly known to us, that they now also take no care about wicked matters. The seven and twentieth Question. Whether do the Souls * Or in Death. departed, know and understand this, or that business and Art, whereof, while they were in the body they had sufficient Skill. 1. THis Question is like the former: all their works appear to them in their will after a Magical manner: they see them, but the figure of them, shall then first be given them at the Day of Restauration; so that they shall be able rightly to behold their works: for, they must first be tried by the Fire; and whatsoever is false, the b Uncleanness, or dross. Turba of that must remain in the Fire, according to the words of c The words of Christ in Paul. Christ. 2. But it is strange that men should ask whether they know Arts or no; without Question they know all Arts, how deeply soever they are grounded: but they dare not d Or bring them into act. awaken them, that they appear in Spirit: for, Arts are borne in the Centre of Nature, out of those Essences wherein the Wonders lie, which they sought in this world, so fare as they had the Mystery made known to them. 3. A soul that is without the Divine body, doth not willingly enter into the Mystery for Art, it stands still in its rest, it feareth the Turba; It giveth God the glory. 4. But those souls that are highly enlightened, who have heavenly Essentiality in their Spirit, They have all knowledge of heavenly things, and of whatsoever lieth hid in the Mystery: especially those who had acquaintance with the Mystery in this Life: the other dive not in into the Mystery. 5. For, every one continueth in his e Or Employment. calling; in that, which he delighted in here, although there be no such working, yet they have their joy in it: for, in Heaven there is an humble simple children's Life. 6. Why then should they search or care for Art, when the whole Mystery of God standeth open, God filleth All in All: there is only a mere Wonder; they All live in Wonders, and are all of them the Art of God: they have great knowledge; but in a paradisical simple children's Life. The eight and twentieth Question. Whether hath the Soul any more knowledge of Divine, Angelical, Earthly, and Devilish things? and whether can it get more certain experience, and knowledge of them, than it had in the body? 1. COncerning Divine and Angelical knowledge, certainly it hath much more of that: for, it is in the Principle of God: the Son seethe very well what the Father doth in his House; and so likewise the soul seethe what is in Heaven. 2. Their knowledge is different; for the highest knowledge is in the Majesty: and therefore most souls must wait till the last Day, when they shall receive their new Body. 3. But the highly enlightened souls, which are in the Divine body and Power: they have superabundant understanding and knowledge of God, and also of the Angels: for, they continue in the Wonders of God, till they shall bring their own Wonders thither. 4. The souls that are without a body, are in Heaven, in God, as it were Magically: they awaken no Wonders, but are under God's Altar, and expect the Wonders, at the Day of the Appearance. 5. They take no care about devilish matters, it belongeth to the Angels to strive with the Devils, and to defend man: No f No holy soul. soul imagineth into Hell, it is Enmity to it. The nine and twentieth Question. What is the Souls Rest, g Or Resurrection. Awakening and h Clarification, or transfiguration. Glorification? 1. THis is already sufficiently cleared; their Rest is without Essence in the stillness, where they are in God's hand, and no i Pain, or Turba. source toucheth them, they have no feeling of any source, but they are as one that lieth in a sweet sleep, and resteth very pleasingly. 2. Their glorification, in this mean time, is when they consider of the Joy to come, than the k Viz. the Spirit of the soul. Spirit entereth into the Majesty of God, and receiveth Joy, and l Glorious illustration. Clarity: and so all this time they trim their Lamps, that they may the more m cheerfully. readily receive their bridegroom in their New bodies. 3. There is a very sweet, Magical, paradisical joy in them: but Paradise is not yet fully n Stirring, or working. manifested in them, with total perfection, for that belongeth to the New body, [which shall rise] out of the Earth. 4. The first body which God created, and Christ redeemed with his blood, that will bring the Wonders with it, and enter again into Paradise, and be clothed with the Majesty of God, and then the Tabernacle of God is with Men. The thirtieth Question. What is the Difference between the Resurrection of the flesh, and of the Soul, both of the Living and of the Dead? 1. CHrist saith concerning this, that there shall be a great difference: therefore we direct you t●●he Scripture, for it shall come to pass just according to the Holy Scripture. 2. Seeing that humane Reason cannot search, or find it out, how should I answer you more than the Scripture speaketh of? yet seeing you so earnestly desire, and long to know these things, you even become the Finder in your seeking, and I am but the Instrument. 3. And although it be declared and given to me, yet it is not a thing that consisteth in my understanding, or knowing, but the knowing consisteth in the Spirit of Christ: according to which this hand speaketh of us, for it speaketh from two Persons, and two Persons say, not I, but we, and speaketh of two, as a Lord who speaketh of his person, and of his o Office, Authority, Power, or Jurisdiction. Dominion. 4. Thus also the Children and servants of God, ought not to say the knowledge is mine, the understanding is mine, but give God the glory: and in their manifestation of the Wonders of God, should speak of two, viz. of the Giver and Receiver. 5. Neither should any understand this our manner of writing so, as if the hand did glory, or boast itself of its humane Authority, and worthiness; though indeed we are worthy in Christ: but as to the outward Man we will have no honour or Renown, for the Renown is Gods. 6. We are Children of the Father, and must do as he will have us, and not bury the Talon (which he giveth us) in the Earth, for the Father will require it with increase, and if there be no increase of it, he taketh away that which he hath given, and giveth it to him who hath gained much: which would be a very lamentable taking away from me; for me to know and enjoy God, and then to lose him again; it were much better for me to lose the whole world, and the outward Life, than God, and the Kingdom of Heaven. 7. Neither is it a light matter to be disobedient to God: see what was brought upon Corah, Dathan, and Abiram by Moses: we say the same shall come upon the disobedient and scorners. 8. Indeed the scorner seethe not his punishment instantly, but his p Viz. his perturbation, malice, and wickedness maketh a figure of it. Turba taketh it in; îf he hath been a jeering scorner and Reviler, and now would feign be delivered from his q Or sin. Turba, than he must bewail it in bitter lamentation, and sorrow in the sight of God, or else he will carry his scorn with him into the Fire of Anger, and then it will gnaw him for ever: we would have this spoken for a warning. 9 For, we shall here describe a very earnest matter, be not deceived, God is not mocked: the wrathful Anger is in his Power, he hath Heaven and Hell in his Power, the last Judgement is an r Severe. earnest work. 10. And because we are to set down the Resurrection of the Dead, we must write the manner of it; what it is, and by what power this world shall s Or pass away. perish, and the Dead arise; it will be in earnest, account it no jesting matter, we shall speak of the very ground of it. 11. Do not think it it is a Fable, it proceedeth from the t Disturbance, or confusion. Turba, upon the u Or when the measure of your sin is full. Crown; the x The Spirit of the awakened wickednesses. Spirit of your own Turba declareth this unto you: for, the End hath found the beginning: thus the y Or works. Essences of the whole world are brought to z That they may be seen. Light in the middle, and thence your Prophet ariseth, viz. from the a Or works. Wonders which you have wrought, and he speaketh of the Destruction. 12. For, the Spirit of the Turba, shall not Govern, but the Spirit of Christ: he hath overcome Death, and taken the Turba captive: He leadeth Captivity captive as a Conqueror. 13. But the Turba will execute b Or Justice. Judgement: for it is God's servant in the Anger, not his Master but his servant: therefore that Thunder which shall make the Earth to tremble, will proceed out of the Mouth of God; which shall set the Elements and Firmament on fire. 14. The last Judgement belongeth to the Judge Christ, and the Holy Ghost: for, here the Centre of the Eternal Spirit will stir up itself, having also divided itself into three Principles, whereof one is the Spirit of Anger, and the other the Divine Spirit of Love, and the third is the Airy Spirit of the outward world. 15. The last c Or manifestation. moving belongeth to him; who according to the Deity is in the Mouth of Christ; but according to the wrath he is in the Hellish d Or property. source of Anguish: and according to the e Or works. Wonders, he is in the Spirit of this world. 16. And as he was the f Artificer, or framer, of all things. Worke-master of all Essences, so also it is he that shall give every thing it's own Mansion, and gather every thing into its own Granary. 17. For, he hath many helpers; viz. the Angels, they shall sever and part all asunder, and then the Father, g With the word of the Lord. cum verbo Domini, pronounceth the Sentence by the Mouth of Christ, and then the world beginneth to burn, and every thing entereth into its own Granary and Reservatory. 18. For, the Reservatories will be divers, not only two, viz. the two Principles; yet in two Principles; but with much difference: every thing according to its h Or power. virtue. 18. For, every work hath its Magical Principle, wherein it is contained as a peculiar Wonder, both in Heaven and Hell, every thing according to its Spirit, as it hath been good or evil, so will its form appear: and so also will its virtue be; like the flowers of the field in their differences: And, in this manner also shall the Glorification and joy of Man be all according to the i his works which he wrought here. Essence which he brought forth here. 20. But we understand here the Essence of Faith, (which is the virtue in the Essence of Love,) and not of the outward work: for, all shall be represented in the figure, in the Wonders; and that both as to the beginning and circumstances. 21. When the last Day shall begin to dawn, than the Deity manifesteth itself once more (and that is the third time) in all Forms, in Love and Anger: and then all things together at once shall be plainly laid open, and visibly set forth in the sight of all Creatures, in this manner following. 22. The beginning of the Creation, in the Word Fiat, hath enclosed this world in itself, as a Model; and k Or appointed. founded the limit, wherein now the Wonders are contained, which also were revealed in the middle, in the time, and brought to Essence, which were foreseen from Eternity in the wisdom, in the Magia of God, and will be together all in the Essence then, and then the l End, finishing, or consummation of all things. limit is nigh at hand, and there will be no time of seeking more, for then all is finished: whatsoever God had in his Eternal Counsel, he hath conceived and manifested in time. 23. Now here is the End of time, for then the beginning hath found the end, and the End is then the beginning, and passeth again into that which it was from Eternity. 24. But the m Viz. the world, and every creature. middle with the n Viz. all that hath been done in the world from the beginning to the End. Wonders which were manifested in the time, continueth for evermore in the beginning and in the End, as an Eternal middle, with its Wonders, viz. with the Angels and men, and their Essences: as also the figures of all Creatures, and all what ever hath been Essential at any time: the Earth with its Metals, also stones, and all material substances, as Trees, and herbs: all these stand in the Figure, in the middle, and in the Wonders, but quite void of such Essences and life. 25. For, no Beast cometh again, but its figure continueth in the Magia; for, it arose out of the Eternal Glass, so that now (when the outward Earthly Glass breaketh) it must remain in the Eternal as a Wonder, to God's honour and glory for evermore. 26. And these Essences belong all to Paradise: for, they shall be the Holy Paradise wherein the heavenly Essences shall bear Essential palpable fruit. 27. And as here in this Life, we do account the fruits of the Earth, (proceeding from its Essence,) as o Inanimate. senseless things. dead things without p Life, or sense. understanding, so also the Bestial and Earthly Image of this world shall appear as a dead Essence, and so shall the Essence of all Creatures; they shall remain as a shadow. 28. But Paradise hath and beareth fruit from the virtue of Eternal Life, that is, from God's q Or Wonders. Essences: Now all that which for the most part is hidden from us here; tstat is enclosed in the word Fiat, in the beginning and End, and it lieth therein as a great Mystery. 29. But no● the Spirit of the first Creation will move all the three Principles: yet before that be brought to pass; the Word of God r Formeth itself by the Spirit. conceiveth itself with this Spirit; like an elevation, or manifestation of the Deity. 30. For, the Spirit stirreth the Turba of all Essences in all the three Principles; and than whatever is in Heaven, Hell, or this world, will be manifested in one hour. 31 For the Turba stirreth up all Essences, and all creatures, and all whatever is in Heaven and Hell, will be made visible, and every one shall see the works of his own Heart, be they good or evil. 32. In this hour also the Judge Christ will appear, upon the Bow of the Ternary as upon a Rainbow; according to the Principle of this world, it is a natural Rainbow, but according to the Principle of God it is the ternary, the Cross with a twofold Rainbow, having one part turned towards the Internal Principle, that is, in the Abyss of the Anger, and there he sitteth upon the Anger of God: this the Devils, and all wicked men shall see. 33. For, this Bow is included in all the three Principles, and this Judge Christ sitteth upon, and in the Omnipotency of Eternity, above all that s Or ever had a Being. is called Essence. 34. Then the Miserable horror of all Devils and wicked men will arise: and they will howl, lament, yell, and cry, and say unto the wise Virgins, give us some of your Oil. O! comfort us we entreat you, we beseech you teach us! what we shall do? Give us some of your holiness that we may be able to stand before the Angry Countenance of God; for the Eye of Hell standeth wide open; whither shall we fly from this Anger? 35. And the wise Virgins, viz. the Children of God, will say: away to your t Those that sell. Merchants, and buy Oil for yourselves; lest there be not enough for us and you: we have but enough for ourselves; away, to your Hypocrites and Deceivers, who have tickled your ears with u Seeming holiness. and purity. flattering [fine] dissimulation for your Money; there buy for yourselves: what? have you need of us now? Have not we been your fools? Away now with the flourishing show of your deceit and hypocrisy, we will not make ourselves partakers with you; lest we smart for it. 36. They shall then stand in great horror and trembling, yelling, and crying to the Judge Christ: but his wrathful Eye x Or by. with their Turba, entereth into the very Heart, piercing through Spirit and flesh, through marrow and bones; for, the soul in the Turba by the moving of God is stirred up already beforehand in the Wrathfulness. 37. And then they will fall to the ground for very Anguish, and some of them shall by't or gnaw their hlasphemous tongues, and the proud will say, O ye Mountains fall on us, and ye Hills cover us from the Eye of this wrathfulness: they will creep into the Caves, and clefts of the Rocks, and endeavour to bury themselves in the Mountains: they would willingly kill themselves, but there is no Death more; they will endeavour to bereave themselves of Life with Weapons yet there is no dying, but Wrath and Anger left. 38. In this horror all the buildings in the world will fall down; for the Earth will tremble, as if it were shaken with Thunder, and the horror will be in all living things; every thing according to its y Property, or Condition. Source; a Beast hath no such source as the soul hath, only it is afraid of the Turba. 39 And in this elevation and Commotion, all waters will arise above the height of all Mountains, so that there will be no z Or respiration. breathing upon the Earth, they will rise so high that they will be as it were consumed: All things will be so comprehended in the Anger, in the Turba, that there will be nothing but mere Anguish in the Elements. 40. All high Mountains and Rocks cleave asunder and tumble down; the a That is, those properties which are in the Firmament: or a Magic desire, as ver. 41. following. Stars likewise fall to the Earth with their strong influence and virtue: All this will be brought to pass in several days; for, as the world was created, so it shall have its End: for, the b Seeking, or earnest desire. longing of the Earth in its Anguish, will draw the Stars to it, as it hath always done c Or all this while. in this time: so that the Earthly body hath drawn the d Desire, or longing. seeking of the Stars to it. 41. For, the Stars are a Magical d Desire, or longing. seeking, which hath awakened Life: therefore now when the Earth is awakened in the great Turba, it will then become so thirsty and hungry, that it will draw down the Stars to it, there will be such an Anguish upon the Earth. 42. But the Children of God shall lift up their Eyes and hands to Christ; for joy that the Day of their Deliverance is at hand: for the e The water. Anguish doth not touch them. 43. And in those days (but how many are appointed for it, are only known to God, for in six days the world, and all its Hosts were created; but it is now hidden to us) the water will return again to its own place, and fill all the Deeps in a more abundant manner than they were before. 44. For, now Death cometh thereby: and in that hour, all Creatures, except man, shall die: also all men that have crept into the Rocks and Mountains shall come forth, but with anguish of their Conscience (although as yet the Turba hindered so, that the horror was in Death;) for, the falling of the water doth captivate the Turba. 45. And then the voice of the Holy ternary, will put forth itself according to all the three Principles, and say by the Mouth of Christ the Judge: Arise ye Dead and come to Judgement. 46. This voice is the original, Eternal Spirit, which upholdeth every life, and which also hath always governed in all the three Principles: for, it is that Spirit, whence the life of every thing hath sprung, and in which it consisteth to Eternity; It hath been the life and motion of all things, in which the beginning, and also the end of every life hath stood, yes, even the Eternity itself: for, it is from Eternity and the Creator of all things. 47. It hath two Eternal beginnings, viz. one in the Fire, and one in the Light: and the third beginning is become the f Wherein the Eternal hath been beheld. Glass of the Eternal, viz. the Spirit of this world; also it hath been as a Wonder in this world, and the Wonders have been made manifest by it: and it is he to whom the last Judgement doth belong, his moving is the last. 48. For, in the Creation he moved the Father; and in the Incarnation of the Word, the Son, and now the last moving, and the Judgement is his: he will reduce every thing to its Eternal abode; and this is done by the voice of the word proceeding from the Mouth of Christ. 49. For, the Spirit goeth forth in two Principles in God: that is, in the Anger or Fire, he goeth forth as the earnest wrath of the Fire-life; in the light of the Love he goeth forth as a flame of the Divine Majesty; and in the Spirit of this world he goeth forth as a Wonder of Life; and all this is undeniable. 50. And if perhaps some person would arrogate such exceeding high Learning to himself, as to gainsay it, to him we offer to demonstrate it, in every thing, we will except nothing in this world: every thing will afford an evident Testimony of it: let him come to us when he will: he ought not to put it off, and say, we are mad: for if these few words will not satisfy him, we will so evidence it to him, that he himself shall find and see who himself is: yes though the Devil himself should burst for very Anger, yet we would set it down plainly before his eyes. 51. Now seeing this Spirit hath the word Fiat, (viz. God's word,) and the Centre of Nature, whence it hath its Eternal Original; and as the Spirit of the Centre hath a twofold Effluence (the first being in the Fire, in the Essences of the Original of Life, in the ground of the Origînall of the soul: and the second in the light of the Fire, which is the second g Or Property. source, which buddeth afresh through Death, and is called the Kingdom of God; where also in the Light it is a flame of Love, and in the Fire it is a flame of Anger.) 52. And therefore it will break open the Gates of Death, for it shall raise the Dead: and it hath the word Fiat in it, and this Fiat is both in the soul, and in the body also; and although the body have been long corrupted, yet the Turba remaineth still in the Fiat with the Wonders of the body. 53. And now the four Elements must restore to the Fiat that Essence which they have swallowed up: for h Verbum Domini. the word of the Lord is in it, but in its own Principle: Every thing must i Give, or yield up. restore that which it hath received, viz. the Earth, the body viz. the k The substance, or dross. Phur ' and the water also its Essence, that is, l The Light. Sul; The Air, the sound, and voice of the words: and the Fire, the Essences of the soul, for All things must be judged. 54. All the words which the Mouth hath spoken, which the Air hath received into it, and m Which Air. hath served for the making of the words, these the Air shall again n Or represent. bring forth: for it is the Glass of the Eternal Spirit: the Spirit seethe them in the Glass. 55. And so man shall be Judged according to his heart, mind, and thoughts; for, the Turba is in all malice or wickedness; which is contrary to Love: here will be no making of excuse; for every one will accuse himself, his own Turba will accuse him. 56. And thus, (you must understand) the Spirit which is All in All, will raise up every Life which hath been immortal, and (by the Fiat) give it to the body; for the Fiat draweth the body to the soul: and all its deeds and Wonders with it, yea, all that it hath done in this life by word or Deed: all that hath reached the o The most inward and deepest ground. Abyss of the soul, must come forth. 57 For, in the still Eternity there shall be no Turba more; and therefore Every Essence shall be p Tried, washed, cleansed, or purged. refined by the Fire, and the q Sin and wickedness. Turba shall remain in the Fire, and all whatever is evil and capable of the Turba (unless it were washed away in the water of life, by the conversion of the soul here in this life,) must remain in the Fire. 58. Now, if any man have sown much in the Fire, he shall suffer loss: as the Scripture telleth us, that the works of the wicked shall remain in the fire, and he shall suffer loss. 59 But you must understand us aright; the body which hath been here upon Earth; that evil corruptible body which hath devoured the Noble and excellent Image of Paradise: shall come, and stand forth with its precious Image in it: It must give an account of the Image of God. 60. Now blessed are they that have Christ's Spirit, they have their first Image in the word Fiat; which must restore it again to the soul, and that in the Adamicall Body. 61. But they that have not Christ's Spirit shall stand forth in the evil body: but their soul shall have lost their true Image, and they shall have such an Image in the Spirit of the Soul, as their wills have been here: as their daily lust hath been, so shall their Image be. 62. And in that hour also the wrathful Fiat of the Darkness shall bring forth the Devils; who shall then receive their wages and lodging: at the hearing of which they tremble. 63. Thus all the Dead, both good and evil shall arise, every one in his r The transitory, and Eternal body. twofold body, and shall have the soul with the Spirit in the body. 64. One shall have the outward Earthly s Life in four Copies; it may be body, by the sense. Life, and therein a bestial Image in the Spirit of the Soul; and in the Inward Image he shall have the Essentiality of the wrathful Anger. 65. Another shall have the outward body, and Christ's Image therein, and the Divine Spirit of Love shall shine in the Spirit of his soul; which body the word Fiat clotheth again with the true, and pure Adamicall Image. 66. For, the pure Image hath been hidden in God, in the Word which became Man: and now when the Soul cometh to the Limit, it obtaineth that again, and also the fair and excellent t See the book of the three Principles, ch. 12. ver. 53. Virgin of the Wisdom of God. 67. For, the noble Image was destroyed in Adam when the woman was taken out of him, so that he retained only the Tincture of the Fire; and the woman had the Tincture of the Spirit: but u In the Resurrection. now both return to them wholly again. 68 For, the woman shall receive the Tincture of the Fire, in the Divine Fire, so that she shall be as Adam was, neither Man nor woman: but a Virgin full of Chastity, without the x Form, or distinction. shape or members of Man or woman. 69. And then they shall no more say, thou art my husband, or thou art my wife, but they are brethren: indeed there shall some remaining tokens of the differences be in the Divine Magical Wonders, but none will regard that: for, they are all of them merely the Children of God, living the life of Children in the delighting sport of love. 70. All this shall be done before the Sentence, for, the trial will be the first, and the sentence the last Day of Judgement: and those that are then alive shall not die; but shall be presented with the other by the voice of God before the y Or Righteousness. Judgement of God. 71. The word Fiat shall bring all thither, and all shall be presented in their own Order by the Fiat, as first, Emperors and Kings, and then their Subjects over whom they reigned, Princes, Noblemen, Governors, Magistrates, and Superiors, every one in his z Or Calling. Condition. 72. And here, all those that have taken upon them to be Christ's Shepherds without the calling of God, a The Divine calling, or true Jus Divinum. shall stand in the midst of their flock of sheep, and give an account of their b Do, or works and teaching. course of Life and Doctrine: and whether they have been Christ's Shepherds, and have fed the Sheep, or no, or whether they have been c For live, or Money, as Hirelings. servants, or Ministers to their own Bellies? And here the Spirit will make enquiry into their calling, and try, whether they have entered into the sheepfold by his Election and Power, or by man's favour without the Spirit and Election of God. 73. For the Judge will say unto them, now give an account of your life, works, words, deeds, and ways: there the Turba of every one will declare what he hath been: for now all things shall appear in the Figure, within them and without them, so that there shall be no d Or lying denial, for the Spirit e Of the Judge. by the Turba, proveth the soul, Spirit, and Flesh; here all will be manifested. 74. Kings and Princes shall be constrained to give an account of their Subjects, how they have ruled and protected them, what kind of Government they have used, why they have taken away the lives of many by Tyranny, and why they have shed innocent blood, also why they have made war for their Covetousness, and their Pleasure's sake? 75. In like manner all other Superiors will be called to an account, why they have intruded themselves into Office, and made themselves f Or Magistrates. Lords over the simple, and have afflicted, oppressed, and squeezed them, and why they have taken away their sweat, and spent it in Pride? 76. Here the root whence they came, and from which they are grown, will be enquired after, whether they bear the g Or stamp. Ordinance of God, and whether they have their Original in the Heavenly Fiat, or in the Hellish F●at from the Anger? There every one must give an account of his h Or State. Condition; whether he hath thrust himself into Office out of Covetousness and Pride, and made himself a Magistrate, or whether his Government be ordained of God. 77. Therefore ye Rulers and Potentates of the world, look to it, and see whether you be the Ordinance of God? and are placed in the Right, Divine Order? Have a care how you deal with the distressed inferior: for, now he standeth before your Eyes, and blameth you, saying, that you have been the cause of all his sins, and wickedness. 78. For, there one will cry out and accuse the other, saying, that he hath caused me to commit such ludenesse, and will curse him: the Inferior his Superiors, and the Superiors their Superiors: Also the Prince will accuse his false Counselors, and his Counselors the Priests, because they did not reprove their Courses; but soothed and flattered them for Ambition, and honour sake. 79. How will you be able to stand, ye i Or Universities. high Schools, and Doctors: even all of you who have set up yourselves in Christ's stead, and have so proudly k Or disputed. wrangled about Christ's Cup, also about Christ's Doctrine and Glory: that you have provoked and put on the Princes of your Land (who are the Ordinance of God) to war and bloodshed; for a few l Terms of Art. words sake, which you yourselves have m Or Contrived. forged. 80. Where is Christ's teaching and Spirit of Love, who said, Love one another, for thereby shall they know that ye are my Disciples? Where is your Love: look upon your bloody instigations, wherewith you have encouraged men to battle, and have lead the world astray from Love and n Or Concord. Unanimity. 81. Ye have made Rents and Divisions: so that Kings have been at variance and enmity for your Pride sake; in that you have wrested the words of Christ, and have not regarded whether you have had Christ's Spirit, and o Or meaning. Will or no: and therefore you above all others shall give an heavy account; for you have known the will of the Lord, and have not done it, you have run and thrust yourselves into Christ's Office, merely to get profit, favour and Honour: you have not regarded the Spirit of God: therefore the Spirit calleth you Babel; a confusion of all those that live. 82. You have set the whole world at odds, and though you should teach them Love, you have taught them Contention and strife, so that one brother hath hated and persecuted another for your p Opinions, or Doctrines, which you have set down for Orthodox. fables sake; O! how is the name of Christ q Reproached, or scandal said for your disputations sake. blasphemed for your contention's sake: whether will you betake yourselves, and where will you abide? when this shall be set before your Eyes, and the whole world cry woe, woe, woe to you. 83. Also here the Angels who are the Reapers shall divide all into two Herds, and place the r Or Righteous. Honest at the Right hand, and the wicked at the left, viz. at the Eye of Anger; for, the Principle of Light is here called the Right hand, and the Principle of Fire the Left. 84. And thus the Tribunal or seat of Judgement will be set: All the great Shepherds whom God hath ●e●t forth for a Light to the world, who have reproved and taught, as the Patriarches who taught of the Promise of Christ, shall be placed with the Prophets and Apostles, at the Right hand of the Judgement: and Moses, and all Teachers of the s And Lawgivers. Law, at the left hand of the Judgement. 85. For, Moses and Elias, and all those exceeding precious teachers of the Law, bear the f●ery Sword, and require God's Justice, and they at the Right hand God's Mercy. 86. And in this hour is the very last Day, when the Judge shall say, Come ye blessed of my Father, inherit the Kingdom prepared for you from the Beginning: for, I was hungry, thirsty, naked, sick, and in Prison, and you have administered to me. 87. And to the wicked company: Go ye cursed into everlasting fire, I know you not; for I have been hungry, thirsty, naked, sick, and in Prison, and you administered not to me. 88 And then they will excuse themselves before the presence of the Judge, and say, we knew thee not Lord, but he shall say, being you have not done this to my poor Children, you have not done it to me. 89. And here the Spirit of God will manifest himself forthwith in all the three Principles, and stir up the t Or Ground. Centre of Nature, so that it shall burn in the fire of Anger: for all, both Heaven, Earth, and the Firmament, will be set on Fire together. 90. And the Turba will swallow up the Earthly world in the Fire, and restore it to that which it was before the Creation: only the u Viz. All whatsoever grew, was borne, made, or done, by word or Deed, from the beginning of the world to the End. Wonders remain still in two Principles; the third Principle doth vanish quite away, all but the Wonders, which shall be brought into the beginning. 91. And then the Earthly Life, and the Earthly Body will fall away, and the Fire will consume them. 92. And the Glorious bright paradisical Body of the Righteous shall pass through the Fire, with its own Wonders, which shall follow it, and whatsoever is false shall remain in the Fire. 93. And so they shall be carried through the Fire, in the twinkling of an Eye: and the fire comprehendeth them not; for, as little as the fire can retain the light or Wind, so little can x The fire of Wrath. it retain the Light of the Holy men: for they can dwell in the Fire, without feeling any pain. 94. Then instantly, by the kindling of the Fire, the Divine Majesty and paradisical Life is made ready, and thither they enter as Children, and live Eternally with their Father in one Love, in a simple Childlike Life; and this is a Communion of Saints together. 95. There is no Day, or Night there; for the Sun passeth away, and the Stars pass away, but their y Or operations. Wonders remain apparently in the Great z See in the small six points what the Magia is. Magia to the glory of God: thus they shall pass away. 96. The wicked also must go into the Fire, and their Earthly Life will also fall away, and their a Or Vizard. monstrous Image will appear in the Spirit, according to the shape of all hideous abominable Beasts, like the Devils. 97. For they dwell in one and the same Principle, and Lucifer is their great Prince, whom indeed they served here, though they depended on their Hypocrites, for a false Paradise. 98. Thus my beloved friend, you have a brief description, and Declaration of the last Judgement Day: for whatsoever is of this world shall pass away. 99 The Earth, and all stony Rocks, and Elements will melt away, and that only will remain which God would have; and for the sake of which he hath created this word. 100 Both the good and the evil were clearly b God hath foreseen the Good according to his Love, (according to which he is called God) and according to his wrath, or Nature, (according to which he is called an Angry, Jealous God, and a consuming Fire) he hath foreseen the evil: but not ordained it. foreseen in Eternity, and were only made Essential in this world, that they might be a Wonder; and hereafter they remain so to Etetnity. The one and thirtieth Question. What kind of New glorified Bodies shall the Holy Souls have? 1. THis hath been already sufficiently declared; for, as every one shall be clothed with the power of Love, Righteousness, and Purity, and as his excellent works of Faith have been, so shall he gloriously shine. 2. Yet there will be very much difference: for the works of many will all remain in the Fire, and he himself will hardly escape; he will not shine as the c Viz. the great Saints. Saints. 3. For, (as the Scripture saith) they shall excel one another as the Stars of Heaven: But there will be no d Or envying. grudging, but every one will rejoice at the Excellency of the other; for there is no other light there then God, filling All in All. 4. And so every one as his e Or Virtue. Power is capable of the Light, shall receive the brightness of the Majesty of God: for after this Life there will be no bettering, but every thing remaineth as it returneth home. 5. For, there the Judge Christ will deliver up the Kingdom to his Father; and ●hen we shall no more need any Teachers and Guides: But he is our King and Brother; there is no commanding more; but we are with him as a child with the Father: whatsoever we do, it is good; for all falsehood is done away. The two and thirtieth Question. What shall the Form, Condition, Joy, and Glory of the Soul be, in the Life to come? 1. HEre we must consider Paradise; for, this outward world with its fruits and colours hath been a Figure of Paradise: for, Paradise was f Or within us. in us; and the outward Spirit bereft us of it, and drew us into itself; for, when Adam lusted after it, his own lust took him captive. 2. But we shall now enter into it again, and Eternally solace ourselves in the excellent beautiful flourishing of all manner of flowers, and Forms, both of Trees, and Plants, and all kind of Fruits; but they will not be so Earthly gross and palpable. 3. For, then our bodies shall not be so; how then can that Essence be so? all things there will be Angelical: the Fruits are more g clear, subtle, transparent, bright, and shining. pure and fine, then are now in the outward Elements, for they make no impurity when we have eaten them. 4. We shall have no stomach or entrails, which we shall need to fill, as we do here, this devouring stomach; but all there, is in Power, we shall eat in the Mouth and not receive into the body: we shall need no teeth to chew withal, there is mere Power; and yet in a true Natural form and manner with shining colours. 5. And so the Kingdom of Heaven consisteth not in eating and drinking, but in Peace and Joy in the Holy Ghost, singing and sporting with the works of God's Wonders and the Loveliness of Paradise. 6. We shall lead a life like children, who rejoice and are very merry in their Sports; for there will be no sadness in our hearts, or fear of any thing: but a delightful h Play, sport, or exercise. Recreation with the Angels. 7. This world will be no more thought upon or regarded, for all Earthly knowledge and cogitations, shall remain in the Turba, of the Earthly Life, in the Fire. 8. We shall have no knowledge more of our Parents, Children, or friends, who are in Hell. 9 We shall all know one another among ourselves by Name; though the Earthly Name shall remain in the Turba: we shall have a Name according to our first Name, in the Language of Angels; which here in this life we do not understand: In the Language of Nature we understand somewhat of it, but here we have no tongue to speak it with. 10. None shall say to another, thou art my Husband, thou art my wife, thou art my Daughter, thou art my son, my servant, or my handmaid, all are alike there: we are all Children: there is neither Husband, nor wife, neither child, servant or maid, but all are free; every one is all: There is but one Sex, viz. Heavenly Virgins full of Modesty, Chastity and Purity. 11. All of us together are God's Spouse, and he is our Husband; He soweth his power into us, and we bring him forth praise and Glory. 12. There is such a kind of dancîng and singing, as Children use when they hold hands, and sing and dance a Round. 13. All Arts will be no account: But you must know that they who have ⁱ had the Mystery, Enjoyed the great hidden Wisdom, understanding, and Art. and to whom that hath been revealed; they shall have fare greater Wisdom and knowledge than others, and excel others much. 14. Indeed not in k Teaching, and ordering, or coaction. Doctrine and Discipline, but their wisdom will begin all manner of Exercise in the heavenly Mystery, to the stirring up of Joy: for as Children flock together when one beginneth a sport; so also here. 15. Little Children are our Schoolmasters till evil stir in them, and so they embrace the Turba Magna, but they bring their sport from the Mother's womb, which is a Remnant of Paradise: but all the rest is gone till we shall receive it again. 16. A King is of no more value there then a Beggar: if he have governed well, than his virtue followeth him, and he shall have the praise thereof in the Majesty; for he will obtain an excellent glorification, like a Shepherd over his flock. 17. But if he have been evil, and yet at last turned and entered in as by a ˡ thread; The thread of Faith at the last gasp. then his Kingly works remain in the Fire: and he will be accounted of m In the Kingdom of Heaven. here, than a Beggar who hath been honest; nay, he will not be so glorious as he. 18. Every one will be known by his works, what he hath been, when they shall set forth their Merchandise in the heavenly Magia, as Children do in their sport. 19 And yet you must know that it shall not be a Kingdom of Sport; but we shall speak of the Wonders and wisdom of God, and of the great Mysteries of the Heavenly Magia: the n The song of Miriam, Moses sister. song of the o Persecutor, plaguer or oppressor. great Hunter will continue there to the disgrace of the Devil, and to the praise of God. 20. We shall have some knowledge of Hell, but see nothing of it save only in the Magia, in the Mystery; for the Devils must dwell in the Darkness: the wrathful fire which is in them is their Light, they have eyes of Fire to see with all, all Fire besides is gone, for, the Majesty hath p Or allayed it. swallowed it up that it may burn in Love. 21. Though indeed there is fire in the Centre from which the Majesty ariseth; but this will not be allowed to the Devils; they shall be thrust out into Darkness, where there is howling and gnashing of Teeth, indeed more q More frost than fire. cold than heat. The three and thirtieth Question. What kind of matter shall our bodies have in the Life to come? 1. MY beloved friend, this is a mighty r Or strong. hard Question; the outward man must let it alone, and not meddle with it at all, for he is not worthy of it. 2. You know, that God is become Man, and hath taken our Flesh and blood, and soul upon him: Now Christ said, s Joh. 8.23. I am from above: t Joh. 3.13. None goeth into Heaven but the Son of Man which is come from Heaven, and is in Heaven. 3. Do you understand this, that he said, he is in Heaven? He spoke not only of his Deity, that is, of the Word; but of the Son of Man, even of that Word which was flesh; and this we are now to consider of: for, in that Flesh and Blood we must live Eternally, and we must have Christ's body, if we will subsist in God. 4. Yet we know of no other body that we shall have, but our u Job. 19.26, 27. own body, growing out of the Old Body, as a sprout groweth from a kernel: and such a Body Adam had in the Creation; but he was captivated by the x Or by the working property of this procreated world of four Elements. Kingdom of this world, and so became Earthly; this was his Fall; and this caused God to take a part of Adam, and make a woman of it, as we have written at large in our y Of the threefold Life. third Book. 5. Now we know well that Adam was a chaste Virgin before his sleep, and before Eve was made, but afterwards became a Man, z That is a bestial animal mortal man. having Deformity like a beast, of which we are yet ashamed at this very day in the sight of God, because we have Earthly bestial members for propagation. 6. Now Adam had the Virgin of Divine Wisdom in him, but when he fell, than it continued in its own Principle, and Adam a Or forsook it. departed from it. 7. But know that Christ became Man in that Virgin [which was] in the Earthly Mary; for the word of the Lord brought it with it into the body of Mary. 8. And here you must understand, that Christ became Flesh in the water of Eternal Life; (which flesh the whole Deity filleth,) and also in the b Substance, or properties. Essences of the Earthly Mary. 9 But Mary was blessed with the Heavenly Virgin, and so Christ became man in a pure vessel, and the Earthly man clavae to him. 10. For, because of the soul which he was to receive from c From the soul of Mary. Mary, he must therefore receive Mary's Flesh, yet in the blessing, in the Heavenly Virgin only. 11. The Tincture of the blood in the heavenly Virgin was heavenly: for, the d The Earthly Tincture, or substantial virtue. Earthly had not been able to pass, through the wrath of God, and through Death, much less had it had power to rise out of the grave. 12. That word which became Flesh had the water of Eternal Life, which did proceed from the Divine Majesty, and yet it was in Mary's blood: and here for further information we direct you to our third Book; where it is described at large. 13. And thus we tell you, we shall have a body consisting of Flesh and blood, such a body as Christ had; for Christ by his Incarnation is e Or borne. become Man in us. 14. When we are borne anew of water, and of the Spirit, then in Christ's Spirit, we are borne anew of Christ's flesh and blood, we put on Christ. 15. Christ becometh borne in the converted sinner, and he in Christ becometh the Child of God, this is the body we shall have in Heaven. 16. No gross bestial flesh, as we have in the Old Adam, but subtle flesh and blood, such flesh as can pass through wood, and stone, they remaining whole still; as Christ came in to his Disciples the door being shut: It is such a body as hath no Turba or fragility, Hell cannot retain it, it is like Eternity: and yet it is real flesh and blood, which our heavenly hands shall touch, and feel, and take hold of, also a visible Body as that is, which we have here in this world. 17. Now pray consider; how is it possible that such a body as we carry about us here, can be f Comprehend, or receive. capable of the Divine Majesty? sure it must be such a body, as is like the Majesty, that the Majesty can shine forth from it, out of the Tincture and water of Eternal Life. 18. Here indeed we are as it were g Or not intelligitable. dumb, to the apprehension of Reason, yet we are well enough understood by our Brethren: this belongeth to the h Such as love God, and are borne of him. Children. A Wolf desireth to fill his mouth with such a piece of flesh as will fill his belly; we speak not of such flesh, but such as Christ hath given us in his Testament, and left for a Remembrance, and as an Earnest that he will remain for ever with us; we in him and he in us. 19 Therefore we say, that we shall have the Divine Body and Christ's body which filleth Heaven: we shall not remain in that which is his Creature: but be joined one to another as members, brethren and Children. 20. There is but one Life in us all; there is nothing mortal, All proceed from the Eternal one; there is nothing that hath had any beginning but the Wonders only, one Essentiality is come out of the Eternal: we are as Gods: we are true Children of God, proceeding from his Essences in body and soul. The four and thirtieth Question. What is the miserable and horrible Estate of the Damned? 1. IT is sufficiently declared already: for, God's wrath in the Darkness is their dwelling Place: their Light is that which shineth from their fiery Eyes, like the glimmering of a flash of fire; they have no Light at all but that; for they dwell in that which is i As in utmost, or utter darkness. most uttermost: and so ascend in haughtiness above the Thrones like strong Champions: and yet they have different qualifications among them, as their Spirits differ. 2. For, a Dog doth like a Dog, a Wolf like a Wolf, and so a Horse, a Fowl, a Toad, a Serpent, every one in their kind: yet they are all more speedy and swift than thoughts. 3. They have their joy in their abominations, and their chiefest joy is to scorn God, in that they are fiery Spirits, and God a Spirit of Light. 4. Their boast is always of their strong, fiery might, they are as a Dragon that spiteth fire: they seek destruction and find abominations. 5. They have also fruit growing out of their own Principle, as the abominations of their wills are. 6. They have a sport like such as play with fireworks, as Rockets, and Balls of fire, also spitting fire out of their mouths, k Jesting, jeering, scoffing, and deriding in strange Apish gestures of face, and body. fooling, tumbling, and juggling, is their pastime; though indeed there is no time; nor no fear of any other Torment, after the last judgement Day! but their whole life is a continual fear, horror, terror and Lamentation: every one hath his work, (which he did here while he lived) in the Figure: which awakeneth the Turba there, and so he rideth in the Fire. 7. The soul hath no feeling of it; because itself is Fire, but the Turba doth plague it with those Abominations which it introduced; there is an Eternal despairing in them, and therefore they are Gods Enemies. 8. To blaspheme God is their chiefest Power: they devour Hellish brimstone and Abominations, for their fruits are a kind of stuff that is outwardly fair, but inwardly mere l Strong Abominations malice, or wickedness. wrathfulness: such Hypocrites as they have been upon Earth, such bread doth their Heaven afford them to eat. 9 They are at Liberty and not shut up at all, they may descend as deep as they will, for the Abyss and darkness is every where, and yet they are but in their first place: the deeper they desire to throw themselves, the deeper they fall, and yet they find no end, or bottom. 10. Their m Their time not the time of Man. number is not the number of any humane time, their n Refocillation. breath is a mere stink of Fire and Brimstone: when they consider themselves, in their Abominations, that they were once Angels and now Devils, then presently the gnawing worm ariseth, which biteth and tormenteth them. 11. To what end should their wickednesses be described? they are evil unclean Beasts, that which they practised on Earth, that followeth them, and that they desire to do there also, they drink down abomination and wickedness without measure. 12. Their o Or Dominion. Government is no way better to be known then in the Antichristian p Or Beast. horse and scornful men, who rave with cursing and blaspheming: yet this is but a q Shadow, or Resemblance. Glass of the hellish Abominations: we will not mention them any further, for they are not worth the speaking of. The five and thirtieth Question. What is the Enochian Life; and how long is it to continue? 1. THis is also above humane Reason; no outward Reason can comprehend it; but seeing r The Enochian life is brought forth. it is borne, it must be made manifest: For there are such Mysteries couched in it as the world is not able to conceive, neither ought we to mention them all, for they have their s Bounds, or appointed time. limit how fare they shall be mentioned: for in t Time, or Age. this, u Or Wonders. Miracles are yet to be done upon the Earth; for which cause, our speech is taken away, and we must hold our peace in silence. 2. Indeed we may declare what kind of life it is, or whether Enoch is gone, as also Elias and Moses: it is no Fiction, we declare only what is given us here, we must not mention any further, we must not be believe Reason, for it is a fool herein. 3. But we may well speak something of it, for the time is x Or come. borne, for y Or prophecy. Enoch to speak, and z Or the Sword. Elias to work again, which Babel shall find by experience: for Moses hath a Or Beams, or Rays which with their light shall contend with darkness. horns, and yet he is a patiented Lamb. 4. O how wilt thou rejoice if thou dost get into Moses his Flock, for he hath a good Message: Rejoice O heaven, and skip for joy O Earth! for E●och is in the Field and keepeth his Flock. 5. What doth El●as desire? for he is clothed with a white Garment! he was with Christ on the Mount, and spoke of the consummation of man's Redemption; he spoke also of the entering into Paradise, and of the final deliverance from b Or driver. the Hunter. 6. He that is borne blind seethe nothing: How can a lame man get the prize? or a deaf man distinguish Languages? doth not the Sun shine daily, and yet the Mole remaineth blind? shall Babel come to see? we know she is a scorn, and therefore she must be blind though the Sun shine clearly to her 7. How can he behold two worlds, that always liveth but in one? or is it not Art and wit, that hath understanding able to search out the deep Gates? yet c Art and wit. they pass away, as a wind which bringeth forth nothing, though it maketh a boasting noise: and so doth Babel. 8. When we will speak of the Enochian Life; we must look into the Scripture, and see who Enoch was, and what life he led: and then we may soon find where he is, and what his taking up or Translation was. 9 You know that the d Gen. 5.18. Scripture saith his Father's name was e See the Mysterium magnum, ch. 30. ver. 19, 20. JARED; if you understood the Language of Nature, you had the whole ground already. 10. And Enoch begat Methusalah, who attained the highest age of Man, and after he had begotten him he continued in a Divine Life, till the Lord took him away into his own Principle. 11. But we must not understand it, as if he were wholly perfect in the Light of the Divine Majesty, and should not appear at the day of Judgement. Indeed he is in God without Death or want of any thing; yes, he is in God's Love, yet but in the birth of the Divine Principle, for he had also Adam's flesh. 12. And you know well, that the outward Kingdom with the Earthly flesh, belongeth to the Turba; and although it be clear, that he had the body of the Wonders of God, in the outward body, in which Divine body of the Wonders, he was taken away into the Mystery, so that the outward body was as it were swallowed up by the Mystery. 13. Yet, now the Mystery must give up all whatever it hath devoured: as you know, that at the end, the outward body must appear with all its f Substance, or Essences. works before the Judgement: and thus the Turba is in the outward body with the Wonders, which shall be made manifest and tried in the Fire. 14. Now than if Enoch be thus taken up, both body and soul (with both the bodies) than the outward body is in the g In the outward secret hiddenness. Mysterium, and the Inward body in the h In the inward secret hiddenness. Arcanum, an heavenly Mystery, and so he liveth in two Mysteries, being invisible and incomprehensible to the outward world: and thus we give you to understand, that Paradise is yet present and unperished; though seeming to be as it were devoured by the curse of God, and it lieth yet as a Mystery, in the curse, uncorrupt. 15. For, we are able to say with good ground in Truth, that Paradise is still upon the Earth; yet we are not in it, but Enoch is in it, and yet he hath the body of the Turba in the Mystery, and in the Heavenly ⁱ Mystery he hath the Divine body, Or Arcanum. a Paradificall Body which is capable of Paradise: and thus he is as a Wonder, and is a Prophet in the Crown at the k Or End. Limit of the Wonders. 16. For, you know that the Scripture saith: that after he had begotten Methusalah, viz. the Man of the greatest Age, he continued afterward in a Divine Life, and this hath a deep meaning. 17. Methusalah signifieth the end of the Wonders of this world: and Enoch remaining in his Divine Life three hundred years after the birth of Methusalah, signifieth the manifestation of the Wonders, and a plain Ministry, viz. a preaching of Righteousness; whereby the Turba of every one shall be shown him, and the End of the Wonders of this world shall be declared, viz. the vengeance of God; and his Reward to the good. 18. And the time after Enoch (wherein Methusalah lived to the l Viz. the end of an Age, or Seculum. Number of the Crown) when Enoch and his preaching was taken up, doth signify that the Enochian Light which shined in his time, will enter again into its Principle, and seek out the Earthly body which Enoch had, and will find that the Turba is in it still; and then there will be no further seeking, for the Turba is found in the Limit, and worketh to the Fire and Judgement. 19 And thus the end of the world is as the dregs, and it worketh in the Turba, to the blowing up of the Fire, and the Judgement: for the outward world was produced out of the Turba, and took its beginning in the Turba, and the Turba is its propriety, thus the beginning seeketh the end again in the wrath. 20. And as this world was corporeal in the wrath; so the Spirit will have the beginning at the end again in the wrath, for the Beginning and the End is one; also you plainly perceive, that in the Beginning the Turba devoured Adam, and brought him into the Anger: and murdered Abel. 21. Therefore O ye Elect, let none of you desire to live to the end of the time, after enoch's taking up; but behold when Enoch preacheth then the Sun shineth, and then go out from Babel, it is a golden time: but your Turba is the cause that Enoch shall be taken up. 22. Enoch is not gone out of this world, he is entered into the m Repository. Mystery in the Wonders; for he is God's Preacher; and after the Turba hath overcome the world, he must be silent till the six Seals have ended their Wonders, and till the Angels of the Turba have poured out their Viols, than the n Or works. Wonders of the Anger are finished. 23. Then Enoch cometh out of the Mystery again, and entereth into the o Ministerium, or Office of teaching, or preaching. Ministry, and relateth what hath been done, and punisheth the world because of the p Malice, or wickedness. Turba, for suffering q Or sins. Abominations to enter into them, without resisting. 24. And after that the world is fat and wanton in the golden years, and r Or becometh. seeketh Sodom and Gomorrah again, then also its Turba will become fat and wanton, and seek the wrath and the Limit, than the golden days are done, and will be devoured by the Turba; and than Methusalah the oldest man dyeth, and instantly the Deluge of Fire approacheth: consider it, for it will be in earnest. 25. We do not say that you shall feel Enoch with your Hands, no! Enoch did not preach from the Spirit of the Earthly Life, but from that which was a Prophet, which brought the outward man into the Principle: and so you shall not feel the outward Enoch, but you shall hear the Prophet which speaketh from Enoch, from the Mystery. 26. Babel doth mock, and scorn at this, and contemneth s Or Prophesy Enoch for a while, and then Enoch calleth t Preaching, or Teaching. Noah, but they call him old fool, for preaching so of the downfall of Babel. 27. But Noah goeth into the other world through the u Simplicity, or humility. water, and calleth x Or Miracles. Moses with his Wonders, and he cometh: for he hath the Wonders of God 28. For he is passed through Death, and brought his body through Death, when the Turba desired to consume it, and the Devil contended for it, and would have the y Corruption, or transitoriness. Turba which was in Moses, because he had been an angry man, and carried the z Or destroyer. Turba in him. 29. But it was told the Devil that the Turba in the Fire did not belong to him, for it belonged to the Majesty of God, and contained the Wonders; and the Turba in the Darkness of the wrath only belonged to him: who is without the City, he must not dwell in the City, in the Principle, but without it. 30. For God did not create him a Or for. in the Fire: let him remain therefore in his own awakened Fire-Life: he hath nothing to do with Moses his body; for his Wonders in the Anger, belong not to his b The Devil. Turba, he is a very outcast, a castaway. 31. Also Moses his body is passed through Death; his unfadable Body which had the Wonders, hath swallowed up that which was Earthly in the Turba, and yet not consumed it to putrefaction, but it also is in the Mystery: and his c Anger sharpness, or severity. Turba which killed the firstborn in Egypt; drowned Pharaoh in the water; slew them that worshipped the Calf; and swallowed up Corah, Dathan, and Abiram into the Earth, continued in d Moses death. Death. 32. For when he died, than his Spirit and soul departed e Or from the Anger and severity, and passed into Innocency: and so was but an Instrument of God's Anger, in true Resignation, and not in selfehood. from the Turba: and he remained in the Wonders, in the Mystery. 33. And now he is become a Lamb, and putteth his works amongst the goods of Isaac and Sem, as a Mystery of God in his deeds of Wonder: but the house is isaack's: and all dwell in the Tents of Sem, in his Kingdom: take notice of this both Jews and Christians. 34, Now therefore seeing Moses is gone with Righteousness from the strife of the Turba, and of the Devil, into the Mystery: and yet hath his first unfadable body on him (which though it be delivered from the Turba, must yet be tried in the Fire at the end of the Days) and therefore his Prophet is in the Mystery. 35. And since he is become a Lamb, after the Turba; he hath sent his people many Prophets to preach the Mystery: as indeed there are not only Laws and works contained in the Mystery, but also the Lamb Christ: into whom he is also entered, and hath brought his f Or the Jews. Law to be a servant in the g Or household. Family of the Lamb; that so his Wonders may be in the sheepfold of the Lamb. 36. This Moses calleth to h Or Prophecy. Enoch, seeing that he also is in the Mystery: and is clothed with the white Garment, which he got of the Lamb in the other world; and Moses cometh to help him with the Lambs deeds of Wonder, because they call Noah fool, who teacheth only as an honest man without Wonders. 37. Babel is not able to endure i Noah's do of simple teaching without Pomp and Covetousness. this, for so her Pomp and Pride will be taken away: she setteth herself against k Or Miracles. Moses, and l Or Prophecy. Enoch, and persecuteth them, she would murder them; but Moses is already dead, and Enoch is taken up, and neither of them is in the outward life with her: she saith come on now! where is Enoch and Moses? show us their Wonders! but she is blind and cannot see them: and so she raveth against Moses and Enoch, and falleth into Contention. 38. Then Moses calleth for m Or the Sword, or vengeance. Elias, who went out of this world in the Divine Fire, into the Abyss of the Prlnciple with body and soul: who also dwelleth in the Principle with mighty Power: Now when he cometh and perceiveth the cry, that n Destroyed Christendom. Babel is in the Fire; then he kindleth the Turba, so that the great Fire burneth, which consumeth flesh and blood, also stones and the Elements: then Babel must drink her last o Or the very Dregs. draught. 39 After this p Or the Prophets that preach in the Name of the Lord, and lead a pious life. Enoch hath peace a while, and then is the golden Age, till my q The Children of God. beloved groweth voluptuous and wanton, having fatted her Turba, so that it seeketh the Limit; and then cometh the End of all time. 40. Do not wonder at it; we will stay in the mean time with r In simplicity. Noah till s Miracles. Moses and t Or vengeance, or destruction. Elias come: then all the Children of God will find it true. 41. Yet it will remain hidden to the wicked, till the Turba devour them; for they look upon this, as the Jews did upon Christ, and the first world upon Noah: what doth the Mystery profit a scorner? he looks after nothing but eating and drinking; and taketh care how to satisfy his haughty mind, that he may ride with Pomp in Babel. 42. Thus my beloved friend, we have given you a short Hint of the Enochian Life, and what his Office and condition is, also of Moses and Elias: as a wise man consider further of it; for we dare not speak otherwise thereof: our understanding and will is driven into such a phrase, neither have we leave in this place at this time, to write more at large, or more fundamentally in plain words. 43. But if God shall please to grant, that we may write somewhat upon the first, and also upon the second Book of Moses, somewhat more should be revealed: for the Names of the Fathers before the Flood which are there set down, belong all to the Mystery, and they contain great Wonders in them: when it is Day, you shall clearly know the whole course of the world in it. The six and thirtieth Question. What is the Soul of the Messiah, or Christ? 1. WE have sufficiently cleared this in our third Book; of the threefold life of man: but because every one that readeth this hath not that; and in regard of the Question itself, we must answer somewhat the more here, and therefore I set this down: for you ask in the following Question about Christ's Spirit, which was u readily obedient, or submissive. willing, and which he commended to his Father. 2. Here the x Or Mankind. Old and sick Adam shall be comfortablely refreshed, he shall have a y Or Cure for Death. Medicine against Death, and be z Or made alive. quickened again: for his Mother shall bring forth a young son, to live in her bosom, and he shall exceedingly rejoice in him. 3. If we would consider the soul of Christ, we need only seek and find ourselves: for Christ's soul is a humane soul, conceived in Mary the a Viz. the Eternal wisdom of God: and the outward humanity: that is, God and Man. twofold Virgin. 4. Yet we do not acknowledge the outward mortal Life in Mary for a pure Virgin: for, that which is mortal hath the Anger and the Turba which corrupteth all Purity, so that no pure Virgin is borne of Eve, but are all daughters of her. 5. And Eve herself was but half a Virgin, for Adam was the other half, according to the two Tinctures, in which man saw himself to be wholly a Virgin in pure Love, and so saw God through himself, that is, through the Creature he saw the Original, which produced those two out of itself. 6. And thus also in one b The whole and not divided person, as Adam was before he slept. whole person, there is one pure Love and Chastity: for it seeketh no other Conjunction, itself is the Conjunction of both Tinctures, viz. the Tincture of the soul, and the Tincture of the Spirit; and its power was such that it could bring forth a Spirit out of the fiery Tincture, which is [said to be] a soul and Spirit. 7. Which Adam c Extinguished, or put out. lost, when he suffered the Earthly Life to take him captive, and therefore he must be divided, and a woman be made out of him, which must set her Love, d Longing delight, or lust. Desire, and Imagination upon the Adamicall fiery Tincture: if she would be pregnant with a Soul. 8. Thus none can say, that Eve was a pure and chaste Virgin before the contaction of Adam: for as soon as Adam did awake from sleep, he saw her standing by him, and did presently set his e Fancy, or Desire; or lusted after her. Imagination upon her, and took her to him and said; this is flesh of my flesh, and bone of my bone: she shall be called Woman, because she is taken from Man. 9 And she (Eve) instantly set her Imagination upon Adam, and so both were mutually kindled with the Desire of each other. 10. Where is now the pure Chastity and Modesty? is it not bestial? is not the outward Image become a Beast? as is to be seen plain enough in his Will and f Or do. Essence, that he doth like a Beast, yea, more foolishly, for he hath Reason, and yet runneth on against Reason, as if he were void of sense. 11. But that he might be restored, and the Image reduced into Unity, that word which spoke the soul out of the Mouth of God, and did breathe it from the Holy Ghost into the Image, is become Man, and is entered into the Earthly Image, that is, into the Turba of Destruction. 12. And you know very well, that the word hath the water of Eternal Life, and the Fire, the Deity, and out of the Fire [it hath] the Tincture of the Deity, and in the Tincture, the Spirit of God, which proceedeth from the Mouth of God; and in the proceeding forth the g Or Luster. glance of the Majesty is made manifest in the operation of the Spirit. 13. This word which is in the Virgin of the wisdom of God, and encompassed with the Wonders of Eternity, is now in humility of great Love towards our Image which was lost in Adam, come again into us, and is in Mary (understand the Earthly Mary, yet in the Benediction) become Man. 14. The Benediction was, that the soul of Mary was adorned with the heavenly Virgin of the wisdom of God, which Adam had lost; therefore the Angel called her blessed of all Women. 15. No woman from Adam to that Time was ever clothed with the heavenly Virgin but this Mary: therefore by the blessing she became chaste and full of Purity: for the Holy Ghost goeth not into that which is Earthly, he mixeth himself not with the h Similitude, or Resemblance. Glass, for it cannot be that the Glass should be as the Life itself. 16. Understand our high and precious depth thus; The soul of Man proceedeth from God, and is from the Eternal; and the body of man is but a Glass of the Eternal, and so God clothed the soul of Mary with the Divine Virgin, in the Principle of the soul; not in the Earthly flesh; as if she had been deified: no! she must die 〈◊〉 well as all other people. 17. And in this Virgin, God's word, out of the Heart of God the Father assumed the seed of the Woman, viz. the seed of the soul, and the seed of the first Image, which for so long a time stood hidden in the Mystery. 18. But now at length, the Life of God entered into it, and did make it a whole Image again: for, the water of Eternal life proceeding from the Heart of God, mingled with the water of the Spirit of the soul: for the Spirit taketh its Original from the water, and the soul is Fire. 19 Thus the word received the Tincture of the soul, and the Holy Ghost the Tincture of the Spirit, viz. the Tincture of the water: and both became one soul: and yet the Creature was still distinguished from God's Spirit, though God's Spirit dwelled therein: and of God's water and Tincture, and of the seed of Mary, from her Tincture and water, in the high benediction, a flesh and blood was produced, so that an Heavenly Man in the Earthly was incarnate at once. 20. So that it may be said; this is the Son of the Woman; viz. the very bodily and natural Son of Mary, with soul and body, with flesh and blood, and all that belongeth unto Man: and also the very Son of God, which was borne from Eternity out of God's Eternal Essence, ere the foundation of the world was laid; who stood both in the Majesty of the Holy Ternary, and also in the i Or womb. body of Mary at once. 21. And the soul of Christ doth belong half to the Principle of this world, and half to the Holy Ghost: for, the soule of Christ used the Spirit of the Air and Stars, with the virtue of the Elements; and also the Word of God and the Divine food; for such a man Adam was in his Innocency. 22. Thus God hath regenerated us in Christ; and so we are regenerated in Christ out of God's word and Spirit, by the water of Eternal Life, and so we are Gods Children in Christ: and if we resign ourselves up to Christ, departing from our Reason and will, than we put on Christ's body, and our will and Spirit liveth from Christ, who is in us and we in him. 23. Hence you may understand what the Temptation of Christ was, viz. The Regenerate man was to endure Adam's Temptation [to try] whether his soul could stand steadfast in God: and therefore he was proved in the Turba [to try] whether he could stand steadfast in three Principles, and rule over the outward Life: and therefore food was withdrawn from the outward Life, and the Inward must over power the outward, and eat of the word of the Lord, and uphold the outward in its own Power, and full Omnipotency, and also keep Death captive, that it might not be able to destroy the outward Life: this must needs be a hard Combat! 24. And the other two Temptations were these, viz. he was tempted [to try] whether man would live in k Or complete. full obedience, and suffer God to work in him; or whether he would exalt himself again, and be free from God, as Lucife● did? therefore the Devil must tempt him, because this man was to possess his Royal Throne. 25. The Devil complained that he could not stand, because the Mother of wrathfulness did draw him too hard, and there over he was permitted to try this man, and to set before him that which was set before himself; and if this man stood, than he should judge the Devil, who was found to be a liar. 26. For he fully tried him in the second and third temptation, whether he would ascend on high, in his own power, as himself had done, and so stirred up the Anger: or whether he would put his tru●● and affiance in God only, and live to him both in will and deed; as a child in obedience to the Father and this he urged upon him, just so long as Adam stood in the Temptation, before he fell asleep. 27. And now we also must always be so tempted and proved: and we are able to get the victory in Christ who hath overcome: for his soul is our soul, and his flesh is our flesh, if we trust in him, and give up ourselves wholly to him as Christ gave up himself to his Father. 28. And thus my beloved friend, you understand what Christ's soul and body is; viz. that it is our soul and body if we cleave to God; but if we do not, than we are parted; and in the outward life, we belong to the Spirit of this world, viz. to the lost and perished Adam; and in the soul we belong to the Devil in the Anger of God: but look for these things more at large in our other writings; where you shall find the whole ground of Heaven, and of this world. The seven and thirtieth Question. What is the Spirit of Christ which was * Or obedient▪ willing, and which he commended into his Father's hands? 1. THis is that great and excellent l Treasure, Gem, or Pearl. Jewel: and we exceedingly rejoice that we know it, so that we are able to know ourselves what we are; and it is more worth to us then all the world: for it is that Pearl, of which Christ said, that one sold all that he had and bought that Pearl. 2. For it is more profitable to man then the whole world; it is more precious than the Sun, for the m Or the Philosopher's stone. Noble stone of the wise men lieth therein; it hath the heavenly and Earthly n Great Mystery. Mysterium Magnum: and therein nothing in this world to be compared to it, but o Or trusting in God; and enduring whatsoever he layeth upon us. sincere simplicity, which is quiet, and bringeth forth, or stirreth up no Turba: and that hath the Jewel hidden in it. 3. As Gold lieth couched in the stone and is safe: if a p Or spoiler. Robber commerh not with the Earthly Turba, and destroyeth it: and yet he himself getteth nothing by it: so self Reason is a Robber in the q That is, in the Cabinet where the Pearl lieth. Mystery. 4. Therefore we may say upon good ground, that a simple r Layman, or Idiot. plain man, who simply without multiplicity of science, dependeth on God; hath the Mysterium Magnum, better and surer, yea less decayed, than a high learned s Or Father. Doctor, who soareth aloft in Reason, and t Or disputeth and wrangleth about it. spoileth the Jewel, and u Or respect of persons. setteth it in Babel: this saying will not be well relished, yet that is nothing to us, we must speak the Truth without ˣ partiality. 5. Now when we speak of Christ's Spirit, Reason thinketh it is the soul, or else the Spirit of the outward Life, which consisteth in the virtue and operation of the Stars and Elements, but it is not so; It is somewhat else wherein the Image of God consisteth: the outward Spirit belongeth not to the Deity, but to the Wonders. 6. We have spoken somewhat of it already: but because this Question doth put us in mind of it again; mentioning that when he died, he commended it to his Father; therefore we must a little say how that was done. 7. You sufficiently perceive in what manner the soul is the x Centrum Naturae. Centre of Nature, the Original of Life, and mobility, viz. God's Fire: which should be continually converted into the Eternal will of God, wherein it is originally borne from the Magical Desire, and is a great Secret come out of the Eternal Nothing, wherein all things are contained, even the Deity with all the three Principles, and every y Thing, Essence, or substance. Being that can be named. 8. And you perceive that the Light and Spirit of the Air proceed from the fire, and also that the fire doth again draw the Spirit, of the Air into itself, and so always bloweth itself up; and so with the Light, Aire, and z Or property. source of the Fire it is its own Life. 9 And further, we have said somewhat of the Noble Tincture which ariseth in the Light, in which the meekness of the Light consisteth, and it cometh forth from the Anguish which is as a mortifying, and springeth forth afresh through the mortifying Anguish, as a life having another a Or Source. property, where the property of the fire is a kind of Tincture, like the driving forth of a Spirit; and yet it is desiring, and thereby it attracteth the virtue of the Light into itself, and maketh it an Essence, viz. water. 10. And therein are two Forms: One according to the source of Fire which is red, and therein the virtue, viz. Sulphur; And the other (which is like a thin meekness, yet having Essentiality,) is water: which the desiring Tincture contracteth together into one, and changeth it into Blood. 11. Now the Original in the Blood, viz. Fire (which is a warmth, that is, a Tincture) is a Life; and in the virtue of the Tincture, the thin water of the Life proceedeth, one b The outward. virtue proceeding forth from c The inward. another; and the virtue doth always reassume that which goeth forth: and that which is gone forth is free from the Fire, and also from the virtue, for it is gone forth, and yet it arose from the virtue. 12. And this is the true Spirit which is borne out of the soul, wherein the Image of God, and the Divine virgin of God's wisdom consisteth: for all understanding and knowledge lieth in this Spirit; it hath the senses, and the noble life which uniteth itself with God, this Spirit is so subtle that it can and may enter into God. 13. If this Spirit resigneth itself up to God, and casteth away the ostentation and d Reason, subtlety, or vo●. cunning of the fire of its own soul, than it attaineth the Image of God, the Divine body: for it putteth its will into God, and dwelleth in God with Power: thus it is clothed with the Divine Essentiality, and is without this world in the Life of God. 14. But seeing this Spirit ariseth first out of the Centre of Nature, that is, out of the Life of Fire, (although it is not the life of the Fire, but the Spirit of it, and the Life of the Fire standeth originally in the Abyss, în the source of God's Anger) therefore Christ did not commend this Spirit of his to the fires owns life, but into the hands of his Father. 15. His hands are the Love-Desire, wherewith he embraceth our Spirit, when we enter into him, and commend ourselves to him. 16. For, when his body was to die on the Cross; and his soul was to pass through Hell, through the Anger of God; there the Devils waited, and thought with themselves, we will surely keep the soul in our Turba in the Fire; and than Christ commended the Spirit into the Love of God. 17. And so the soul of Christ with the Spirit came into God's hand, being encompassed with the Fire of Anger and Death: and Death would have held it there, but Death was destroyed and confounded. 18. For, Death smothered the outward [Spirit] viz. the outward Life, and then thought, now surely the soul must remain in the Turba: but there was one, stronger in the soul; viz. the word of God: which took death captive, and destroyed the Anger, and quenched the wrath with the Love in the Spirit of Christ. 19 It was a poison to Hell, for the Love of God to come into it, and smother it in the soul also a Plague, Death and Destruction to Death; Death must now suffer an Eternal Life to grow in it. 20. Thus the Spirit of Christ took the Devil captive, and drove him out of the Fire of the soul, and cast him into Darkness: and shut him up under darkness, out from the Fire of the soul, and out from God's Fire; into the wrathful harshness and bitterness in cold: there let him warm himself lest he frieze with cold. 21. Consider the first four Forms of Nature, and you will understand what the Devil's Mansion is: for, before Christ [came] he kept the soul captive in the Turba, with the Fire; and although he had not the Spirit of the soul, yet he had the root of it in the Turba: but then he was commanded to cease; and he was thrown out, and driven into Darkness, and thus his malice was destroyed by Christ's descending into Hell, and Christ became his Judge. 22. Thus we have in brief described what the Spirit of Christ, and our Spirit is; viz. not the outward Spirit, but the Spirit of the soul; not the soul itself, but the Spirit of its Life. 23. As, in God, the Holy Ternary, is distinct, being three Persons in one Essence, and yet but one only God; where the Son hath the Spirit, viz. the Life, issuing forth from the Heart and mouth; and the Heart is the flame of Love; and the Father the e Fountain, or Property. source of Anger, which is made meek, by the Son, in the Love, so that in God there is but one only will and Essence. 24. Thus it is also in Man, and no otherwise, no not in the least tittle: whatsoever God in Christ is, that we also are in Christ, in God; his true Children: Therefore let us also commend our Spirit into his hands, and so we may be able to pass through Death into Life, into God, with Christ. 25. Therefore be not led about, and gulled with f Rattles, foolleries Babbles, shells, or outside shows, Imitation, or mimic tricks. toys and trifles as hitherto ye have been in Babel: where this and that hath been g Or prattled. disputed about the soul, and its Spirit, one this way, and another that way; there is no ground among them, but mere Fiction and Opinion. 26. Understanding is borne in God; not in the Schools from Art: yet we despise it not; for if Art be borne in God, it is a tenfold Mystery, for it always attaineth the h Or perfection. tenth Number in i Or wit. Reason, much better than a k Or simple. Layman. plain Man; for it can of many Numbers make l Summe, or Totall. one. 27. But it is not in man's own power, no, one must enter in by the Cross as well as the other, let him be a Doctor, or a m Or Layick. mean Man: Gods secrets will admit no Doctors but n Discipulus. Scholars into them: yet a Learned n Discipulus. Scholar may reach very fare. 28. Had but this hand the High Art, and also those high gifts, than you should see more from it: But God will have it as it is: It is indeed his pleasure to make the wisdom of this world foolishness, and to give his Power to the weak: that all o All life, or Creatures. may bow down before him, and acknowledge that he only is the Lord that doth whatsoever he will. The eight and thirtieth Question. What are the things that shall come to pass at the End of the world? 1. BEloved friend, it is not fit for me to Answer this your Question, neither is it in my own power, and besides it is not fit, for any to ask it: for it is the secret Counsel of God: let none endeavour to be equal with God, and to foreknow all things. 2. Our knowledge consisteth in the Spirit and will of God, when that moveth, than it goeth forward in the Heavenly Magia, and entereth into the Wonders of the Earthly: and then the Prophet is borne, for he standeth upon the p Or at the end of a time, or Age. Crown, and speaketh Magically of the Beginning of the Wonders, and their Turba; and showeth how they shall come to an End, and be destroyed, and brought again into the first. 3. For, all Prophets speak from the Turba, they discover that which is false, and declare what is better, which entereth into the will of God. 4. Therefore, be pleased not to urge us with this Question; for, we shall be captivated in the Turba by it: you may understand enough in all the Questions, what is to done hereafter, we have hinted it to you clearly enough. 5. We dare not speak any otherwise then q Or by way of similitude, or in Parables. in a Magical manner of things to come: because the Wonders to come are all seen in the Turba; now when the Spirit seethe them, than it declareth clearly and plainly how the Turba is loaden with evil, or good. 6. But behold all things are mixed: for God is become Man, and sets his Mercy every where in the Anger, and hindereth Perdition; therefore the Prophet must speak magically, and not in express and plain terms: for it often cometh to pass, that though a thing be evil in its r Or work. Essence, yet there s As at Niniveh, in Ionas his time. soon groweth a sprout out from the wickedness which destroyeth the t Or keepeth back vengeance. Turba, and causeth a Conversion. 7. Therefore God admonisheth you to subdue the firmamental Heaven and to oppose it; and so the evil which the firmamental Heaven poureth forth, is many times turned into that which is better. 8. Otherwise if all should of necessity come to pass, as the firmamental Heaven doth hold forth, than we needed no teaching: for that would be a sure constant and perpetual Calendar. 9 You know well, what Daniel, Ezekiel, and David say in their Prophecies; especially the Revelation of Jesus Christ: In them lieth all that shall hereafter come to pass; and they also spoke u In mystical terms, which outward Reason could not comprehend. Magically of things to come. 10. But in our writings you have them more clearly, for the time is now nearer at end; and therefore it appeareth the more plainly what shall be done at the end. 11. And be pleased to repair to our other writings, and there you shall find enough of this: for the wicked world is not worthy of an open, plain and manifest discovery; because thereby the great Secret, which belongeth only to the Children of God, would be x Or stirred. defiled: for God will not have us cast Pearls before Swine, but give them to the Children for their Delight: and do you so with this also. 12. There is no need that the Mystery should lie under worldly Protection: that is a folly; and God is dishonoured by it, as if he were not able to protect it. 13. You should not look for the Mysteries among the mighty, and y Or pin your Faith upon their sleeves, and look for a Religion from them. confide in them more than in others, for the z Persecution. Turba presently enters in with a Law, and so the Spirit of God, is as it were bound, and so an antichrist is brought forth. 14. Look upon Israel; when they rejected Samuel and their Judges, and thought, that if their Doctrine were but under a worldly Arm, and that they had but a King than they would keep their Law: but it is known how they did: did not their Kings bring in the a Idolatry. Turba and make Calves to be worshipped, and compel the people to adore their Idols; this is mentioned out of my affection, and good will. 15. But we give you no particular resolution of this Question, you shall find enough of it in the other Questions, and we dare write no plainer. The nine and thirtieth Question. What, and where is Paradise with the Inhabitants thereof? 1. WE have also hinted in the Enochian Life, that it is in this world, yet as it were swallowed up in the Mystery, but it is not altered in itself, it is only withdrawn from our sight, and our b Property, or sense. Source; for if our Eyes were opened we should see it. 2. Yes, God in his Ternary is with us: how then should Paradise be lost? we have lost its c Property or working. source and fruit in the outward Life: as the Devil lost God, when he wilfully exalted himself as an haughty Spirit, and would be Lord; so it is with us. 3. When Adam did eat of the Earthly fruit of good and evil, than he also got an Earthly Life, good and evil, and was driven out of the fair Garden of Paradise, (where heavenly fruit did grow) into this Earthly Life. 4. Many have written wonderful strangely of Paradise, but now the Image of their blindness is manifested as clear as the Day: yet we contemn them not, for they were Seekers: Every d Or Seculnra. Age hath had its Seekers, who have sought the e Or hidden Mystery. Mysterium; but it hath been a long time very dark in Babel. 5. Now for these two hundred years it hath begun to be manifest, in which time the fall of Antichrist hath discovered itself, and men have begun to storm Babel on one side, but her strong f Or bulwark. Tower standeth fast still; indeed the Whore hath been somewhat discovered, yet her g Worldly Authority. Beast hath but grown the more lusty. 6. Therefore there is yet a wonderful time near at hand, wherein all things shall be altered: many great Mountains and Hills shall be made plain: and a Fountain shall flow out of Zion, wherein the afflicted and distressed shall drink and be refreshed. 7. And they shall be guided to the fresh pasture by one only Crook, and the Shepherd shall rejoice with the sheep, that God is so gracious. 8. At that time Silver and Gold shall be as common as in Solomon's time; and his Wisdom shall govern the whole Earth: this is a Wonder. The fortieth Question. Whether is Paradise mutable, and what shall it be afterwards? 1. AS little as God is h Mutable. alterable, so little is Paradise h Mutable. alterable: for it is a part of the Deity: and when this outward Dominion shall pass away; in the very place where the world now standeth there will be mere Paradise: for the Earth will be of an heavenly Essentiality, so that we shall be able to dwell any where, and be able to pass through and through it. 2. At the last Day we shall not ascend above the i Locus universi. place of this world, but make our abode here in our own Native Country, and go into our home, in another world, in another Principle, of another k Or source. Property. 3, For, there will be no cold, or heat any more, also no night: we shall be able every where to pass quite through the heavenly Earth without interruption, and then it will be Paradise, and the Tabernacle of God with Man: for it is written, Behold I make all things New, a New Heaven, and a New Earth, and the Old shall be no more remembered. 4. This Earth will be like a crystalline Sea; and all the Wonders of the world will be seen l Or through and through transparently. wholly perspicuously: and the m Or Glance, or Luster. brightness of God shall be the light thereof: and the Holy Jerusalem, the Great City of God shall be therein, where they shall offer up the calves of their lips; there shall the bright City of God with the Wonders and Wisdom be established; and the Temple of God, the New Jerusalem shall be prepared upon the New Earth, which is adorned from the Power and Wonders of God. 5. All what ever the Prophets have written shall be there fulfilled; for God's word and Wonders shall flourish afresh upon the New Earth, as grass. 6. There is no Death any more, also no fear, no sorrow, no sickness; no Superior, but only Christ, who will dwell with us: we shall have one Communion with the Angels, we shall have fruit grow according to our desire and wish. 7. There will be no old Age: but one of a hundred years will be as a newborn child; and we shall live in mere delightful Love. 8. All what ever is joyful will be sought after: and there the will of all will be bend, to make one another rejoice. 9 We shall lead an Holy Priestly Life, and we shall all speak of God's wisdom and Eternal Wonders: for, the Divine Magia hath infinite and innumerable Wonders; the more that is sought, the more there is in it; and this is the increasing of the will of God. 10. To this end God hath made himself manifest, in [his] Images, viz. in Angels and Men, that so he might have joy in himself, and eternally rejoice with the essences of his Life. Hallelu-jah. 11. Thus my beloved friend, we have set you down according to our gifts; a round Answer to your Questions: and we exhort you as a brother not contemptuously to despise us, in respect of our simple speech and n Or unlearnedness. incongruity. 12. For we are not borne of Art, but of simplicity, and we speak great things in simple words: take this as a singular gift from God, you shall find more in it then in the best o Artificial Eloquent Orators. Eloquence of the highest Art: except they also have their birth from this School; and then we will prescribe nothing to such, but acknowledge them for our loving Brethren in Christ, with whom we have assured hope to rejoice eternally in the heavenly School: of which we here have attained a little fore-taste. 13. Yet our knowledge here is but in part, when we shall attain p Or the total. perfection, than we will say what God is, and can do. AMEN. A short Summary Appendix OF THE SOUL, The Image of the soul, and of the TURBA, which is the Destroyer of the Image. Written, by the same Author I. B. In a Short Summary Appendix, of which in the other writings of this Author is written fundamentally, and at large. .1 THE soul is an Eye in the Eternal Abyss, a similitude of Eternity, a perfect figure and Image of the first Principle: and resembleth God the Father in his Person, as to the Eternal Nature. 2. The Essence and substance of it, (merely and purely, as it is in itself) is first, the wheel of Nature, as to the first four * 1. Astringent. 2. Bitter. 3. Fire. 4. Anguish. Forms. 3. For, the Word of the Lord, q Or form, or fashioned, or created. comprised the soul, by the Eternal Fiat in the Eternal will of the Father, in the Centre of the Eternal Nature: and opened it with the Holy Ghost, or blew it up like a fire (which lay hid in the Eternity, and wherein all forms of the eternal Nature stood from Eternity:) and r The soul, the forms. is alone known in the wisdom, in the Divine Magia as a figure, or Image without substance. 4. Yet that s Or being. thing hath not been substantial, but Essential, and hath been known in the Principle, in the flash, where the fire ariseth; But the shadow of it hath (from Eternity in a figurative Image,) figured itself in the Desiring will of God; and hath stood t Or in the presence of the Ternary. before the Ternary of God in the Magia in the wisdom of God, as a similitude of the Holy Trinity: in which, God hath manifested himself as in a Glass. 5. The substance and Image of the soul, may be resembled to the Earth, having a fair flower growing out of it, and also to the fire and Light: as we see that Earth is a u Ground, foundation, or soil, or the Mother of that which groweth upon it. Centre, but no Life; yet it is Essential: and a fair flower groweth out of it, which is not like Earth, neither hath it the smell and taste of the Earth, much less the figure of it: and yet the Earth is the Mother of the flower. 6. And so the soul also x shone. appeared out of the Eternal Centre of Nature, out of the Eternal Essence, with the word Fiat in the will of God; and was held in the Fiat, so that it x shone. appeared as a fiery Eye, and similitude of the first Principle in a creaturely form, and substance. 7. And from this Eye went the Glance of its Fire, as Light doth from fire: and in this Glance of its own Fire, the Eternal Image (which is in the wisdom of God) was seen and conceived by the will of the Heart of God in the second Principle: that is, by the word Fiat of the second Principle, in the Love and Power of the Holy Trinity, whence the Holy Ghost proceedeth. 8. And thus the soul was a whole similitude and Image of the Holy Trinity: here we must take the soul for the Centre of Nature, and its fiery Life for the first Principle: but the sprout, or the Image of the soul, which is a similitude of God, buddeth forth from the soul, as a flower from the Earth, and is comprised by the Holy Ghost; for it is his Mansion. 9 Now if the soul put its Imagination out from itself, (we mean out from its y Or property. source of fire) into the Light of God, than it receiveth the Light, as the Moon doth the glance of the Sun: and so its Image is in the Majesty of God, and the soul, in the Light of God, and its fiery Property is changed into meekness and fervent Love, and then it is know ne to be the child of God. 10. But seeing the soul is Essential, and its own substance a Desire; it is plain that it consists in two Fiats, one of them is its corporeal propriety, and the other is the second Principle, proceeding from God's will which is in the soul, in which God desireth to have z The soul. it his Image and similitude. 11. To which End Gods desiring, is as a Fiat in the Centre of the soul, and continually draweth the will of the soul towards the Heart of God: for the Longing of God would have the soul: a Lust, pleasure, will, or desire. and on the contrary the Centre in the power of the Fire would have it. 12. For, the life of the soul hath its original in the Fire, and that makes the striving for the Image of the soul: and which of these two Forms whether it be the Fire, or meekness of Love that overcommeth, that will be the quality of the soul, and as the quality of the will of the soul is: such an Image will the soul have. 13. And we must know, that if the will of the soul change itself, than its Form will be also changed: for if the b Quality, or property. source of the soul be fiery, than it hath also a fiery Image. 14. But if the soul turn its Imagination into the Centre, into the strong c Or harshness. Astringency and bitterness, than its fair Image is also captivated in the dark astrengency; and infected with the Astringent wrath. 15. And then this wrath is a Turba, which possesseth the Image, and destroyeth the similitude of God: for in God there is Love, Light, and meekness: but in this Image there is Darkness, astringency and bitterness, and the Essential d Quality, or property. source is fire, proceeding from the Essences of wrath; and then this Image belongeth not to the Kingdom of God, so long as it continueth in this e Quality, condition, or property. source and form in the Darkness. 16. Fire is a further similitude of the soul: the soul is an Essential Fire, and the flash of the Fire is the Life of it: The soul resembleth a Globe, or an Eye of Fire. 17. The burning Fire in the source signifieth the first Principle, and the Life, yet the Fire is not the Life: but the Spirit of the source which ariseth from the Fire, and goeth forth from the firelike Air, that is the true Spirit of the source of the Life of the Fire, which continually bloweth the fire up again, and maketh it burn. 18. Now the fire shineth, and giveth Light out of the source, and dwelleth in the source where it shineth: and the source comprehendeth not the Light, and this signifieth the second Principle, wherein God dwelleth. 19 For we know that the f Or Virtue. Power is in the Light, and not in the Fire, the fire only giveth Essences to the Light, and the Life, or the Light produceth meekness and substantiality, viz. water. 20. Now we understand, that there is a g Or amiable, Loving. meek Life in the Light, without h Or pain. source, and yet itself is an insensible h Or pain. source, it is nothing but a Longing, or desire of Love. 21. Which Source we account a Tincture, in which the budding and blossoming hath its Original, yet the Fire is the cause of it, and the meekness is a cause of the substantiality: for the Desire of Love in the Light attracteth it, and keepeth it, so that it becometh a substance, but the Desire of Fire consumeth the substantiality. 22. Also we must conceive that, (as the soul is purely and alone in the Centre) it is an Essential Fire in the Eye of Eternity, and yet that Eye desireth a figure and Image of the wisdom of God. 23. And the Image is in its desire, in its Imagination, for the i Verbum fiat. word Fiat hath comprehended it, that it might be a similitude of the Eternal wisdom of God, wherein he dwelleth, and wherein he may manifest himself by his Spirit, and what ever hath been in his Eternal Counsel. 24. Thus the Majesty of God flameth in the Image, in the Essential Fire, if the Essential Fire putteth its desire into the Majesty, but if not, than the Image is k Void, or empty. raw and naked without God, and the Tincture is false. 25. For the Image is in the Tincture, and hath its original in the Tincture, in the Light, not in the source of the Fire: and as the Heart or word of God hath its Original in the Light of the Majesty, in the Eternal Tincture of the fire of the Father, so hath the Image of the soul, 26. Indeed the Image dwelleth in the fire of the soul, as Light dwelleth in the Fire, but it hath another Principle, as the Light is such a source as is different from Fire. 27. And so the true Image of God dwelleth in the Light of the Fire of the soul; which Light the fiery soul must create in the fountain of the Love of God, in the Majesty, by putting and yielding its Imagination into it. 28. And if the soul do not so, but putteth its Imagination into itself, into its wrathful form of the source of the fire, and not into the fountain of Love, into the Light of God, than its own source of l sternness, sharpness, or eagerness. fourcnesse, astringency, and bitterness riseth up: and the Image of God becometh a Turba, and swalloweth up the similitude of God in the wrath. 29. And then the Astringent Fiat in the fiery Essence of the soul, figureth for the soul an Image, of the Imagination that is in its will: whatsoever the Essential fire of the soul desireth, that will be figured in the soul; viz. Earthly Figures: that which the will of the Heart casteth itself into, that Image the Fiat of the soul will make: that is, as fare as the third Principle, and the Spirit of the Stars and Elements hath power. 30. So that if the will of the soul do cast itself into the Kingdom of this world, than the outward Kingdom hath power to bring its Imagination into the inward Principle, and if the inward Fiat perceive that in the fire of the soul, than it becometh pregnant with it, and keepeth it. 31. And then the soul hath the Image of a Beast in the third Principle, and that cannot be destroyed for ever, except the will of the soul return again out of the earthly Lust, and pierce into the Love of God again, and then it getteth the Image of God again: which may be done only in this life, while the soul is Essentially in its m Ground, or soil, or bed of Earth. Ether, in the growing of its Tree: but after this Life it cannot be done. 32. Thus you may understand what the soul, Spirit, Image, and Turba are the soul dwelleth in itself, and is an Essential Fire, and its Image standeth in itself, in the Imagination in the Light of the soul, if it cleave to God, if not, than it is in Anxiety in the wrath of darkness, and is an n Vizard, or Monster. abominable Image, or an Image of the Devil. 33. The Turba of the soul which destroyeth the Divine Image, is the Essential wrathfulness, and it is caused by the Imagination, or false Love, and o Or Imaging. Representation: and therefore all lieth in the Imagination, the Image consisteth in that which we suffer to come into our Desire. 34. It is very necessary for us to strive continually against the Earthly Reason of flesh and blood; and to yield the Spirit of our wills into the mercy and Love of God, and always cast ourselves into the will of God, and not count Earthly p Or profit. goods and pleasure our treasure, setting our desire upon it: which will destroy the Image: for it is a Turba of the Image of God; and bringeth Earthly properties into the Image. 35. q Or to conclude. To sum up all: Christ said, where your treasure is there will your Heart be also, according to which God will judge the secrets of Mankind, and sever the clean from the unclean; and give that which is false to the Turba of the Fire to be devoured, and bring the Holy thing (which is entered into God) into his Kingdom. AMEN. THE CLAVIS, OR KEY OR, An Exposition of some principal Matters, and words in the writings of JACOB BEHMEN. Very useful for the better apprehending, and understanding of this Book. Written in the German Language, in March, and April, ANNO. 1624. BY JACOB BEHMEN. Also called, Teutonicus Philosophus. Printed in the year. 1647. THE PREFACE TO THE READER Of these writings. 1. IT is written: the Natural man a Understandeth, or receiveth not. perceiveth not the things of the Spirit, nor the Mystery of the Kingdom of God, they are foolishness unto him, neither can he know them: therefore I admonish and exhort the Christian Lover of Mysteries, if he will study these High writings, and read, search, and understand them, that he do not read them outwardly only, with sharp speculation and meditation: for in so doing, he shall remain in the outward Imaginary Ground only, and obtain no more than a b Or feigned shadow of them. counterfeited colour of them. 2. For a man's own Reason without the Light of God, cannot come into the Ground [of them,] it is impossible; let his wit be never so high and subtle, it apprehendeth but as it were the shadow of it in a Glass. 3. For, Christ saith, without me you can do nothing: and he is the Light of the world: and the Life of men. 4. Now if any would search the Divine Ground, that is, the Divine c Or manifestation. Revelation; he must first consider with himself, for what end he desireth to know such things; whether he desireth to practise that which he might obtain; and bestow it to the glory of God, and the welfare of his neighbour: also whether he desireth to die to Earthliness, and to his own will; and to live in that which he seeketh and desireth, and to be one Spirit with it. 5. If he have not a purpose, that if God should reveal himself and his mysteries to him; he would be one Spirit, and have one will with him, and wholly resign and yield himself up to him; that God's Spirit might do what he pleaseth, with him, and by him, and that God might be his knowledge, will, and d Or working. deed: he is not yet fit for such knowledge and understanding. 6. For, there are many that seek Mysteries and hidden knowledge, merely that they might be respected, and highly esteemed by the world; and for their own gain and profit: but they attain not this ground, where the Spirit searcheth all things, even the deep things of God: as it is written. 7. It must be a totally resigned and yielded will, in which God himself searcheth and worketh, and which continually pierceth into God, in yielding and resigned Humility, seeking nothing but his Eternal Native Country, and to do his neighbour service with it: and then it may be attained: and he must begin with effectual Repentance and amendment, and with prayer that his understanding might be opened from within; for, than the inward will bring itself into the outward. 8. But when he readeth such writings and yet cannot understand them, he must not presently throw them away, and think it is impossible to understand them: no, but he must turn his mind to God, beseeching him for Grace and understanding, and read again, and then he shall see more and more in them, till at length he be drawn by the Power of God into the very depth itself, and so come into the supernatural and super-sensuall ground, viz. into the Eternal unity of God; where he shall hear unspeakable and effectual words of God which shall bring him back and outward again (by the Divine Effluence) to the very grossest and meanest matter of the Earth, and then back and inwards to God again: then the Spirit of God searcheth all things with him, and by him, and so he is rightly taught and driven by God. 9 But since the Lovers desire a Clavis, or Key of my writings, I am ready and willing to pleasure them in it, and will set down a short Description of the Ground of those strange words, some of which are taken from Nature and e Ex censu. sense; and some are the words of strange f Artists, or Mystical Authors. Masters; which I have tried according to sense, and found them good and fit. 10. Reason will stumble, when it seethe Heathenish terms, and words used in the Explanation of Natural things, supposing we should use none but Scripture phrase (or words borrowed from the Bible:) but such words will not always ply and square themselves to the fundamental exposition of the Properties of Nature, neither can a man express the ground with them: Also the wise Heathen, and Jews have hidden the deep ground of Nature under such words, as having well understood that the knowledge of Nature is not for every one, but it belongeth to those only, whom God g Naturally inclined to it. by Nature hath chosen for it. 11. But none need stumble at it: for, when God revealeth his Mysteries to any man; he then also bringeth him into a Mind and faculty how to express them; as God knoweth to be most necessary and profitable in every h Or Seculum. Age, for the setting of the confused Tongues, and Opinions upon the true ground again; Men must not think that it cometh by chance, and is done by humane Reason. 12. The l Or manifestations. Revelations of Divine things are opened by the Inward ground of the Spiritual world, and brought into visible forms; just as the Creator will manifest them. 13. I will write but a short description of the Divine k Or Revelation. Manifestation, yet as much as I can comprehend in brief, and expound the strange words for the better understanding of our Books; and set down here the sum of those writings, or a Moddell, or Epitome of them, for the consideration and help of Beginners: The further Exposition of l The Divine Manifestation, or Revelation. it is to be found in the other Books. JACOB BEHMEN. THE CLAVIS, OR KEY. OR, An Exposition of some principal Words, and Matters. How God is to be considered, without Nature, and Creature. 14. MOSES saith: the Lord our God is but one only God. In another place is said; of him, through him, and in him are all things: in another, am not I he that filleth all things? And in another: through his Word are all things made, that are made: therefore we may say that he is the Original of all things. He is the Eternal unmeasurable unity. 15. For example: when I think what would be in the place of this world, if the four Elements and the starry Firmament, and also Nature itself should perish and cease to be; so that no Nature or Creature were to be found any more: I find there would remain this Eternal Unity from which Nature and Creature have received their Original. 16. So likewise, when I think with myself what is many hundred thousand miles above the starry Firmament: Or what is in that place where no Creature is. I find the Eternal unchangeable unity is there; which is that only good, which hath nothing either before or after it, that can add any thing to it, or take any thing away from it, or from which this unity could have its Original: There is neither ground, time, nor place, but there is the only Eternal God: or that only Good, which a man cannot express. A further Consideration, How this one God is . 17. The Holy Scripture showeth us that this only God is a Or Triune. Three fold: viz. one only threefold Essence, having three manner of workings, and yet is but one only Essence: as may be seen in the outflowne Power and virtue which is in all things, if any do but observe it: but it is especially represented to us in Fire, Light, and Air: which are three several b subsistent Forms. sorts of workings, and yet but in one only ground and substance. 18. And as we see that Fire Light and Aire arise from a Candle, (though the Candle be none of the three but a cause of them) so likewise the Eternal unity is the cause and ground of the Eternal Trinity, which manifesteth itself from the unity, and bringeth forth itself in first Desire or will, 1. Father. 2. Son. 3. Holy Ghost. Secondly, pleasure or Delight, Thirdly, proceeding or outgoing. 19 The Desire or will is the Father; that is, the stirring, or manifestation of the unity, whereby the unity willeth or desireth itself. 20. The Pleasure or Delight is the Son; and is, that which the will willeth and desireth, viz. his Love and pleasure, as may be seen, at the Baptism of our Lord Jesus Christ, when the Father witnessed, saying: This is my c Or Love. beloved Son in whom I d Have pleasure. am well pleased hear ye him. 21. The Delight is the e Or impressure of the will. compressure in the will, whereby the will in the unity bringeth itself into a place and working, wherewith the; will willeth and worketh: and it is the f Or perception. feelingness and virtue of the will. 22. The will is the Father; that is, the stirring desire: and the Delight is the Son, that is, the virtue and the working in the will, with which the will worketh: and the Holy Ghost is the proceeding will through the Delight of the virtue; that is, a Life of the will, and of the virtue and delight. 23. Thus there are three sorts of workings in the Eternal Unity, viz. the unity is the will and desire of itself; the Delight is the working substance of the will, and an Eternal joy of feelingness in the will; and the Holy Ghost is the proceeding of the Power: the similitude of which may be seen in a g Or herb. Plant. 24. The h Or Loadstone. Magnet; viz. the Essential Desire of Nature, (that is, the will of the Desire of Nature) i Or formeth. compresseth itself into an Ens, or substance, to become a Plant, and in this compression of the Desire becometh feeling, that is, working, and in that working the Power and virtue ariseth, wherein the Magnetical Desire of Nature (viz. the outflowne will of God) worketh in a Natural way. 25. In this working feelingness, the Magnetical desiring will is elevated and made joyful, and goeth forth from the working Power and virtue, and hence cometh the growing and smell of the i Or formeth. Plant: and thus we see a representation of the Trinity of God in all k Vegetables, and animate things. growing and living things. 26. If there were not such a desiring feelingness, and outgoing, working of the Trinity in the Eternal unity, the unity were but an Eternal stillness; a Nothing; and there would be no Nature, nor any Colour shape or figure: likewise there would be nothing in this world, without this threefold working, no, there could be no world at all. Of the Eternal word of God. 27. The Holy Scripture saith: God hath made all things by his Eternal word; also it saith: That word is God, John 1. which we understand thus. 28. The word is nothing else but the l Or out-speaking. out-breathing will, from the Power and virtue: a various dividing of the Power into a multitude of Powers; a distributing and outflowing of the unity, whence knowledge ariseth. 29. For in one only Substance, wherein there is no variation, or Division; but is only one, there can be no knowledge; and if there were knowledge, it could know but one thing, viz. itself: but if it part itself, than the dividing will goeth into multitude and variety, and each parting worketh in itself. 30. Yet because Unity cannot be divided and parted asunder, therefore the separating consisteth and remaineth in the out-breathing will in the unity; and the separation of the breathing giveth the different variety: whereby the Eternal m Father. will, together with the n Son. Delight and o Holy Ghost. proceeding, entereth into the p Or Science. knowledge, or understanding of infinite Forms, viz. into an Eternal perceptible working sensual p Or Science. knowledge of the Powers: where always in the Division of the will in the separation, one sense or form of the will seethe, feeleth, tasteth, smelleth, and heareth the other; and yet it is but one sensual working; viz. the great joyous band of Love, and the most pleasant only Eternal q Essence, or substance. Being. Of the Holy Name JEHOVA. 31. The Ancient Rabins among the Jews have partly understood it: for they have said, that this Name is the Highest, and most Holy Name of God; r Or Jehova is the sensual Name of the working Deity. by which they understand the working Deity in Sense: and it is true, for, in this working sense, lieth the true life of all things in time and Eternity, in the ground and Abyss; and it is God himself; viz. the Divine working perceivingness, feelingness, s Finding, Knowledge. Invention, Science, and Love; that is, the true understanding in the working unity, from which the five senses of the true Life do spring. 32. Each Letter in this Name intimateth to us, a peculiar virtue and working: that is, a t Difference, or d stinction. Form in the working Power. J. 33. For I. is the Effluence of the Eternal indivisible Unity; or, the sweet gracefulness of the ground of the Divine u I, I-hood, self, or selfness. somethingness. E. 34. E is a threefold I: where the Trinity shutteth itself up in the Unity: for the I goeth into E and joineth IE, which is an out-breathing of the Unity in itself. H. 35. H is the Word, or x Or speaking. breathing of the Trinity of God. O. 36. O is the Circumference, or, the Son of God, through which the IE, and the H or breathing, outspeaketh: from the compressed Delight of the Power and virtue. V 37. V is the joyful Effluence from the y Or speaking. breathing; that is; the proceeding Spirit of God. A. 38. A is that which is proceeded from the power and virtue, viz. the wisdom; a Subject of the Trinity; wherein the Trinity worketh, and wherein the Trinity is also manifest. 39 This Name is nothing else but an out-speaking, or expression of the Threefold working of the Holy Trinity in the unity of God: Read further of this in the Exposition of the Table of the three Principles of the Divine Manifestation. Of the Divine Wisdom. 40. The Holy Scripture saith; the wisdom is the breathing of the Divine Power; a ray and breath of the Almighty; also it saith: God hath made all things by his wisdom; which we understand as followeth. 41. The Wisdom is the outflowen word of the Divine Power, virtue, Knowledge and holiness: a Subject and Resemblance of the infinite and unsearchable Unity: a Substance wherein the Holy Ghost worketh, formeth, and modeleth; I mean, he formeth, and modeleth the Divine understanding in the Wisdom: for the Wisdom is the passive, and the Spirit of God is the Active, or Life in her, as the soul in the Body. 42. The wisdom is the Great Mystery of the Divine Nature, for in her the Powers, Colours and virtues are made manifest, in her is the variation of the power and virtue: viz. the understanding: she is the Divine understanding: that is the Divine z Or Contemplation. vision, wherein the Unity is manifest. 43. She is the true Divine Chaos, wherein all things lie; viz. a Divine Imagination, in which the a Forms, Or Images. Ideas of Angels and souls have been seen from Eternity, in a Divine Type and resemblance; yet not then as Creatures, but in a resemblance, as when a man beholdeth his face in a Glass: therefore the Angelical and humane Idea did flow forth from the wisdom, and was form into an Image, as Moses saith, God created Man in his Image: that is, he created the body, and breathed into it the breath of the Divine Effluence, of Divine Knowledge, from all the Three Principles of the Divine Manifestation. Of the b Or Great Mystery. Mysterium Magnum. 44. The Mysterium Magnum is a subject of the wisdom, where the breathing word, or the working willing Power of the Divine understanding floweth forth through the wisdom: wherein also the unity of God together floweth out, to its manifestation. 45. For in the Mysterium Magnum the Eternal Nature ariseth; and two c Essences, or Being's. substances and wills are always understood to be in the Mysterium Magnum: the first ᶜ substance is the unity of God, that is, the Divine Power and virtue, the outflowing wisdom. 46. The second substance is the separable will, which ariseth through the breathing and outspeaking word; which will, hath not its ground in the unity, but in the Mobility of the Effluence, and out-breathing, which bringeth itself into one will, and into a Desire to Nature: viz. into the Properties as fare as Fire and Light: in the Fire the Natural Life is understood, and in the Light; the Holy Life, that is; a manifestation of the unity, whereby the unity becometh a Love Fire, or Light. 47. And in this place or working; God calleth himself a loving merciful God, according to the sharpened fiery burning Love of the unity: Or zealous. and an Angry ᵈ Jealous God, according to the fiery ground, according to the Eternal Nature. 48. The Mysterium Magnum is that Chaos, out of which, Light and Darkness; that is; the foundation of Heaven and Hell, is flown from Eternity, and made manifest: for, that foundation which we now call Hell, (being a Principle of itself) is the ground and cause of the Fire in the Eternal Nature; which fire, in God is only a burning Love: and where God is not manifested in a thing, according to the unity: there is an Anguishing painful burning fire. 49. This burning Fire is but a manifestation of the Life, and of the Divine Love: by which the Divine Love, (viz. the unity) e Or over inflameth. kindleth up, and sharpeneth itself; for the fiery working, of the Power of God. 50. This ground is called Mysterium Magnum, or a Chaos, because, good and evil ariseth out of it: viz. Light and Darkness, Life and Death, Joy and grief, Salvation and Damnation. 51. For it is the ground of souls and Angels, and of all Eternal Creatures, as well evil as good; it is a ground of Heaven and Hell, also of the visible world, and all that is therein: therein have lain all thing in one only ground: as an Image lieth hid in a piece of wood before the Artificer doth carve it out and fashion it. 52. Yet we cannot say, that the spiritual world hath had any beginning, but hath been manifested from Eternity our of that Chaos: for, the Light hath shone from Eternity in the Darkness, and the Darkness hath not comprehended it; as Day and Night are in one another; and are two though in one. 53. I must write distinctly, as if it had had a beginning for the better consideration and apprehension; of the Divine ground of the Divine Manifestation: and the better to distinguish Nature from the f Or Divinity. Deity, also for the better understanding, from whence evil and good are come; and what the g Or Essence of all Essences is. Being of all Being's is. Of the h Centrum. Centre of the Eternal Nature. 54. By the word h Centrum. Centre, we understand the first beginning to Nature, viz. the most Inward ground, wherein, the i Or own arisen. self raised will bringeth itself, by a reception, into k Ihood, or Inesse, or ownenesse. somethingness: viz. into a Natural working; for Nature is but a Tool and Instrument of God, which Gods Power and virtue worketh with; and yet it hath its own l Or Mobility. Motion, from the outflowne will of God: thus the Centre is the Point or ground of the own receivingness to somethingness: from whence something cometh to be, and from thence the seven Properties proceed. Of the Eternal Nature, and its seven Properties. 55. Nature is nothing but the Properties of the receivingness of the own arisen Desire: which Desire ariseth in the m Or separation. variation of the Breathing Word, (that is, of the Breathing Power and virtue) wherein the Properties bring themselves into substance: and this substance is called a Natural substance, and is not God himself. 56. For, though God dwelleth n Or throughly inhabiteth, or Totaliter. through and through Nature, yet Nature comprehendeth him but so fare, as the unity of God yieldeth itself into, and communicateth itself with a Natural Substance, and maketh itself substantial, viz. a substance of Light; which worketh by itself in Nature, and pierceth and penetrateth Nature: or else the unity of God is incomprehensible to Nature, that is, to the desirous receivingness. 57 Nature o Or consisteth. ariseth in the outflowne word of the Divine perception and knowledge: and it is a continual framing and forming of Scienees and perception: whatsoever the Word worketh by the Wisdom, that nature frameth and formeth into Properties: Nature is like a Carpenter, who buildeth a House which the mind figured and contrived before in itself; so it is here also to be understood. 58. Whatsoever the Eternal mind p Or moddelleth. figureth in the Eternal wisdom of God in the Divine Power; and bringeth into an Idea, that, Nature frameth into a Property. 59 Nature in its first ground consisteth in seven Properties: and these seven divide themselves into infinite. The first Property. 60. The first Property is the Desire which causeth and maketh q Or Astringency. harshness, sharpness, hardness, cold, and substance. The second Property. 61. The second Property is the stirring, or Attraction of the Desire it maketh r Or pricking. stinging, breaking, and dividing of the hardness: it cutteth asunder the attracted desire, and bringeth it into multiplicity and variety; It is a ground of the bitter pain, and also the true Root of Life: it is the s Faber, or Smith. Vulcan that striketh fire. The third Property. 62. The third Property is the perceivingness and feelingness in the breaking of the harsh hardness: and it is the ground of Anguish, and of the Natural will; wherein the Eternal will desireth to be manifested; that is, it will be a Fire or Light (viz. a flash, or shining,) wherein the Powers, colours and virtues of the wisdom, may appear: in these three first Properties consisteth the Foundation of Anger, and of Hell, and of all that is t Grim, fierce, cruel, odious, or evil. wrathful. The fourth Property. 63. The fourth Property is the Fire, in which the Unity appeareth, and is seen in the Light, that is in a burning Love: and the wrath in the n Operation, or property. Essence of Fire. The fifth Property. 64. The fifth Property is the Light, with its virtue of Love, in, and with which, the Unity worketh in a Natural substance. The sixth Property. 65. The sixth Property is the sound voice, or Natural understanding, wherein the five senses work spiritually, that is, in an understanding Natural Life. The seventh Property. 66. The seventh Property is the Subject, or the x Compass, conclusion, comprising, or continent. Contence of the other six Properties; in which they work, as the Life doth in the flesh: and this seventh Property is rightly and truly called the Ground or place of Nature, wherein the Properties stand in one only Ground. The first SUBSTANCE in the seven Properties. 67. We must always understand two Substances in the seven Properties: we understand the first, according to the Abyss of these Properties, to be the Divine y Essence, or substance. Being; that is, the Divine will with the outflowing Unity of God, which together floweth forth through Nature, and bringeth itself into receivingness to sharpness, that the Eternal Love may become working and sensible thereby, and that it may have something which is passive, wherein it may manifest itself, and be known, of which also it might be desired and beloved again: viz. the z Or painful. Aching passive Nature, which in the Love is changed into an Eternal Joyfulness: and when the Love in the Fire manifesteth itself in the Light, than it over-flameth Nature, as the Sun a Plant, and the Fire a A red hot Iron. Iron. The second SUBSTANCE. 68 The second Substance is Nature's own Substance, which is b painful. Aching and Passive, and is the Tool and Instrument of the Agent: for where no passiveness is, there is also no desire of Deliverance, or something better; and where there is no desire of something better, there a thing resteth within itself. 69. And therefore the Eternal unity bringeth itself by its Effluence and separation into Nature, that it may have an object, in which it may manifest itself, and that it may love something, and be again beloved by something; that so there may be a perceiving, or sensible working and will. An Explanation of * the seven Properties of Nature. ♄. The first Property. 70. THe first Property is a desirousness; like that of a c Or Loadstone. Magnet; viz. the Compression of the will; the will desireth to be something, and yet it hath nothing of which it may make something to itself: and therefore it bringeth itself into a receivingness of itself, and compresseth itself to something: and that something is nothing but a Magnetical Hunger, a harshness, like a hardness, whence even hardness, cold, and substance ariseth. 71. This compressure or Attraction overshadoweth itself, and maketh itself a Darkness: which is indeed the Ground of the Eternal and temporary Darkness: At the beginning of the world, Salt, stones, and bones, and all such things were produced by this sharpness. ☿. The second Property. 72. The second Property of the Eternal Nature ariseth from the first, and it is the drawing or Motion in the sharpness: for, the Magnet maketh hardness; but the motion breaketh the hardness again, and is a continual strife in itself. 73. For, that which the Desire compresseth and maketh something, the motion cutteth asunder and divideth, so that it cometh into forms and Images: between these two Properties ariseth the bitter d Or pain. woe: that is, the sting of perceivingness, and feelingness. 74. For when there is a Motion in the sharpness, than the property is e Or painful. Aching, and this is also the cause of feelingness and pain: for, if there were no sharpness and motion, there would be no feelingness: this motion is also a ground of the Air in the visible world, which is manifested by the Fire; as shall be mentioned hereafter. 75. Thus we understand that the Desire is the ground of somethingness, so that something may come out of Nothing: and thus we may also conceive that the Desire hath been the Beginning of this world, by which God hath brought all things into substance and being: for the Desire is that by which God said f Or Fiat. Let there be. The Desire is that Be it, which hath made something, where nothing was, but only a Spirit: it hath made the Mysterium Magnum (which is spiritual,) visible and substantial, as we may see by the Elements, Stars and other Creatures. 76. The second Property, (that is the g Or stirring. Motion) was in the beginning of this world the Separator, or Divider in the Powers and virtues, by which the Creator, viz. the will of God brought all things out of the Mysterum Magnum into form: for it is the outflowne movable word, by which the supernatural God made all things and brought them into form, figure, and h Or Images. shape. ♂ The third Property. 77. The third Property of the Eternal Nature is the Anguish viz. that i Or Velle. Will which hath brought itself into the receivingness to Nature and somethingness: when the own will standeth in the sharp motion, than it cometh into Anguish, that is, into feelingness: for, without Nature it is not k Or feeling. feelable, but in the movable sharpness it becometh feeling. 78. And this feelingness is the cause of the Fire, and also of the mind and Senses: for the own Natural will is made volatile by it, and seeketh Rest: and thus the separation of the will goeth out from itself; and pierceth through the Properties, from whence the taste ariseth, so that one Propertie tasteth and feeleth the other. 79. It is also the ground and cause of the Senses, in that one property penetrateth into the other, and kindleth the other, so that the will knoweth whence the passiveness cometh: for, if feelingness were not, the will could know nothing of the Properties, for it were merely alone: and thus the Will receiveth Nature into it by feeling the sharp motion in itself. 80. This motion is in itself like a turning wheel; not that there is such a turning and winding; but it is so in the Properties; for, the Desire attracteth into itself, and the Motion thrusteth forwards out of itself; and so the will being in this anguish, can neither get inwards nor outwards, and yet is drawn both out of itself, and into itself; and so it remaineth in such a l form, manner, or condition. Posture, as will into itself and out of itself, (that is, over itself and under itself;) and yet can go no whither, but is an Anguish: and the true foundation of Hell, and of God's Anger; for this Anguish standeth in the dark sharp Motion. 81. In the Creation of the world, the Sulphur-Spirit, with the matter of the Sulphurous m Or property. Nature was produced out of this ground: which Sulphur-Spirit is the Natural Life of the earthly and Elementary Creatures. 82. The wise Heathen have in some measure understood this ground, for they say, that in n 🜍 Sulphur, o ☿ Mercury, and p 🜿 Sal, all things in this world consist: wherein they have not looked upon the Matter only but upon the Spirit, from which such matter proceedeth: for the ground of it consisteth not in Salt, Quicksilver, n Spiritual corporality. and Brimstone, they mean not so, but they mean the Spirit of such Properties, in that every thing indeed consisteth, o The word, or speaking. whatsoever liveth groweth, and hath being in this world, whether it be spiritual, or material. p The gross palpable corporality. 83. For they understand by Salt, the sharp Magnetical desire of Nature, and by Mercury, they mean the Motion, and separation of Nature, by which every thing is q Or marked with its own Image, or shape. figured with its own signature: and by Sulphur they mean the perceiving [sensible] r Desiring vegetable l fe. willing, and growing Life. 84. For in the Sulphur-Spirit, wherein the fiery Life burneth, the Oil lieth, and the Quintessence lieth in the Oil viz. the fiery Mercury, which is the true Life of Nature; and which is an Effluence from the word of the Divine Power and motion, wherein the ground of Heaven is understood: and in the Quintessence there lieth the Tincture, viz. the paradisical ground, the outflowne word of the Divine Power and virtue, wherein the Properties lie in s Temperature, or Harmony. equality. 85. Thus, by the third Property of Nature which is the Anguish, we mean the sharpness and painfulness of the fire, viz. the burning and consuming: for when the will is put into such a sharpness, it will always consume the cause of that sharpness; for it always t Or throngeth after. striveth to get to the unity of God again, which is the Rest; and the unity thrusteth itself with its Effluence to this Motion and sharpness: and so there is a continual conjoining for the manifestation of the Divine will: as we always find in these three, (viz. in Salt, Brimstone and Oil;) an Heavenly in the Earthly: and whosoever doth but truly understand it, and considereth the Spirit, shall find it so. 86. For the soul of a thing lieth in the sharpness; and the true life of the sensual Nature and property lieth in the Motion; and the powerful Spirit which ariseth from the Tincture, lieth in the Oil of the Sulphur: Thus an Heavenly always lieth hidden in the Earthly: for the invisible u Viz. the Light and dark world: God's Love and wrath. spiritual world came forth with and in the Creation. ☉ The fourth Property 87. The fourth Property of the Eternal Nature is the Spiritual Fire, wherein the Light; that is, the unity, is made manifest: for the x Shining, or Luster or brightness. Glance of the fire, ariseth and proceedeth from the outflowne unity, which hath incorporated and united itself with the Natural Desire: and the burning property of fire, viz. the Heat proceedeth from the sharp devouringnesse of the first three Properties, which cometh to be so as followeth. 88 The Eternal unity (which I also in some of my writings, call the Liberty) is the soft and still tranquillity, being amiable, and as a soft comfortable ease, and it cannot be expressed how soft a tranquillity there is without Nature in the unity of God: But the three Properties (in order) to Nature are sharp, painful, and horrible. 89. In these three painful Properties the outflowne will consisteth, and is produced by the word or Divine Breathing; and the unity also is therein, therefore the Will longeth Earnestly for the unity, and the unity longeth for the feelingness, viz. for the fiery ground: thus the one longeth to get into the other; and when this Longing is, there is as it were a y Scrashing. cracking noise or flash of Lightning, as when we rub steel and a stone together, or power water into fire; this we speak by way of similitude. 90. In that Flash the unity feeleth the feelingness, and the will receiveth the soft tranquil unity: and so the unity becomes a shining Glance of Fire, and the fire becometh a burning Love; for it receiveth z Or Entity. the Ens, and power from the soft unity: in this kindling, the darkness of the Magnetical compressure is pierced through with the Light, so that it is no more known or discerned, although it remaineth in itself Eternally in the compressure. 91. Now two Eternal Princlples arise here, viz. the Darkness, harshness, sharpness, and pain dwelling in itself: and the feeling power and virtue of the unity in the Light: upon which the Scripture saith, that God, (that is, the Eternal unity) dwelleth in a Light to which none can a Or approach. come. 92. For so the Eternal vity of God manifesteth itself through the Spiritual Fire, in the Light: and this Light is called Majesty; and God, (that is the Supernatural unity) is the Power and virtue of it. 93. For the Spirit of this Fire receiveth Ens [or virtue] to shine, from the unity, or else this fiery b Or Spirit. ground would be but a painful, horrible hunger, and pricking desire: and it is so indeed, when the will breaketh itself off from the unity, and will live, after its own desire, as the Devils have done, and the false soul still doth. 94. And thus you may here perceive two Principles, the first, is the ground of the burning of the Fire, viz. the sharp moving perceivable painful darkness in itself: and the second is the Light of the Fire, wherein the unity cometh into mobility and Joy: for, the Fire is an object of the great Love of God's unity. 95. For, so the Eternal Delight becometh perceivable, and this perceiving of the unity is called Love, and is a Burning or Life, in the unity of God: and according to this burning of Love, God calleth himself a merciful loving God: for the unity of God loveth and pierceth through the c Akeing. painful will of the Fire: (which at the beginning, arose in the breathing of the word, or outgoing of the Divine Delight) and changeth it into great Joy. 96. And in this fiery will of the Eternal Nature standeth the soul of Man, and also the Angels: this is their ground and Centre: therefore, if any soul break itself off from the Light and Love of God, and entereth into its own Natural Desire; then the ground of this darkness and painful d Or source. property will be manifest in it: and this is the hellish Fire, and the Anger of God, when it is made manifest, as may be seen in Lucifer: and whatsoever can be thought to have a Being e Or every where. any where in the Creature, the same is likewise without the Creature every where: for, the Creature is nothing else but an Image and Figure of the separable and various power, and virtue of the universal Being. 97 Now understand aright what the ground of Fire is, viz. Cold, from the Compressure and heat from the Anguish, and the Motion is the f Or striker of fire. Vulcan: in these three the Fire consisteth; but the shining of the Light ariseth and proceedeth from the conjunction of the unity in the ground of Fire; and yet the whole ground is but the outflowne will. 98. Therefore in Fire and Light consisteth the Life of all things, (viz. in the will thereof) let them be g Or inanimate, or dumb. insensible, vegetable or rational things, every thing as the Fire hath its ground, either from the Eternal, as the soul, or from the temporary, as astral Elementary things: for the Eternal is one Fire, and the Temporary is an other: as shall be shown hereafter. ♀ The fift Property. 99 Now the fift Property is the Fire of Love, or the h The Power, and Light-world. world of Power and Light; which in the darkness dwelleth in itself, and the darkness comprehendeth it not, as it is written john 1 chap. The Light shineth in the darkness, and the darkness comprehendeth it not: also, the word is in the Light, and in the word is the true understanding Life of Man, viz. the true Spirit. 100 But this Fire is the true soul of Man, viz. the true Spirit which God breathed into Man for a creaturely Life. 101 You must understand, in the spiritual fire of the will the true desirous soul out of the Eternal ground; and in the Power and virtue of the Light, the true understanding Spirit, in which the unity of God dwelleth and is manifest: as our Lord Christ saith, the Kingdom of God is within you; and Paul saith; Ye are the Temple of the Holy Ghost, who dwelleth in you; This is the place of the Divine inhabiting, and Revelation. 102. Also the soul cometh to be damned thus, when the fiery will breaketh itself off from the Love and unity of God, and entereth into its own Natural Propriety, that is, into its evil properties: this aught further to be considered. 103. O Zion, observe this ground, and thou art freed from Babel. 104. The second Principle (viz. the Angelical world and the Thrones) is meant by the fift Property: for it is the motion of the unity, wherein all the Properties of the fiery Nature burn in Love. 105 An Example or similitude of this i Or thing. ground, may be seen in a Candle that is Lighted, the Properties lie in one another in the Candle, and none of them is more manifested than another till the Candle be lighted, and then we find, Fire, Oil, Light, Aire and water, from the Air: all the four Elements become manifest in it, which lay hidden before in one only Ground. 106. And so likewise it must be conceived to be in the Eternal Ground: for the temporary substance is flown forth from the Eternal: therefore they are both of the same quality, but with this difference, that one is Eternal and the other transitory, one Spiritual and the other corporeal. 107. When the Spiritual Fire and Light shall be kindled, (which hath indeed burned from Eternity [in itself,] then shall also the Mystery of the Divine Power and knowledge be always made manifest therein: for all the Properties of the Eternal Nature become spiritual in the Fire, and yet Nature remaineth as it is, inwardly in itself; and the going forth of the will becometh Spiritual. 108. For, in the k sissing or noise. crack or flash of the Fire the dark receivingness is consumed, and in that consuming, the pure bright fire-Spirit, which is pierced through with the Glance of the Light, goeth forth: in which going forth, we find three several Properties. 109. The first is the going upwards of the fiery will, the second is the going downwards, or sinking, of the watery Spirit, viz. the Meekness; and the third is the going out forwards, of the oily Spirit, in the midst, in the Centre of the fiery Spirit of the will; which oily Spirit, is the Ens of the unity of God; which is become a substance in the desire of Nature: yet all is but Spirit and Power; but so it appears in the figure of the Manifestation, not as if there were any severing or division, but it appears so in the Manifestation. 110. This threefold manifestation is according to the Trinity; for the Centre wherein it is, is the only God according to his manifestation: the fiery flaming Spirit of Love is that which goeth upwards, and the meekness which proceedeth from the Love is that which goeth downwards, and in the midst there is the Centre [ l Or of] the circumference, which is the Father, or whole God according to his manifestation. 111. And as this is to be known in the Divine manifestation, so it is also in the Eternal Nature, according to Nature's property: for Nature is but a m Picture, representation, or shadow. Resemblance of the Deity. 112. Nature may be further considered thus; the flash of the Original of fire, is a crack, and salnitrous ground, whence Nature goeth forth into infinite divisions, that is, into multitudes or varieties of Powers and virtues; from which the multitude of Angels and Spirits, and their colours and operations proceeded, also the four Elements, in the Beginning of time. 113. For, the n Temperament, or harmony. temperature of fire and Light is the holy Element, viz. the motion in the Light of the unity; and from this salnitrous ground (we mean spiritual not earthly salnitre) the four Elements proceed, viz. in the o Compressure, or impressure, in every place where that word is used following. compressure of the fiery Mercury, Earth and stones are produced; and in the Quintessence of the fiery Mercury, the fire and Heaven; and in the Motion or going forth, the Air; and in the disruption or rending of the Desire by the fire, the water is produced. 114. The fiery Mercury is a dry water, that hath brought forth Metals and stones; but the broken or divided Mercury hath brought forth wet water, by the Mortification in the Fire: and the compressure hath brought the gross rawness into the Earth, which is a gross salnitrous Saturnine Mercury. 115. By the word Mercury, you must understand here in the Spirit, always the outflowne Natural working word of God, which hath been the Separator, Divider, and former of every substance; and by the word Saturn we mean the compressure. 116. In the fift Property, (that is, in the Light) the Eternal unity is substantial; that is, an holy Spiritual Fire, an holy Light, an holy Air, which is nothing else but Spirit, also an holy water which is the outflowing Love of the unity of God, and an p Ternarium Sanctum. holy Earth which is all-powerfull virtue and working. 117 This fifth Property is the true spiritual Angelical world of the Divine joy, which is hidden in this visible world. ♃ The sixth Property. 118. The sixth Property of the Eternal Nature, is the sound, noise, voice, or understanding: for when the Fire flasheth, all the Properties together sound: the Fire is the mouth of the Essence, the Light is the Spirit, and the sound is the understanding, wherein âll the Properties understand one another. 119. According to the Manifestation of the holy Trinity, by the effluence of the unity, this sound or voice, is the Divine working word, viz. the understanding in the Eternal Nature, by which the supernatural knowledge manifesteth itself: but according to Nature and Creature, this sound or voice is the knowledge of God, wherein the Natural understanding knoweth God: for the Natural understanding is a platform, Resemblance, and Effluence from the Divine understanding. 120. The five Senses lie in the Natural understanding, in a Spiritual manner, and in the second Property, (viz. in the motion in the fiery Mercury) they lie in a Natural manner. 121. The sixth Property giveth understanding, in the voice or sound, viz. in the q Articulation. speaking of the word: and the second property of Nature is the producer, and also the House, Toole, or Instrument of the speech or voice: in the second Property the Power and virtue is painful, but in the sixth Property it is joyful and pleasant, and the difference between the second and sixth Property is in Light and darkness, which are in one another, as fire and Light, there is no more difference between them. ☽ The seventh Property. 122. The seventh Property is the substance, that is, the subjectum or house of the other six, in which they all are substantially as the soul in the body: by this we understand especially, as to the Light-world, the Paradise or budding of the working Power. 123. For every Property, maketh unto itself a Subject, or r Or resemblance. Object by its own Effluence, and in the seventh all the Properties are in a temperature, as in one only Substance: and as they all did proceed from the unity, so they all return again into one ground. 124. And though rhey work in different kinds and manners, yet here there is but one only substance, whose power and virtue is called Tincture, that is an holy penetrating, growing, or springing Bud. 125. Not that the seventh Property is the Tincture, but it is the s Corpus, aut Substantia. Body of it: the Power and virtue of the Fire and Light is the Tincture t Or with. in the substantial Body: but the seventh Property is the substance which the Tincture penetrateth and sanctifieth: we mean that it is thus according to the power and virtue of the Divine manifestation: but as it is a Property of Nature, it is the substance of the attracted desire of all properties. 126. It is especially to be observed, that always, the First and the seventh Property are accounted for one: and the second and sixth: also the third and fift: and the fourth is only the dividing Mark or u Or Limit. bond. 127. For, according to the manifestation of the Trinity of God there are but three Properties of Nature: the first is the Desire which belongeth to God the Father, yet it is only a Spirit, but in the seventh Property the Desire is substantial. 128. The second is the Divine power and virtue, and belongeth to God the Son; in the second Number it is only a Spirit, but in the sixth it is the substantial Power and virtue. 129. The third belongeth to the Holy Ghost, and in the beginning of the third Property it is only a fiery Spirit, but in the fift Property the great Love is manifested therein. 130. Thus the Effluence of the Divine Manifestation, as to the three Properties in the first Principle before the Light x Appearet. , is Natural; but in the second Principle in the Light it is spiritual. 131. Now these are the seven Properties in one only Ground: and all seven are equally Eternal without beginning, none of them can be accounted the first, second, third, foutth, fift, sixth, or last; for they are equally Eternal without beginning, and have also one Eternal beginning from the unity of God. 132. We must represent this in a typical way, that it may be understood how the one is borne out of the other, the better to conceive what the Creator is, and what the Life and Substance of this world is. Of the third Principle: viz. The visible world, whence that proceeded: and what The Creator is. 33. THis visible world is sprung from the Spiritual world before mentioned: viz. from the outflowne Divine Power and virtue, and it is a Subject or Object resembling the Spiritual world: the spiritual world is the Inward ground of the visible world; the visible subsisteth in the Spiritual. 134. The visible world is only an Effluence of the seven Properties, for it proceeded out of the six working Properties, but in the seventh, (that is in Paradise,) it is in Rest: and that is the Eternal Sabbath of Rest, wherein the Divine Power and virtue resteth, 135. Moses saith; God created Heaven and Earth, and all Creatures, in six Days, and rested on the seventh Day, and also commanded y Or to rest on it. it to be kept for a Rest. 136. The understanding lieth hidden and secret in those words: could not he have made all his works in one Day? neither can we properly say there was any day before the Sun was, for in the z Or depth, or vast firmament above the Moon. Deep there is but one Day [in all.] 137. But the understanding lieth hidden in those words, he understandeth by each days working: the Creation, or Manifestation of the seven Properties: for he saith, In the Beginning God created Heaven and Earth. The first Day. 138. In the FIRST Motion; the Magnetical Desire compressed and compacted the fiery and watery Mercury with the other Properties; and then the grossness separated itself from the Spiritual Nature: and the fiery became Metals and stones, and partly Salnitre, that is Earth: and the watery became water: then the fiery Mercury of the working became clean, and Moses calleth it Heaven; and the Scripture saith, God dwelleth in Heaven: for this fiery Mercury is the Power and virtue of the Firmament, viz. an Image and resemblance of the Spiritual world, in which God is manifested. 139. When this was done, God said, Let there be Light, than the Inward thrust itself forth through the fiery Heaven, from which a shining power and virtue arose in the fiery Mercury, and that was the Light of the outward Nature in the Properties, wherein the a Or growing. vegetable Life consisteth. The second Day. 140. In the SECOND Day's work, God separated the watery and fiery Mercury from one another, and called the fiery the Firmament The * This Table belongs to the Clavis, at the End of the 132. verse. seven Forms of Spirits, mentioned, REVELA. cap. 1. ♄. ☾. The First. form Harsh Desiring will. 1. Darke-world. a similitude of it is a Candle. ☿. ♃. Second. Bitter or stinging. ♂. ♀. Third. Anguish, till the flash of Fire. ☉. Fourth. Fire Dark-fire. Light-fire. 2. Fire-world a similitude of it is the fire of a Candle. ♀. ♂. Fifth. Light or Love, whence the watet of Eternal Life floweth. 3. Light-world a similitude of it is the Light of a Candle. ♃. ☿. Sixt. Noise, sound, or Mercury. ☾. ♄. Seventh. Substance or Nature. The First Principle. Dark or Fire of Wrath Light or Fire of Love The second Principle. The Dark-world; hence God the Father is called an Angry, zealous, Jealous God and a Consuming Fire. The Light world; hence God the Son, the word the Heart of God, is called a Loving and Merciful God. The third Principle. This world of four Elements, which is produced out of the two Inward Worlds, and is a Glass of them; wherein L●ght and Darkness, Good and Evil are mixed, it is not Eternal but hath a beginning and an End. of Heaven, which came out of the midst of the waters, viz. of Mercury, whence arose the Male and Female ᵇ kind, Sex. in the Spirit of the outward world: that is, the Male in the fiery Mercury, and the Female in the watery. 141. This Separation was made all over in every thing, to the end that the fiery Mercury should desire and long for the watery, and the watery for the fiery; that so there might be a Desire of Love betwixt them in the Light of Nature; from which the Conjunction ariseth: therefore the fiery Mercury, viz. the outflowne word separated itself according both to the fiery and to the watery nature of the Light, and thence comes both the Male and Female kind in all things both Animals and vegetables. The third Day. 142. In the THIRD Day's work, the fiery and watery Mercury entered again into Conjunction or mixture, and embraced on) another, wherein the Salnitre (viz. the Separator in the Earth-brought forth Grass, Plants, and Trees: and that was the first Generation or production between Male and Female. The fourth Day. 143. In the FOURTH Day's work, the fiery Mercury brought forth its fruit, viz. the fift Essence, an higher power or virtue of Life, than the four Elements: and yet it is in the Elements, of it the Stars are made. 144. For, as the compression of the Desire brought the Earth into a c Or lamp. Mass, the compression entering into itself; so the fiery Mercury thrust itself outwards by the Compressure, and hath enclosed the place of this world with the d Or constellations. Stars and starry Heaven. The fifth Day. 145. In the FIFT Days work the e The Spirit of the world. Spiritus Mundi, that is, the f Anima Macrocosmi. soul of the great world, opened itself in the fift Essence, (we mean the Life of the fiery and watery Mercury,) therein God created all Beasts, fishes, fowls, and worms, every one from its peculiar property of the divided Mercury. 146. Were we see how the Eternal Principles have moved themselves according to Evil and Good, as to all the seven Properties, and their Effluence and mixture; for there are evil and good Creatures created, every thing as the Mercury, (that is, the Seperator) hath figured and g Or Imaged. framed himself into an Ens, as may be seen in the evil and good Creatures: And yet every kind of Life hath its Original in the Light of Nature; that is, in the Love of Nature: from which it is that all Creatures in their kind or Property, love one another according to this outflowne Love. The sixth Day. 147. In the sixth Day's work, God created Man; for in the sixth Day the understanding of Life opened itself out of the fiery Mercury, that is, out of the Inward Ground. 148. God created him in his likeness out of all the three Principles, and made him an Image, and breathed into him the understanding fiery Mercury, according to both the Inward and outward Ground, (that is, according to time and Eternity,) and so he became a living understanding soul: and in this Ground of the soul, the Manifestation of the Divine Holiness did move, (viz. the living outflowing word of God) together with the Eternal knowing Idea, which was known from Eternity in the Divine Wisdom, as a Subject or form of the Divine Imagination. 149. This h Or Image. Idea becomes i Endued, or invested. clothed with the Substance of the heavenly world, and so it becometh an understanding Spirit and Temple of God; an Image of the Divine k Or Contemplation. vision, which Spirit is given to the soul for a Spouse: as fire and Light are espoused together, so it is here also to be understood. 150. This Divine Ground budded and pierced through soul and body; and this was the true Paradise in Man, which he lost by sin, when the ground of the dark world with the false Desire got the upper hand and Dominion in him. The seventh Day. 151. In the SEVENTH Day God rested from all his works which he had made, saith Moses: yet God needeth no Rest; for he hath wrought from Eternity, and he is a mere working Power and virtue; therefore the meaning and understanding here lieth hidden in the Word, for Moses saith he hath commanded [us] too Rest on the seventh Day. 152. The seventh Day was the true Paradise, (understand it spiritually,) that is, the Tincture of the Divine Power and virtue, which is a temperament: this pierced through all the Properties, and wrought in the seventh, that is, in the substance of all the other. 153. The Tincture pierced through the Earth, and through all Elements, and tinctured All; and then Paradise was on Earth, and in Man: for evil was hidden; as the Night is hidden in the Day, so the l Or grim, fierceness. wrath of Nature was also hidden in the first Principle, till the fall of Man, and then the Divine working, with the Tincture, ᵐ fled into their own Principle, viz. into the Inward Ground of the Light-world. 154. For, the l Or retired. wrath did rise aloft, and got the predominancy, and that is the Curse, (where it is said) God cursed the Earth; for his cursing is to leave off and fly from his working: as when God's Power and virtue in a thing worketh with the Life and Spirit of the thing, and afterwards withdraweth itself with its working; then the thing is cursed, for it worketh in its own will and not in Gods will. Of the Spiritus Mundi, and of the four Elements. 155. We may very well observe and consider the hidden spiritual world by the visible world: for, we see that Fire n Or Water. Light and Aire are continually begotten in the deep of this world, and that there is no Rest or cessation from this begetting, and that it hath been so from the beginning of the world, and yet men can find no cause of it in the outward world, or tell what the ground of it should be: but Reason saith, God hath so created it, and therefore it continueth so: which indeed is true in itself; but Reason knoweth not the Creator which doth thus create without ceasing: that is, the true o Distinguisher, or divider. Archaeus or Seperator, which is an Efluence out of the Invisible world, viz. the outflowne word of God; which I mean and understand by the word fiery Mercury. 156. For what the invisible world is, in a spiritual working, where Light and darkness are in one another, and yet the one not comprehending the other: that the visible world is, in a substantial working; whatsoever powers and and virtues in the outflowne word, are to be p Or conceived. understood in the Inward Spiritual world, the same we understand also in the visible world, in the Stars and Elements, yet in another Principle of a more holy q Kind quality, or condition. Nature. 157. The four Elements do flow from the Archaeus of the Inward ground; that is, from the four properties of the Eternal Nature; and were in the beginning of time so outbreathed from the Inward ground, and compressed and form into a working substance and Life: and therefore the outward world is called a Principle, and is a subject of the Inward world, that is, a Tool and Instrument of the Inward r Artificer or workman. Master, which r Artificer or workman. Master is the Word and s Or virtue. power of God. 158. And, as the Inward Divine world hath in it an t Or Intellectual. understanding Life from the Effluence of the Divine knowledge; whereby the Angels and souls are meant: so likewise the outward world hath a Rational Life in it, consisting in the outflowne powers and virtues of the Inward world; which outward [Rational] Life hath no higher understanding, and can reach no further than that thing wherein it dwelleth, viz. the Stars and four Elements. 159. The Spiritus Mundi is hidden in the four Elements, as the soul is in the body; and is nothing else but an Effluence and working power proceeding from the Sun and Stars; its dwelling wherein it worketh is spiritual encompassed with the four Elements. 160. The Spiritual house is first a sharp Magnetical power and virtue, from the Effluence of the Inward world, from the first property of the Eternal Nature: this is the ground of all salt and powerful virtue, also of all forming and substantiality. 161. Secondly, it is the Effluence of the Inward Motion, which is outflowne from the second u Species, kind or property. form of the Eternal Nature, and consisteth in a fiery Nature, like a dry kind of water source, which is understood to be the ground of all Metal and stones, for they were created of that. 162. I call it the fiery Mercury in the Spirit of this world, for it is the mover of all things, and the Separator of the Powers and virtues, a former of all shapes, a ground of the outward Life, as to the Motion and sensibility. 163. The third ground is the perception in the Motion and sharpness; which is a spiritual source of Sulphur, proceeding from the Ground of the painful will in the Inward Ground: hence the Spirit with the five senses ariseth, viz. seeing, hearing, feeling, tasting, and smelling, and is the the true Essential Life, whereby the fire, (that is, the fourth form) is made manifest. 164. The ancient wise men have called these three properties Sulphur Mercurius and Sal, as to their Materials which were produced thereby in the four Elements, into which this Spirit doth coagulate or make itself Substantial. 165. The four Elements lie also in this ground, and are nothing different or several from it: they are only the manifestation of this spiritual ground, and are as a dwelling place of the Spirit in which this Spirit worketh. 166. The Earth is the grossest effluence from this subtle Spirit; after the Earth the water is the second; after the water the Air is the third, and after the Air the Fire is the fourth: all these proceed from one only Ground: viz. from the Spiritus mundi, which hath its root in the Inward world. 167. But Reason will say; to what End hath the Creator made this manifestation? I answer, there is no other cause, but that the spiritual world might thereby bring itself into a visible form or Image, that the Inward powers and virtues might have a form and Image: now that this might be, the spiritual substance must needs bring itself into a material ground wherein it may so figure and form itself, and there must be such a separation as that this separated being might continually long for the first Ground again, viz. the Inward for the outward, and the outward for the Inward. 168. So also the four Elements, which are nothing else Inwardly but one only Ground, must one long for the other, and desire one another and seek the inward Ground in one another. 169. For the Inward Element in them is divided, and the four Elements are but the Properties of that divided Element; and that causeth the great anxiety and desire betwixt them, they will continually [to get] into the first ground again, that is into that one Element, in which they may Rest; of which the Scripture speaketh, saying; Every Creature groaneth with us and earnestly longeth to be delivered from the vanity, which it is subject unto against its will. 170. In this Anxiety and desire, the Effluence of the Divine power and virtue, by the working of Nature is together also form and brought into figures, to the Eternal Glory and contemplation of Angels and Men, and all Eternal Creatures: as we may see clearly, in all living things, and also in vegetables; how the Divine power and virtue x Fashioneth. imprinteth and formeth itself. 171. For there is not any thing substantial in this world wherein the Image resemblance and form of the Inward spiritual world doth not stand: whether it be according to the y Or grimness. wrath of the Inward Ground, or according to the good virtue: and yet in the most z Or Poisonous. venomous virtue or quality, in the Inward Ground, many times there lieth the greatest virtue out of the Inward world. 172. But where there is a dark Life; (that is, a Dark Oil) in a thing; there is little to be expected from it; for it is the foundation of the wrath, viz. a false, bad Poison, to be utterly rejected. 173. Yet where Life consisteth in a Or pain. venom, and hath a Light or brightness shining in the Oil (viz. in the fift Essence) therein Heaven is manifested in Hell, and a great virtue lieth hidden in it: this is understood by those that are ours. 174. The whole visible world is a mere spermaticall working Ground; Every b Or Substance. thing hath an Inclination and longing towards another, the uppermost towards the undermost, and the undermost towards the uppermost, for they are separated one from the other; and in this hunger, they embrace one another in the Desire. 175. As we may know by the Earth, which is so very hungry after the [influence and virtue of the] Stars, and the Spiritus Mundi, (viz. after the Spirit from whence it proceeded in the beginning) that it hath no Rest, for hunger: and this hunger of the Earth consumeth Bodies, that the Spirit may be parted again from the gross Elementary c Or Property. condition, and return into its d Separator, Divider or salnitrous virtue. Archaeus again. 176. Also we see in this hunger, the Impregnation of the Archaeus (that is, of the Seperator) how the undermost Archaeus of the Earth attracteth the uttermost subtle Archaeus from the Constellations above the Earth: where this compacted ground from the uppermost Archaeus, longeth for its ground again and putteth itself forth towards the uppermost: in which putting forth, the growing of Metals, Plants and Trees, hath its Original. 177. For, the Archaeus of the Earth becometh thereby exceeding joyful, because it tasteth and feeleth its first ground in itself again: and in this Joy all things e Or grow. spring out of the Earth: yes, therein also the growing of Animals consisteth, viz. in a continual Conjunction of the Heavenly and Earthly, in which the Divine power and virtue also worketh as may be known by the Tincture of the Vegetables in their Inward Ground. 178. Therefore Man, who is so noble an Image, having his ground in time and Eternity; should well consider himself, and not run headlong in such blindness, seeking his Native Country afar off from himself, when it is within himself, though covered with the grossness of the Elements by their strife. 179. Now when the strife of the Elements ceaseth, by the Death of the gross body, than the Spiritual Man will be made manifest whether he be borne in and to Light or Darkness; which of these [two] beareth the sway and hath the dominion in him, the Spiritual man hath his being in it Eternally, whether it be in the foundation of God's Anger, or in his Love. 180. For, the outward visible Man is not now the Image of God, it is nothing but an Image of the Archaeus; that is, a house [or husk] of the Spiritual Man, in which the spiritual Man groweth; as Gold doth in the f Or drossy stone or Oar. gross stone, and a Plant from the wild Earth: as the Scripture saith; as we have a Natural Body, so we have also a Spiritual Body: such as the Natural is such is also the Spiritual. 181. The outward gross Body of the four Elements shall not inherit the Kingdom of God, but that which is borne out of that one Element, viz. out of the Divine Manifestation and working. 182. For, this of the Flesh and of the will of man is not it: but that which is wrought by the heavenly Archaeus in this gross Body, unto which this gross [body] is a house Toole and Instrument. 183. But when the Crust is taken away, than it shall appear wherefore we have here been called Men; and yet some of us have scarce been beasts, nay some far worse than Beasts. 184. For, we should rightly consider what the Spirit of the outward world is, it is a house husk, and Instrument of the Inward Spiritual world which is hidden therein, and worketh through it, and so bringeth itself into figures and Images. 185. And thus humane Reason is but a g Or dwelling. house of the true understanding of the Divine knowledge: none should trust so much in his Reason and sharp wit, for it is but the Constellation of the outward Stars; and doth rather seduce him then lead him to the unity of God. 186. Reason must wholly yield itself up to God, that the Inward Archaeus may be revealed, and this shall work and bring forth a true Spiritual understanding ground, uniform with God, in which Gods Spirit will be revealed, and will bring the understanding to God: and then, in this Ground, the Spirit searcheth through all things, even the deep things of h Or of the Deity. God, as St. Paul saith. 187. I thought good to set this down thus briefly for the Lovers, i Of Mysteries. for their further consideration, Now followeth a short explication, or k Formula, or Model. Description of the Divine Manifestation. 188. God is the Eternal, Immense Incomprehensible unity which manifesteth itself in itself from Eternity in Eternity by the Trinity; and is Father, Son and Holy Ghost, in a threefold working, as is before mentioned. 189. The first Effluence and manifestation of this Trinity is the Eternal word, or outspeaking of the Divine power and virtue. 190. The first outspoken Substance from that Power is the Divine wisdom; which is a substance wherein the Power worketh. 191. Out of the wisdom floweth the Power and virtue of out-breathing, and goeth into separability and forming; and therein the Divine Power is manifest in its virtue. 102. These separable Powers and virtues bring themselves into receivingness, to their own perceivingness; and out of the perceivingness ariseth own self-will and Desire: this own Will is the Ground of the Eternal Nature, and it bringeth itself, with the Desire into the Properties as fare as Fire. 193. In the Desire is the Original of Darkness: and in the Fire the Eternal unity is made manifest with the Light, in the fiery Nature. 194. Out of this fiery Property and the property of the Light, the Angels and souls have their Original; which is a Divine Manifestation. 195. The Power and virtue of Fire and Light is called Tincture; and the Motion of this virtue is called the holy and Pure Element. 196. The Darkness becometh substantial in itself: and the Light becometh also substantial in the fiery Desire: these two make two Principles: viz. God's Anger in the Darkness, and God's Love in the Light, each of them worketh in itself, and there is only such a difference between them as between Day and Night, and yet both of them have but one only Ground, and the one is always a cause of the other, and that the other becometh manifest and known in it, as Light from fire. 197. The visible world is the third Principle, that is, the third Ground and beginning; this is outbreathed out of the Inward Ground, (viz. out of both the first Principles) and brought into the Nature and form of a Creature. 198. The Inward Eternal working is hidden in the visible world, and it is in every thing and through every thing, yet not to be comprehened by any thing in the things own Power; the outward Powers and virtues are but the passive and the house, in which the Inward do work. 199. l The common Creatures. All the other worldly Creatures are but the Substance of the outward world; but Man; who is created both out of Time and Eternity, out of the Being of all Being's, and made an Image of the Divine Manifestation. 200. The Eternal Manifestation of the Divine Light is called the Kingdom of Heaven, and the Habitation of the Holy Angels and Souls. 201. The fiery Darkness is called Hell, or God's Anger, wherein the Devils dwell, together with the damned souls. 202. In the place of this world Heaven and Hell are present every where; but according to the Inward Ground. 203. Inwardly, the Divine working is manifest in God's Children; But in the wicked, the working of the painful darkness. 204. The place of the Eternal Paradise is hidden in this world, in the Inward Ground: but manifest in the Inward man, in which Gods Power and virtue worketh. 205. There shall perish of this world only the four Elements together with the Starry Heaven; and the Earthly Creatures; viz. the outward gross Life of all things. 206. The Inward Power and virtue of every substance remaineth Eternally. Another Exposition of m The Great Mystery. the Mysterium Magnum. 207. God hath manifested the Mysterium Magnum out of the Power and virtue of his word; in which Mysterium Magnum the whole Creation hath lain essentially without forming, in Temperamento; and by which he hath outspoken the Spiritual formings in Separability [or variety]: in which formings, the Sciences of the Powers and virtues in the Desire, (that is, in the Fiat,) have stood: wherein every Science in the Desire to Manifestation, hath brought itself into a Corporeal Substance. 208. Such a Mysterium Magnum lieth also in Man, (viz. in the Image of God: and is the Essential word of the Power of God, according to Time and Eternity, by which the Living word of God outspeaketh, or expresseth itself either in Love or Anger, or in Fancy; all things as the Mysterium standeth in a movable Desire to Evil or Good: according to that saying: such as the people is, such a God they also have. 209. For, in whatsoever properties the Mysterium in Man is awakened, such a word also uttereth itself from his powers: as we plainly see that nothing else but vanity is uttered by the wicked. Praise the Lord all ye his works. Halelujah. n SCIENTZ. OF THE WORD SCIENCE. 210. THe Word Science is not so taken by me as men understand the word Scientia in the Latin Tongue, for I understand therein even the true Ground according to Sense, which both in the Latin and all other Languages is misled and neglected by Ignorance: for every word in its Impressure forming and Expression, gives the true understanding, of what that thing is that is so called. 211. You understand by Science some skill or knowledge: in which you say true, but do not fully express the meaning. 212. Science is the Root to the understanding, as to the o Cogitation, consideration, or Reasoning. Sensibility: it is the Root to the Centre of the p Or forming. Impressure of Nothing into something: as when the will of the Abyss attracteth itself into itself, to a Centre of the Impressure (viz. to the word) then ariseth the true understanding. 213. The will is in the Separability of the Science, and there separateth itself out from the Impressed Compaction; and men first of all understand the Essence in that which is separated, in which the Separability impresseth itself into a Substance. 214. For q ESSENTZ. Essence is a substantial power and virtue, but Science is a moving flitting one, like the Senses; it is indeed the Root of the Senses. 215. Yet in the understanding, in which it is called Science, it is not the sensing, but a cause of the sensing, in that manner as when the Understanding impresseth itself in the Mind, there must first be a cause which must give the Mind, from which the understanding floweth forth into its Contemplation: Now this Science is the Root to the fiery Mind, and it is in brief the Root of all Spiritual beginnings, it is the true Root of Souls and proceedeth through every Life, for it is the Ground from whence Life cometh. 216. I could not give it any other better Name, this doth so wholly accord and agree in the sense: for the Science is the cause that the Divine abyssal Will compacteth and impresseth itself into Nature, to the separable [various] intelligible and perceivable Life of understanding and difference: for the Impressure of the Science, (whereby the will attracteth it into itself) the Natural Life ariseth and the word of every Life Originally. 217. The distinction or separation out of the Fire, is to be understood as followeth. The Eternal Science in the Will of the Father draweth the Will (which is called Father) into itself, and shutteth itself into a Centre of the Divine Generation of the Trinity, and by the Science speaketh itself forth into a word of understanding; and in the speaking is the Separation in the Science: and in every Separation there is the Desire to the Impressure of the r Or outspeaking. Expression, the Impressure is Essential, and is called Divine Essence. 218. From this Essence the word r Or outspeaking. expresseth itself in the second Separation (that is, of Nature) and in that expression, (wherein the Natural will separateth itself in its Centre, into a sensing,) the Separation out of the fiery s One Copy hath Essence. Science is understood; for thence cometh the Soul and all Angelical Spirits. 219. The third Separation is according to the outward Nature of the expressed form word, wherein the Bestial Science lieth, as may be seen in the Treatise of the Election of Grace, which hath a t Acute, or sublime. sharp understanding, and is one of the Clearest of our Writings. FINIS. A CATALOGUE OF THE BOOKS WRITTEN, By JACOB BEHMEN. 1. ANno 1612. He wrote the first Book called Aurora, the Rising of the Sun, and he being accused as Author thereof, this Book was laid up by the Magistrate at Gorlitz, at Court: and command given him that he should henceforth (being a simple Layman) refrain writing of books, which did not belong to his profession and condition. Whereupon he did refrain for seven years, but afterwards being stirred up again by the Holy Spirit of God, and also being encouraged thereto by the entreaty and desires of some people that feared God, he betook himself to his pen again, and proceeded in writing and perfected, with good leisure and deliberation, the rest which follow, viz. 2. Anno 1619. The second Book. Of the Three Principles, together with an appendix of the Threefold life of Man. 3. Anno 1620. A Book of the life of Man. 4. An Answer to the 40 Questions of the Soul, propounded by Doctor Balthasar Walter, in the first chapter of it is an Exposition of the Turned Eye, or Philosophic Globe, withal an addition concerning the Soul, the Image of the Soul, and the Turba or destroyeresse of the Image. 5. Three Books. The first, of the Incarnation of Jesus Christ. The second of the Suffering, Death, & Resurrection of Christ. The third of the Tree of Faith. 6. A Book of Six Points. 7. A Book of the Heavenly and Earthly Mysterium. 8. A Book of the Last Times to P.K. 9 Anno 1621. A Book De Signatura Rerum, or the Signature of all things. 10. A Consolatory Book of the four Complexions. 11. An Apology to Balthasar Tilken in two parts. 12. A consideration upon Esaias Steefells Book. 13. Anno 1622. A Book of true Repentance. 14. A Book of true Resignation. 15. A Book of Regeneration. 16. Anno 1623. A Book of Predestination and Election of God, at the end of it is written this following Treatise, viz. 17. A short Compendium of Repentance. 18. The Mysterium Magnum upon Genesis. 19 Anno 1624. A Table of the Principles, or a Key of his writings to G. F. and I. H. 20. A little Book of the Supersensuall Life. (21) A little Book of Divine Contemplation. 22. A Book of the two Testaments of Christ, viz. Baptism and the Supper of the Lord. 23. A Dialogue between the enlightened and the unenlightned Soul. 24. An Apology upon the Book of true Repentance, directed against a Pasquil of the principal Minister of Gorlitz, called Gregory Rickter. (25) A Book of 177. Theosophick Questions. 26. An Epitome of the Mysterium Magnum. (27.) The Holy Weeks, or the Prayer-book. 28. A Table of the Divine Manifestation, or an Exposition of the Threefold World to I.S. V.S. and A.U.F. In these two that follow, the date is not set down. 29. A Book of the Errors of the Sects of Ezechiel Meths to A. P. A. or an Apology to Esaias Steefell. 30. A Book of The last Judgement. Further. 31. Certain Letters to Divers Persons, written at divers times with certain Key's for some hidden words. The Books which the Author finished not, are marked with this sign. The faults escaped in Printing. PReface verse 9 line 4. read * Divine Essence, fol. 2. l. 23. for as r. viz. l. 32. for how r. that, f. 3. l. 8. r. ᵘ transparent. l. 24. r. * Forms. f. 14. l. 27. r. but ᵒ not. f. 15. l. 18. r. the ᵖ Eternity, that q f. 16. l 29. r. viz. the eye. l. marg. 18. r. viz. Turbae f. 17. l. 43. r. there for then: f. 18. l. 30. for chimney r. furnace, f. 22. l. 9 for ye, r. we. f. 25. l. 11. for where: r. there. f. 27. l. 11. for fire, r. fire. f. 33. l. 22. r. can ᵍ find: l. 24. r. the * ˡ Godhead: f. 34. l. 17. r. wisdom: for the Element giveth not Divine wit [Reason or understanding;] but, f. 45. marg. l. 19 r. ᵗ appeareth or, f. 70. marg. l. 19 r. doake or hollow. f. 59 marg. l. 1. r. that Spirit, f. 60. marg. l. 3. r. ᶜ workmaster, f. 63. l. 16. r. nothing; that can give it any thing; but, f. 56. l. 31. r. (wherein, f. 68 marg. l. 12. r. forth. f. 69. l. 24. r. Tree, Or as, f. 72. l. 5. unless. f. 80 l. 24. r. ● desire, l. 25. r. ᵒ, l. 26. r. ●, f 83. l. 25. r. which holdeth, f. 89. l. for ˢ, r. ●, f. 90. l. 32. r. and ⁱ bitterness l. 33. r. ᵏ for ⁱ, l. 35. r. I for ᵏ, l. 40. r ᵐ for ˡ, l. 41. ⁿ for ᵐ, l. 42. ᵒ for ⁿ, & ᵖ for ᵒ f. 93. l. 16. r. one thing hath swallowed up another, f. 94. marg. l. 10. r. and works, f. 95. l. 1. r. without it, is, f. 99 l. 6. for them, r. then, f. 105. l. 17. r Gift,) l. 43. r. soul, f. 106. marg. l. 7. r. ᵐ or Chest. l. 39 r. Spirit of, f. 107. l. 3. r. whores wolves, f. 110. l. 21. r. soul, f. 114. l. 3. r. not see them; f. 122 l. 1. r. the life, f. 124. l. 36. r. the ᵃ Calling, f. 127. l. 39 r. this world, f. 130. l. 2. r. of no, l. 20. be no more, f. 143. l. 25. r. and there is, l. 36. r and t l. 38. r. ᵘ partiality, f. 146. l. 30 for those r. these: f. 147. l. 20. r. to be done, f. 148. l. 7. r. an end, f 154. l. 39 r. ˡ sourness. Preface to the Clavis, verse 9 marg. r. ex sensu, end shutz, f. 2. l. 20. r. first in, f. 10. l. 1. for ♀ put ☿.