who hath generated us again out of the Dying through the fire of God for out of the dying the fire-life becometh generated that which can go out from the Dying that is released from Death and the fierce wrathfull source 97. That is now its Kingdome of joy when no fierce wrathful source more is in it it is gone from it and is remained in the in dying in the dark world 98. And thus the Life out of Death attaineth the Eternal Liberty Wherein there is no fear or terrour more for in the Life the terrour or Skreek is broken 99. The right Life is a power of Joy A Continuall well-doing for there is no source quality or pain in it but only a desire which hath all properties of the source quality or pain 100. And yet the source quality or pain cannot list it self up therein so that it might kindle its properties therein for the Light and the Liberty hindereth that Note The soules fire uniteth or is one in it self with the Eternal Nature viz With the Principle for it is from its originall one and the same with it or co-united with it The right Spirit or Souls-Spirit is the Image and is one Spirit with God The Images Corporeity is with the heavenly Substantiality totally one It is the Body of the Word wherein the Believers or faithful live and shall live Eternally Further of the First Point The Second Chapter Concerning the property of the Principle What the Principle is or what they all Three are 1. THat is a Principle when a Life and Mobility findeth it self where none is the fire is a Principle with its Property and the Light is also a Principle with its Property For it becometh generated out of the fire and yet is not of the fires property 2. It hath also its own Life in it self but the Fire is Cause thereof and the fierce wrathfull anguish is a cause of Both viz of the Light and Fire-world 3. But * Note the will to the Anguish which causeth the Anguish-Nature which is called Father that a Man cannot search out or fathom we search and fathom only this how it introduceth it self into the highest Perfection into the Substance of the Holy Trinity and how it manifesteth it self in Three Principles and how the Essence and the source or quality originally existeth what Essence is from which the Life with the Senses or Thoughts originally Exist and the Wonder of all Beings or Substances 4. Thus we apprehend the Third Principle viz the source or quality of this world with the Starres and Elements to be a creature framed out of the Wonders of the Eternall †Or Wisdome Substantiality The Third Principle manifesteth Both the first 5. * Note Though indeed each of them is manifest in it self Yet nevertheless the Eternal Substance in its wonders which have become discovered in the Wisdome would manifest it self in such a property viz according to the ground of Eternity according to the fierce wrathful and the Love-source or quality and hath created all into a Creaturely and figured Substance according to the Eternall Originall evill and Good 6. As it is before our Eyes that in this world there is Evill and Good of which yet the Devils are a great cause who in the Creation in their Fall have more vehemently moved the fierce wrathfull Matrix in the fierce wrath 7. In which God according to the property of the fierce wrath hath moved yet more exceedingly to thrust them forth out of the Light into the Death of the fierce wrathfulness Whence also the Heavenly Substantiality became together * Or kindled by the Pride of the Devill Moved so that very much is become shut up together in the Earthly Substantiality that hath stood free in the Liberty 8. As we apprehend by the Gold and its Tincture which is free from the Earthly Substance for it subsisteth in the Fire and in all sources qualities or conditions no source or quality can overpower it but only Gods Will and somewhat must often be done for the sake of the worlds unworthiness 9. And when we rightly consider the Creating of this World and the Spirit of the Third Principle viz take before us the Spirit of the Great World with the Starres and Elements then we find the Eternall Worlds property and as it were mixed as a great Wonder whereby God the highest Good would manifest the Eternall Wonders which stand in secret and bring them into substance 10. We find Evill and Good and we find in all things the Center of Nature viz the Anguish Chamber especially we find the Spirit of the Great World in two Sources or Qualities in Heat and Cold By the Cold we apprehend the Center of the harsh sharp fierce wrath by the Heat the Principle in the fire yet they have but One originall out of another 11. The Fire cometh out of the fierce wrath of the Cold The Cold out of the Center of Nature out of the harsh astringent sharp anguish where the harsh astringency draweth so very strongly in it self and maketh Substantiality 12. As is to be apprehended That in the Moving of the Father in the Creation it hath made Earth and Stones whereas there was no Substance or Matter for it but only its own Substance which in both the Principles viz in the Light World and in the Deaths World in both the Desires was become Generated 13. That which in the Moving attained the fierce wrath that was together Created for the Globe of the Earth and therefore Men find therein Many sorts of Evill and of Good 14. And it cometh often to passe that Man can out of the Worst of all make that which is Best while the Center of Nature is therein if a Man bring it into the fire the pure child of the Eternal Substantiality may be brought out of it when it becometh free from death as is to be seen in Gold 15. Though indeed in this World we cannot reach to attain the Eternall fire and therefore also we can bring forth nothing out of this Principle out of defect wanting the Eternall fire which we cannot attain but only in the Imagination through which a Man hath might and power to bring the Life out of Death and to bring it into divine Substantiality which can be done only in Man that which is without or beyond Man belongeth to God and remaineth to the Renovation in the End of this Time Now You are to understand the Substance and the Propertie of the Principles Thus. 16. THe first Principle standeth in the fire of the willing and is the Cause of both the other also of the life and understanding and a preservation of Nature as also of all Properties of the Father 17. The Second Principle standeth in the Light viz in the Fire of the desire this desire maketh Substance out of the Property of the first Principle 18. The First and Second Principle is Father and Sonne in the
strive where Sathan and Christ stand one against the other viz according to the receptibility of the own self Will Sathan viz the Spirit of Errour And according to the Unity Christ Where a Man understandeth Love and Anger in ONE only Ground but in a TWOFOLD Manifestation or Revelation To be understood here by those that are Ours who belong to God to others in this place there is a * Or strong enclosure Bolt or Lock before it 50. This Table in the Seven Spaces is the Ground of the Angels and Souls viz Mysterium Magnum the Great Mysterie of the Transmutation wherein all Potentiality or Possibility Lyeth 51. Above according to the Seven Numbers the Efflux of the One into Seven is understood the First Principle is to be understood to Fire out of which the Light becometh Manifest and from Fire to Substance is the Second Principle 52. And downwards under every Property is understood what kind of Efflux cometh out of every Property in the Co-working of the other Properties Not to understand it so that such an Efflux giveth or affordeth an own self Property but all Seven give or afford it but the first Form ruleth therein and keepeth the upper dominion 53. As at Number 1. there standeth Desire or Including there a Man is to understand that the desire is Magneticall and incloseth and darkeneth it self which also is a Ground of the Eternall and Temporall Darknesse and out of this intracting cometh Astringency hardnesse and Sharpnesse and is a cause of the fierceness whence the Great Eternall Death originally Existeth For this Magnet draweth the power into it self and shutteth it up into it self so that the working standeth still and entereth into Impotency as downwards under Number 1. is to be seen 54. Under Number 2. standeth Science or drawing and that is the Second Form to Nature viz the Motion of the Magnetick attraction whence the perceptibility of Nature originally existeth and it is the Ground of all Contraries For Hard and Moving are Enemies for the Moving breaketh the Hard again and yet also geneâ—â—â—â—â—â— the Hard with the attracting 55. Thus Two Substances origâ—â—â—â—◠〈…〉 will of God viz the drawing of the Magnetick Power giveth or affordeth Motion and Perceptibility and that which is drawn giveth or affordeth Substance wherein a Man understandeth the Cause to Spirit and Body viz in the drawing of the perceptibility Men understand the Spirit and in that which is attracted the Body or the Cause to Corporeity 56. Now if this in-drawing and Substance cannot reach or attain the Light of the Unity whereby it may be Meekened or softened then it continueth in it self a meer Enmity and it is a Source or Quality of raging and climbing up out of which own Receptibility and Pride or State originateth for the Will of own Receptibility is false or wicked and a Continuall breaker or destroyer of it self that is of its Substance 57. And Men understand in these two Formes viz Desire and in-drawing in their out-flowing Properties Gods Anger and though indeed they are the Ground of the perceptible Life yet if the Light shine therein then they are the Ground of the Kingdome of Joy viz an inward continuall mobility of the Unity of God and a Ground of the Five Senses out of which also the Creaturely Life hath taken its Beginning wherein also its perdition standeth so farre as it looseth the Light for it is the Source or Quality of the Hellish Anguish viz the Cause of the Painfulness and is also the Root of the Naturall Life 58. Under Number 3. standeth in the third Space the Third Form of Nature and is called Anguish viz a Spirituall Brimstone Source or Quality according to the property it taketh its Ground out of the First and Second Form viz out of the Magnetick desire and out of the Motion of the drawing where the Out-flown Eternall Will standeth in such unquietness in Anguish 59. The Anguish is a Cause of the Naturall willing of the Mind and of the Senses or Thoughts and is the Lifes Wheel Viz a Cause of the fiery or fiering Life For if the out-flown Will of the Unity of God stand in the Anguish then it panteth or longeth after the Unity again viz after the Rest and the Unity or Rest panteth or longeth after the Motion or Revelation or Manifestation 60. And yet also there could in the Unity be no Manifestation or Revelation without Motion and therefore the divine Will floweth forth out of it self and the Divine Longing delight introduceth it self into the out-flown willing into the Desire and Motion to a perceptibility that it might find it self and so there remain TWO in ONE Substance viz the perceptible divine Longing delight and the Cause of the perceptibility wherein God calleth himself a loving God 〈…〉 to the â—â—â—â—â—â—tible divine Love Longing and an Angry God according to the Cause to perceptibility viz according to the Eternall Nature 61. And thus we understand in the Anguish if the divine Light be not manifest therein the Hellish Fire and an Eternall * Or giving over or fainting for fear dismaying and terrour where the own Will of Nature continually standeth in a dying Source or Quality and perpetually desireth to sever it self from such Originall which I therefore call the little Death because it is the Eternall dying Death and yet in the Hardnesse it is the Great still standing Death 62. This Form if it hath not the Light is the Fountain-Spring of the false or wicked Mind but if it findeth the Light in it self then it is the Source Quality and Ground of the Sensible or Cogitative Mind and the right root of the Fire as under Number 3. downwards is to be seen 63. The Fourth Form Number 4. is the Fire of the Eternall Nature understand a Spirituall-Lifes Fire and that originateth out of the perpetuall enduring Conjunction or Copulation of Hardnesse and of Moving understand that the painfulnesse originateth out of it but the Fire Glance originateth out of the Longing delight of the free-willing where the Unity of the Longing dâ—light becometh sharpned in the Properties and so it shineth as a flash through the perpetuall enduring Conjunction of the Great Meeknesse of the Unity and of the fiercenesse and Motion of the Three First Principles For it is in the Essence of the Conjunction as if a Man did strike Steel and a Stone together whence the Flash existeth 64. This Flash is the true Naturall and Creaturall Life of the Eternall †Creatures for it is the Manifestation or Revelation of the divine Motion and hath the Properties of Nature and also the Manifestation or Revelation of the Unity of the divine Efflux in it self now which soever of these two get the upper dominion in that standeth the Life The Glance of the Fire is the Light from the Efflux of the Unity of God and the Essence of the Fire is the out-flown Will which hath with the desire brought it self
also the several Epistles and Gospels and the wonderfull Mysteries contained in the Scriptures belonging to them As in the second Commandment he hath followed the way of the Lutheran Catechism which as in the Romish Liturgy leaves out that which is our Second according to Calvins Reformation and truly agreeable with the twentith Chapter of Exodus out of which it was taken however in their Second which is our Third that we should not take the Name of the Lord our God in vain he sheweth the true ground of Not making Images and so abusing Gods Name and Word in our evil wicked and false Imaginations or Thoughts and Words which are the Subtilest Images of all but the Author being bred up his whole life among Lutherans it could not well be expected he should so much vary form the usual form of their Catechisme so he help them as he hath done to stir up in themselves by the innate Grace or Word of God the true power of Prayer The This is the 21 Book in the Catalogue FIFT Book is concerning the Divine Vision or the true Sight or Discerning of Divine Things thereby to distinguish what is Divine and what is Natural in all things For as God is Eternally the same the Light and Love is himself and so called by Gods own Spirit and the Anger is His which is darkness Nature and a consuming Fire so his Creation is flowed forth from himself and endued or qualified with the same Harmony Concord Agreement and true ballanced Temper in all Things Qualities and Properties by his Law Ordinance and Appointment as is alwayes in himself and this is a creaturely Manifestation of what is in HIM from Eternity to Eternity And therein Mans Outward Reason is answered to many Objections argued about Gods Dispensations in this world wherein men may discern what is Divine and Good and the Cause why Reason seeth Little or Nothing of God either in the Things or Actings among Men in the world and yet how we may consider and find GODS Being and working in all things and what is contrary to him and his Will that so he may be rightly Obeyed by us and the Devil Our Adversary may be certainly vanquished by Gods strength in US The The 19. in Catalogue OTHER Peece is a Table of the Three Principles Expounded at large and is one of the Keyes to the understanding of his Writings as himself calls it which I have newly englished from Two very correct Copies The One of the Epistles which with the Clavis is the third in the Catalogue EPISTLE of the True and False Light was printed among his other Epistles in English before but till of Late the Table belonging to it of the Revelation or Manifestation of the Divine secret Mystery came not to my view but was upon my desire sent me in Manuscript from Holland neither can I hear that it was ever all of it printed in any Language before but is properly belonging to that Epistle they both illustrating and expounding the One the Other and I have willingly translated that whole Letter of his anew and annexed it here that it may further us to discern what the true and false light is in these times of so many Lights as are arisen and held forth among us I know nothing wherein I can better employ that Talent which God hath given me to Use which I must not hide in a Napkin or bury in the Earth for it will be required of me with increase Neither know I otherwise so well to improve it as in that which I publish of this Authors Writings for the benefit of Others But in all things I find Evil so present with me and so ready to spring up in my heart among the Good that the Eternal Word continually worketh there that I have Still cause to account my self one of the unworthiest of the Children of men John Sparrow Errata in the Printing these Eight Peeces of Jacob Behme Great Six Points PAge 1. line 33. read the willings Life p. 2. l. 7. margin for * r. †p. 3. l. 29. r. the son or Heart p. 4. l. 14. r. †as a wheel l. 16. and yet is p. 6. l. 32. r. beyond or Besides p. 8. l. 28. r. is as it were p. 10. l. 35. r. world p. 21. l. 39. r. Spirit Life p. 26. l. 2. f. Men r. Man p. 28. l. 8. f. and r. or p. 30. l. 14. f. Fires r. First p. 33. l. 32. r. be Set before p. 39. l. 2. r. it ought l. 7. r. without besides p. 45. l. 6. r. out or l. 44. r. It findeth p. 48. l. 18. r. is lowly p. 49. l. 28. r. to †Substance Margin l. 2. r. †or effect p. 61. l. 21. r. then could p. 66. l. 11. f. that r. the. p. 69. l 24. f. is r. it p. 74. l. 24. f. have r. hear p. 79. l. 7. r. you seek in self Tabernacle Small Six Points P. 8. l. 30. r. that proceedeth 117 Questions P. 3 l. 6. r. without or Besides p. 31. marg l. 6. r. Light and Glory l. 14. r. excuse especiallyl those p. 37. l. 14. 15. f. Twine-ness r. Twin-ness p. 40. l. 21. r. beneficence p. 50. l. 30. f. * r. †p. 52. l. 7. r. Enemicitious anxiety and p. 57. l. 26. r. Throne p. 60. l. mar 3. r. 12. 9. p. 69. l 34. r. wrestleth l. 35. r. will p. 65 l. 5 r. Spirits forth p. 67. l. 1 r. Image-like p. 74. l. 24. r. partakes of all The Heavenly and Earthly Mystery P. 5. l. 21. r. where then p. 6. l. 38. r. yet unawakable p. 9. l. 4. put out therefore p. 11. l. 10. r. from o◠Out l. 20. r. others Characters p. 13. l. 3. r. those were Children The Prayer-Book P. 3. l. 14. r. power of p. 6. l. 28. f. the. r. this p 8. l. 29. r. Shell or Bark p. 10. l. 17. f. he r. it p. 11. l. 5. r. out-breathing p. 21. l. 24. r. knew not p. 29. l. 17. r. fierce wrath p. 44. l. 6. r. wholly and. p. 46. l. 18 f in r. on Divine Vision P. 5. l. 1. r. desirous For p. 6. l. 40. r. within out p. 8. l. 12. r. arise from p. 12. l 22. r Imaged p 26. l. 37. r. the Planets p. 31. l. 38. r. without besides p. 35. margin l. 1. r. The Word l. 14 f. and. r. an l. 26. r. of Divine Explanation of the Table of the Three Principles Title l. 10. r. without or besides p. 2. l. 28. r. the visible p. 13. l 30. f Principles r. Properties p. 16. l. 25 r. water is the. Epistle of the True and False Light P. 3. l. 33. r. III. Principles p. 8. l. 29. r. or wicked The Sixt Book of the Author Being a High and Deep searching out of the Great SIX Points AN Open Gate of all Arcana or hidden Secrets of the Life wherein the Causes of ALL and Every Being Substance
in the Fire On the contrary the Light is a Meekness of Genetrix of the Omnisubstantiality 53. Yet now the fire must have a Genetriae to its Original and Life and so now in a twofold Life and in two sources or qualities and they are rightly called two Principles whereas yet it is but one only but of a twofold source or quality in One substance and in respect of the sources or Qualities is accounted Two Substances as is to be perceived by the Fire and Light 54. Therefore we now consider of the Desiring find that it is a stern strong attraction as an Eternal listing up and moving for it attracteth it Self in it self and impregnateth it self so that out of the Thinne or Rare Liberty where nothing is a Darkness cometh to be For the desirous will by the intraction becometh thick or dense and full whereas yet this also is nothing else but Darkness 55. Now the first Will willeth to be free from the Darkness for it desireth Light and yet cannot thus attain it for the greater the desiring is after the Liberty the greater will the attraction be and the Sting of the Essences which arise originally in the drawing 56. Thus the will draweth the More in it self and its impregnation becometh but the Greater and yet the Darkness cannot comprehend the Center of the Word or Heart of the Number Three or Trinity for that Center is a degree deeper in it self and yet is a Band. 57. But the first Will wherein the Impregnation of Nature originally ariseth is yet deeper then the Center of the Word for it originally ariseth out of the Eternall Abyss or Nothing And thus the Center of the Heart is shut up in the Midst where the first Will of the Father laboureth to the Fires Birth or Geniture 58. Thus now we are to apprehend that in the strong or stern attraction there is a very stern strong Substance and Being where then the substantiality existeth originally from Eternity 59. For the drawing giveth Sting and the attracted giveth hardness or Matter out of the Nothing a Substance and Substantiality The sting of the drawing dwelleth now in that very Substantiality it stabbeth and breaketh and all this from the desirous willing which draweth 60. Thus now here we are to apprehend Two formes of Nature viz the harsh or astringent that is the desiring and then the sting and that maketh in the desiring a stabbing and breaking whence the feeling originally ariseth that is bitter which is the second form of Nature a cause and original of the Essences in Nature 61. Now seeing the first Will is not satiated with this nor put into Rest but therewith becometh fet into a much greater anguish For it desireth the Liberty in the Light and yet also there is no glance in the Liberty Now therefore it is wrapped up in terrible anguish and lifteth up the desiring so very much after the Liberty that the anguish as a dying or sinking down through Death introduceth its willing into the Liberty out of the breaking stabbing and powerful attracting 62. Thus understand the willing here in two wayes one which climeth up in the fierce wrathfulness to the generating of the fierce wrathfull fire The other which Imagineth or longeth after the Center of the Word which out of the Anguish as through a dying sinketh down into the free Life and thus bringeth a Life out of the Anguish source or quality with it self into the Liberty so that the Eternal Abysse becometh apprehended to be a Life and out of the Nothing becometh an Eternal Life 63. Seeing then the first progress or passing of the willing climeth up to the fires Birth therefore we apprehend it to be the first Nature viz the Fathers Nature in the fierce wrathfull anger 64. And the second entrance of the willing into the Liberty into the Center of the Heart we apprehend to be the Divine Nature to be the Life in the Light in the power of the Deity 65. Thus it is apprehensible to us what the first Will to the fire worketh and acteth viz stern or strong harsh bitter and great Anguish which is the third Form of Nature 66. For the Anguish is at were the Center where the Life and the Will Eternally existeth originally for the Will willeth to be free from the great Anguish and yet may not It willeth to flee and yet becometh withheld by the harshnesse and the greater the Will to the fleeing is the greater is the bitter Sting of the Essences and Multiplicity 67. Seeing then it cannot flee also not clime up aloft therefore it becometh whirling as a Wheel And there the Essences become mixed and the Multiplicity of the Essences come into a mixed willing which is justly called the Eternal Minde where the Multiplicity with the Innumerable Beings or Substances lye in a Minde where continually out of one Essence may again a Will Exist according to the property of that Essence out of which the Eternall Wonders originally arise 78. Seeing then the great and strong Minde of the anguish form thus goeth as a wheele in it self and continually breaketh the strong attraction and with the sting bringeth it into the multiplicity of Essences and yet in the anguish again compriseth it in the Wheele again into ONE as into a Minde therefore is the Anguish life now Generated viz. Nature where there is a stirring driving fleeing and holding as also a feeling tasting and hearing 69. And yet is not a right life but meerly a Nature-Life without a Principle for it hath no sprouting or vegetation but is as a senselesness or Madness where somewhat goeth whirling in it self as a Wheele where indeed there is a Band of Life but without understanding and apprehension for it knoweth not it self 70. Now we are further to search concerning the Second willing of the Eternall Father which is called GOD that in the Center of its heart desireth the Light and the manifestation of the Trinity in the Wisdome 71. That very Will is appointed or set opposite to the Center of Nature for out of Nature must the Glance of the Majesty originally Exist and so now that very second Will in the Word of Life hath the Liberty in it self and the Anguish-will in the sharpness of Nature desireth the Liberty that the Liberty might be manifest in the anguish of the fierce wrathfull Minde 72. From whence then also the anguish existeth that the first Will willeth to be free from the dark harshness or astringency and the Liberty desireth the Revelation or Manifestation for it cannot find it self in it self without the sharpness of the source or quality for the Will of the Liberty which is called Father desireth to Manifest it self 73. And that it cannot doe without properties and therefore it is desirous of the properties which originally arise in the Anguish in the Essences in the fire thereby to manifest its Wonders Power and Colours which without Nature cannot be 74. Thus the first
Even as this World is a Substance and the Inward Spirit possesseth the same 11. It is in all places yet the place comprehendeth it Not but it comprehendeth the Place the Place knoweth Nothing of it yet feeleth it it is the Power and the Spirit in the Place its Will goeth through the Substance and the Substance hath no Eyes to see it 12. But it is the seeing of the Place and is it self no Place or Space but maketh to it self an Abyssall Space where there is no measure or circumscription it is all yet like to a Nothing compared with the outward what it giveth forth out of it self that also it possesseth It doth not enter into it but is there BEFORE-HAND before the Substance receiveth the Place in 13. The Place comprehendeth but a Glance of its willing as one seeth his form in a Looking-Glasse but doth not comprehend it or lay hold of it Or as the Sun-shine in the Water is not comprehended yet the Water feeleth it and conceiveth or receiveth the Glance or Reflexion or as the Earth conceiveth or receiveth Power from the Sun so that it bringeth forth Fruit Thus God dwelleth in all Things or Substances and presseth through all and yet is comprehended by Nothing 14. And as we understand that the Earth hath a great hunger and desire after the Suns Power and Light in which it attracteth the Suns Power and light to it self and is capable thereof which without the desiring could not be In like manner the Outward Substance hungereth after the Inward for the Outward Form ariseth from the Inward 15. Thus the outward Substance conceiveth or receiveth the Inward Form into it self as a Glance or Power For the Inward Spirit cannot receive the outward Substance for it dwelleth not in the outward but possesseth it self in it self in the Inward yet the Spirits Form together with the Looking-Glasse receiveth the outward Substance as the Water doth the Glance or Lustre of the Sun 16. But we are not to think that the Inward is farre from the Outward as the body of the Sun from the Water though indeed that is not so neither the Sun is not farre from the Water For the Water hath the Suns property and Substance else the Water would not catch the Sun's Glance or Lustre though really the Sun is a Corpus or Body yet the Sun is also in the Water but not Manifested The Corpus or Body maketh the Sun Manifest in the Water 17. And we are to know that this World would be a meer Sun and the place of the Sun would be every where if God would but kindle and Manifest it for Every Substance in this World receiveth the Glance of the Sun there is in all a Looking-Glasse so that it may receive the power and form of the Sun in all animate and inanimate things in all the four Elements and their Essence and Substance 18. Thus in like manner it hath also such a form in the Inward Light-world It dwelleth in the outward and the outward receiveth power from it It sprouteth in the outward Power and the outward knoweth nothing thereof it only feeleth the power but the Inward it cannot see or Behold Only in its Lifes Looking-Glasse it conceiveth the Glance thereof For the Inward power maketh in the Outward Form a similitude according to it self 19. But Man is the Inward and also the outward World and moreover the Cause of the Inward World in himself and so farre as belongs to him of the Dark world he is all the Three Worlds and if he continueth standing in like order or Equall Harmony so that he introduceth not one World into the other Then he is Gods similitude or likeness 20. * Note He should introduce the form viz the Looking-Glasse of the Light-world into the outward also into the Most inward Dark-world and bring the power of the middle or Light-world into the Looking-Glasse and then he is capable of the divine Light For the Substance conceiveth or apprehendeth not the Light but the power of the Light but the Looking-Glasse of the power apprehendeth or catcheth the Light as the Water doth the Sun For the Water is as a clear Looking-Glasse in comparison of the Earth 21. But now if the Water be mixed with Earth then it receiveth not the Sun 's Light So also the humane Spirit or Soul receiveth not Gods Light unlesse it continue pure and setteth its desire in or upon the pure viz into the Light for whatsoever the Life * Desireth longeth or seeketh after imagineth after that it receiveth 22. The Life of Man is the Form of both the inward Worlds If the Life desireth Sulphur in it self then is the Phur out of the Sul its darkening but if it desireth Sul alone then it receiveth the Lights power and in the power the Light with its property 23. For in Phur viz in the fierce wrathfull Nature the Life cannot continue clear as a Looking-Glasse but very well in Sul for the Life of Man is a true reall Looking-Glasse of the †Note Deity wherein God beholdeth himself He giveth his Glance and Power into the Humane Looking-Glasse and findeth himself in Man as also in Angels and in the Forms or Beauties of Heaven 24. The Light-worlds Essence is his finding or Revelation and the Dark-worlds Essence is his loosing He seeth not himself in the Dark-world for it hath no Looking-Glasse which would be capable of the Light all whatsoever * Or is of like Mind In Condition or quality of the Dark-world Imagineth according to the Dark-worlds Essence and Property that receiveth the Dark-worlds Property and Looseth Gods Looking-Glasse 25. It becometh filled with dark fierce wrath as a Man mixeth Water with Earth and then the Sun cannot shine in it and that very Water looseth the Sun's Looking-Glasse and the Water must again sink down from the Earth Else it never becometh a Looking-Glasse of the Sun any more but is captivated in the fierce wrathfull Earth 26. Thus it goeth also with the Humane Life while it Imagineth after or according to Gods Spirit so it conceiveth or receiveth Gods Power and Light and apprehendeth God but when it imagineth after or according to Earthliness or according to the Dark-worlds Property then it conceiveth or receiveth the Essence of the Earthliness and Dark-world and filleth it self with the same 27. And then is the Lifes Looking Glasse shut up in the darknesse and looseth the Looking-Glasse of the Deity and must be born anew As we know that Adam hath thus made the pure Looking-Glasse Earthly and hath lost Gods Power and Light which Christ the Sonne of God hath restored again and broke open the Earthly Darknesse and hath with power and authority introduced the Looking Glasse of the Deity 28. Thus we know how the Holy Tree Sprouteth through all and forth out of all Substances and yet is comprehended by No Substance but meerly in the Looking-Glasse of the Clearness or purity viz
the Unity but in the Duality or Twinenesse it perceiveth or findeth it self Understand the Ground aright thus 14. The Separated Will is gone forth out from the likenesse of the Eternall Desiring and yet also it hath nothing that it can desire but only it self Yet seeing it is a somewhat in respect of the UNITY which is like a NOTHING and yet is ALL Therefore it bringeth it self into a desire of it self and desireth it self and also the Unity out of which it is flowen forth 15. It desireth the Unity to the perceptible Love longing that the Unity may be perceptible in it And it self it desireth to the Moving Apprehending and Vnderstanding that in the Unity may be a divisibility that Powers might exist 16. And although the Power hath no Ground nor beginning yet so there doth become distinctions in the receptibility out of which Nature doth exist 17. This out-flowen Will bringeth it self into a desire and the Desire is Magneticall that is INtracting And the Unity is OUT-flowing and now it is a Contrary that is IAH and NEIN for the OUT-flowing hath no Ground but the In-drawing maketh Ground 18. The Nothing doth will OUT from it self that it might be manifested and the Somewhat doth will IN to it self that it may be perceptible or inventible in the Nothing that the Vnity in it may be perceptible yet thus the OUT and IN is an unlikenesse 19. And the NEIN or No is therefore called a NEIN or No because it is an Inturned desire that is INwards shutting IN or INcluding 20. And the IAH is therefore called IAH Because that it is an Eternall Exit Emanation or OUT-going and the Ground of all Beings or Substances viz the Clear Sounding Truth for it hath no NEIN or No before it self but the NEIN or No existeth first in the OUT-flown Will of the receptibility 21. This OUT-flown desirous Will is INtracting And Comprehendeth Conceiveth or formeth it self In it self whence come Formes or Conditions and Properties 22. The First Property is Sharpness whence cometh Hardness Cold Dryness and Darkness for the Attractiveness overshadoweth it self and this is the true Ground of the Eternall and Temporall Darknesse And the Hardness and the Sharpness is the Ground to the Perceptibility or Inventibility 23. The Second Property is the Moving in the Attracting This is a cause of the division or separating 24. The Third Property is the true finding or perception between the Hardnesse and the Moving Wherein the Will perceiveth or findeth it self For it findeth it self in a Great Sharpness like a great Anguish in respect of the Vnity so to Speak 25. The Fourth Property is the Fire viz the Flash of the Glance that existeth from the great Joyning together of the great anxious Sharpnesse and of the Unity for the Unity is Meek and Still and the Moveable hard Sharpness is Terrible viz a Ground of the painfulness 26. Thus it is a Sâ—reek or Terrour in the Joyning together And in this Terrour the Unity becometh comprehended or conceived so that it becometh a Flash or Glance like an exulting Joy For thus * Joh. 1.5 existeth the Light in the Midst of the Darknesse for the Unity becometh a Light And the receptibility of the desirous Will in the Properties becometh a Spirit-Fire which taketh its Source and Originall out of the Astringent Cold Sharpnesse in the Moving and Perceptibility in the Darkness 27. And this Being or Substance is just like a terrible Consumptiblenesse and according to it is God called an Angry Zealous or Jealous God and a Consuming Fire Not according to what he is in himself without or beyond all receptibility but according to the Eternall Fâ—re-Ground 28. And in the Darknesse is understood the foundation of Hell viz a forgetfulnesse of Good which †Joh. 1.5 Darknesse is totally hidden in the Light as the Night in the day as John 1.5 it is to be read 29. Thus we see in the above mentioned Properties Gods Anger viz the First Property of the Intracting is the NEIN or No for that doth not liken it self with the IAH viz the Unity For it maketh in it self a Darknesse that is an extinguishing of the Good Secondly it maketh in it self a Sharpnesse viz the Ground of the Eternall Dying of the Gentleness of the Amiable or Meek Unity Thirdly it maketh in it self a Hardness viz the Eternall Death like an impotency Fourthly it maketh in it self in such hardnesse of Death a Continuall perpetually enduring painfull perceptibility Fiftly it Maketh in it self a perceptible Fire-source 30. And in these Properties Gods Anger and the Hellish Fire becometh understood And it is therefore called Hell or a * Hollownesse or Concavity Hole because it is a hiddenness or shutting in 31. Also it is therefore called an Enmity against God because it is painfull and the Unity of God a clear soft gentlenesse and this is one against the other like Fire and Water whence also in the Substance of this World Fire and Water have taken their originall 32. In this kindling of the out-flown Will is now the fift Property the perceptibility of the Unity of God viz the Love which in the Fire becometh Moveable and desirous and Maketh in the Fire that is in the painfulnesse another Principle viz a Great Love fire For it is the Cause and the Ground of the Light so that in the Fires Essence the Light Springeth up 33. It is the Love-power in the Light for thus the Unity bringeth it self into Moving and perceptibility that the Eternall power may be perceptible and a willing desire and divisibility therein Else would the Unity be an Eternall Stilnesse and unperceptibility 34. This Love and this Light dwelleth in the Fire and penetrateth or presseth through this Fire so that the Essence of the Fire becometh changed into the highest Joy and no fierce Wrath more becometh apprehended or known but a clear Love-tast or relish of the divine perceptibility For thus the Eternall Unity inflameth it self every where all over so that it is a Love and that there be somewhat that may be beloved †Note For if the Love of the Unity did not stand in the Fire-burning Kind or Manner then would it not be Operative and there would be no Joy or Moving in the Unity 35. Thus now Men may understand in the Fires Essence Gods Anger and in the Love-perceptibility that is in the perceptible Unity the divine Love fire these make TWO Centers in ONE only Ground that is a twofold Fire 36. First the Anger-Fire in the out-flown Will of the Receptibility is a Ground of the Eternall Nature out of which the Angels and the Souls of Men have received their Ground and that is Called the Great Mystery Mysterium Magnum Out of which Eternall Nature this visible World also is Sprung and Created viz an Object Representation or Reflexion of the inwardness 37. Secondly and the Center of the Love is the IAH viz the Fire-flaming Speaking or
Breathing Which is called Gods Word Viz the Speaking or Breathing of the Unity of God the Foundation of the Power In this is the true Holy Ghost understood in the efflux of the Love-Speaking viz the Moving or the Life of the Love 38. Also thus is the Angelicall as also the Souls Spirit therein understood in which God is Manifest or revealed and dwelleth but the Ground of Souls and of Angels according to their Nature is understood in the Eternall Nature-fire * Note the difference between the Deity and Nature For the clear Deity becometh not Creaturely For it is an Eternall Unity but it dwelleth through and through Nature As Fire gloweth or shineth through and through the Iron 39. And at this Place we understand the †Potentiality possibility of Angels and of Souls if they loose the Love-Fire so as they separate away from the divine Unity and enter into own self desire then the Anger-fire burneth in them and that is then their right and proper Life 40. But if the divine Love-fire burneth in their Centrall-fire then is their Fire-life a meet Joy and a meek well doing or benificence and the Fire of God and the Fire of Nature Standeth in them in * In Concordance Harmony or Temperature ONE only Ground 41. In this Fift Property the Glory and Majesty of God becometh manifest or revealed viz a Light of Love Of which the Scripture saith †1 Tim. 6.16 God dwelleth in a Light that none can come unto signifying that no Eternall Creature at all is become generated out of the Centrall fire of the Love for it is the holiest Fire of all and God in his Ternary or Trinity it self 42. * Note And out of this Holy Fire is out-flown the IAH viz a Beam of the perceptible Unity the same is the highly pretious Name JESUS which redeemeth or releaseth the poor Soul from the Anger-fire again and did in the assuming of the humanity in the departed Centrall Anger-fire Gods Anger give in it self into the Soul and kindled it again with the Love fire and UNITED it with GOD. †Note O ye Men observe this 43. Thus now understand the right foundation In God there is no Anger it is meer and clear Love Only in the foundation through which the Love becometh Moveable is the Anger-fire but in God it is no other then a CAUSE of the Joy and of the Power And in the CENTER of the Anger-fire it is the Greatest terriblest darkness pain and source or Torment And these two are in one another as Day and Night where none of both may comprehend the one the other But the one dwelleth in the other and they make two Principles viz two Eternall Beginnings 44. The First Beginning is the Kingdome of Gods Love and the Second Beginning is called the Kingdome of Gods Anger viz the foundation of Hell in which the out-cast or rejected Spirits dwell 45. The Foundation of the Kingdome of God is meer pure IAH viz powers of the separable Word And the Foundation of the Anger of God is meer NEIN or No from whence the LYE Existeth Whereupon said Christ that * Joh. 8.44 the Devill was a father of Lyes For his foundation is meer NEIN or No and a Contradiction or gainsaying of the Truth viz the IAH 46. The Sixt Property in the out flown Will is the Sound Voice Understanding Discourse or the Distinctions viz the true Understanding and standeth in both Centrall Fires alike at once 47. In the Center of the own receptibility of the Naturall Fire without co-working of the Holy Fire if these two Fires are become separated as is to be apprehended in the Devils and Damned Souls there is †NOTE no Understanding but only fraudulent Cheating Subtilty Craft and Sharp-wittedness or Acuteness viz a trying or Probation of the foundation of Nature a meer misusing of the Powers of Nature whence Treachery or Deceit base cunning Surmisings Folly Sottishness and * Or Voluptuousness Wanton-lightness do exist 48. In this Sixt Power stand the holy Names viz the divine Powers in the opening of the Unity in the working and desiring and they stand in both the Fires alike at once viz in the Fire of the Naturall Mobility and in the Fire of the Flame of Love 49. And here standeth the Wonder-doing Word in its working for the Great Name of God Tetragrammaton is here the Center of the Wonders of God which worketh in both the Centrall Fires which the Evill Spirits in their transmutation according to the Center of the Nature of the Fire doe misuse 50. And the Ground of the whole Cabala and Magia is comprehended in this ground for it is the working Powers where the unperceptible co-worketh in the perceptible 51. And at this place lyeth the Law of Moses before it not to misuse it upon pain of Eternall punishment as is to be seen in Exodus 20. Exod. 20. from 1. to the 18. especially 2 3 and 7. for those that are OURS enough is here said and for the Wicked there is a strong Lock or Barre before it 52. The Seventh Property of the out-spoken desirous Will is the Substantiality in which all Powers lye in the Substance and working viz a subject of all Powers whence the Visible World is Existed and through the Moving of the Wonder-doing-Name is flowen forth and gone into divisibility and formability 53. Whereupon there is in all Beings or Substances of this World both the Centrall Fires according to Gods Love and Anger as is to be seen in the Creatures but the Holy Fire lyeth hidden to them which the Curse viz the Moving of the Anger of God with Sinne holdeth shut up Note Note as is to be seen by the Tincture and yet through Gods permission there is a possible Entrance 54. This out-flown Holy Fire when it yet wrought together through the Earth was the Paradise and it is so still indeed but Man is thrust out from it and many a one seeketh himself to death in this Fire and yet findeth it not unless he hath before hand found it in himself 55. Understand us thus in this Question of the Love and Anger of God that there is a twofold Fire understood as first a Love-Fire where is meer clear Light and that is called Gods Love viz the perceptible Unity and Secondly an Anger-Fire from the receptibility of the out-flown Self or own-will where through the Love-Fire becometh Manifest which Anger-Fire is a ground of the Eternall Nature and in the Center of its Inwardness is called an Eternall Darknesse and Pain or Torment 56. And yet BOTH these Fires are but ONE only Ground and hath been and remained continually from Eternity in Eternity But yet parteth it self into two Eternall Beginnings as is to be Considered Conceived and pondered of in Fire and Light The Fourth Question What was there before the Angels and the Creation were Answer 1. THen was God with
standeth hidden in the visible Elementary World and worketh through the visible World and Imageth it self through the Seperatour with its Efflux in all things according to Every Things kind and property as every thing is in property such a Property it receiveth also from the Seperatour of the Inward Spirituall Power 32. The visible Substance receiveth not the Invisible to a * Habituality possession and own self Might so that the outward might thereby be changed into the inward No that is not so the inward Power only Imageth it self therewith as we understand in the Powers of Hearbs Trees and Metals that their outward Spirit is only an Instrument of the inward Spirit viz of the inward Power whereby the inward Power Imageth it self in the outward Spirit Of the Threefold Spirit in the Powers of the Growing or Vegetable Things 33. As then in such powers of Vegetables we understand Three sorts of Spirits in severall distinct Centers and yet only in One Body I. of the Outward Spirit 34. The First and Outward Spirit is the grosse drossy Brimstone Salt and MERCURIUS which is a Substance of the four Elements or of the Astrum or †Or Configurations of the Heavens Constellations according to the property of the roughnesse of the Starres 35. This maketh the Body and Impresseth or Compriseth it self into a Substance or draweth the inward out of the Spirituall Seperatour to it self as also outwardly the Elements and Coagulateth it self therewith whence instantly the Marking the Signature Seale or Impression is performed 36. That Imageth the visible Body according to the Property of the Greatest Power of the Spirit of the World Spiritus Mundi viz of the Constellation or Configuration of the Starres or Property of Planets and now present kindled Elements II. Of the Second Spirit or Quintessence Fift Essence 37. The Second Spirit which hath a Center of its own that lyeth or consisteth in the OYLE of the Brimstone which Men call the fift Essence Quintam Essentiam viz a Root of the four Elements 38. This is the Meekening or Softening and Joy of the Grosse painfull Brimstone and Salt-Spirit and taketh its Nutriment I. First From within out of the Light of Nature viz from the Efflux of the Spirituall Meeknesse from the inward Spirituall Fire and Light And II. Secondly From without outwardly it taketh its Nutriment from the Starres and from the subtile Power of the Spirit of the World Spiritus Mundi and is the right cause of the growing or vegetable Life a Joy of Nature as the Sun is in the Elements III. Of the Third Spirit viz the Tincture 39. The Third Spirit is the TINCTURE viz an Object of the divine Great Mystery Mysterii Magni wherein all Powers lye in the Similitude or Equality and it is rightly called PARADISE or divine Longing or Lust 40. That is a dwelling-house of divine Power a dwelling-house of the Eternall Soul out of which all outward Power springeth forth after that Manner as the Air out of the Fire 41. For the Tincture is nothing Else but a Spirituall Fire and Light wherein Fire and Light is ONE only Substance 42. But seeing also it hath its Seperatour viz the out-flown divine Willing to Manifestation or Revelation in it self so it is the highest Ground out of which the first Seperability or Divisibility of the Properties in the Substance of this World ariseth originally and belongeth according to its own self Property to the Eternity 43. For its Originall is the Holy Power of God and hath an own self Center viz the Most Inward Ground of the Creature which indeed is hidden to the Mortall Creature in respect that Man driveth on a False Evill or Wicked Will against it whence the Curse of the Earth in the fall of Man existed 44. Yet this high holy Ground in its own Center presseth together forth and floweth out in the outward Power as the Sun in the Elements 45. But the Creature cannot touch the Center of this Power unlesse it be done by divine permission * Or viz it is done as in the New birth or Regeneration 46. This Manifestation or Revelation a Man seeth in all Living or Animall and Vegetable things all things stand in these Three Principles or Beginnings 47. We see an Example in an Hearb of the Earth which hath its nutriment from within and from without or inwardly and outwardly viz from the Earth and outwardly from the Sun and Starres whereby the Spiritus of the Earth together with the outward co-imageth 48. When that sprouteth forth that is done in such a Power and then the outward Separatour Marketh or Printeth it self from without in the Hearb with the Imaging and Form of the same in the Brimstone Salt and Mercurius for it is the Hearbs moving and perception and maketh it self corporeall 49. When I see an Hearb standing then I may say with Truth this is an Image of the Spirit of the Earth in which the upper Powers rejoyce and also hold it for their Child seeing the Spirit of the Earth is ONE SUBSTANCE with the upper outward Powers 50. And when the Hearb is sprouted up then it blossometh then it marketh it self with the blossome of the Oyly Spirit with fair Colours and with the lovely smell of the blossom the Tincture Marketh or Imprinteth it self viz the Third Ground 51. Where then a Man understandeth that the inward hidden Spirit of the Element hath opened it self and bringeth it self therewith together into the Imaging of the Fruit for the Earth hath no such Smell nor Colour nor such vertue if the hidden power of divine Effluences did not manifest it self 52. Thus also is to be seen in the Metals which outwardly area Grosse Body of Brimstone Mercury and Salt wherein the vegetation standeth or consisteth and in their inward ground they are a clear bright Body wherein the incorporated Light of Nature of the divine Efflux shineth In which Glance or Lustre a Man understandeth the Tincture and great Power how the hidden Power maketh it self visible 53. Man cannot say of this Power that it is Elementary as also the Blossom is not the Elements are only a dwelling-house and Object or Representation of the Inward Power a Cause of the Motion of the Tincture 54. For from the Tincture goeth the Power forth through the Motion of the Grosse Elementary Spirit and bringeth it self thereby into a perceptibility viz into Tast and Smell For the Smell is nothing else but the perceptibility of the Tincture through which the Efflux of divine Power Manifesteth or Revealeth it self and thus receiveth perceptibility 55. The Sharpnesse of the Smell is indeed Elementary but the true power and vertue IN the sharpness of the Smell is the Tincture for the Motion of a thing is not the highest ground of the Power but that out of which the cause of the Motion cometh 56. The Medicus Physician useth a strong or well Smelling Hearb for his Medicaments or Medicines but the Smell viz
of the Seven Properties as to the Soul and the Body And that in the First Man before the Fall the Properties to divisibility and own receptibility stood in like or equall willing and brought all their desires into the Unity of God and so they were a right true Paradise for the Substantiall Spirit together with the Unity of God was manifested or revealed in them and they were to work through all things in Gods Love 10. But the Devill would not endure that to them but deceived the Seven Properties of the Life with false or wicked Lust and perswaded them that it was Good for them and that they would be wise if the Properties every one of them did introduce themselves into own self receptibility according to their kind then would the Spirit tast and apprehend what Evill and Good is But that this cannot subsist in the Unity of God that he did not tell them 11. But when they introduced themselves into their own self Lust or Longing Delight then this Strife Opposition and Contrariety awakened and rose up in them and all the Properties became Image-like in their self-hood Thus the * NOTE Unity viz the Element became divided and rent asunder and in the Strife the Four Elements gat the dominion and so instantly from without the unlikenesse or inequality viz Heat Cold and the Constellations with the Seperability with the working fell into the Body and the fierce Wrath of God according to the dark Worlds Property fell into the Soul whence came to them according to the Soul Terrour Anguish Necessity and Eternal Despair and in the Body awakened and rose up Heat Cold Woe Sickness and the Mortall Life 12. Thus fell the Image of God the whole Man from his Rank and Order or Ordinance and became a Monster and Visard and instantly the awakened Properties began their dominion with Envying Murthering Raging Stabbing or Stinging and Breaking or destroying Out of Love came Pride and own self-Love out of the Desire came Covetousnesse out of Perceptibility came Envy and out of the Fire-Life came a meer poysonous Anger to be thus came the Foundation of Hell in the whole Man to be Manifested or Revealed and Governed in Soul and Body 13. This Hellish Foundation Now is the Spirit of Errour wherein or for which Man must have been Damned if the divine Grace had not Instantly after such falling away or Apostacy in-spoken into him the Serpent-crusher viz the Efflux of the divine Love in the Holy Name JESUS for a New Regeneration 14. Which holy Name in meer Mercy in the highest humility gave it self forth into the humane Soul and Body and assumed the humanity and broke the power of this Devillish Spirit of Errour and killed the I-hood or self-hood or somethingnesse of the Life 's willing and introduced the Properties again into the Likeness or Equality and united them through his Love and brought them into Gods Unity again and there is the true Spirit viz the humane Idea and expresse or reflex Image of God become renewed and filled or satiated with divine Love-Substance and the Humane Soul hath through the Soul and Spirit of Christ in such Love and divine Substance gotten an open Gate to God again 15. This now is pourtrayed in this Table viz what Adam was before the Fall and what he became in the Fall and how he became Redeemed again and what his New birth out of Christs Spirit is And it is delineated and set forth under the word TINCTUR in the seven Properties in what Properties the Soul hath the Center and in what the Spirit and in what the Body for the Reader to consider further of 16. Under that stand the Seven Dayes of the Week signifying that Man is the very same 17. The Table signifieth what Man is from within internally and from without externally both according to the first Good Adam and then according to the perished Corrupt Adam and what he is become again in Christ by which Men may understand how Evill and Good is in Man and from what Property Evill and Good in the Senses or Thoughts and in the Mind originate Sathan 18 With or by the Word Sathan whereby the Spirit of Errour is signified a Creaturall Devill is not understood but the Source or Quality of this Spirit of Errour Christus 19. With or by the Word Christus or Christ is understood the New Man in the Spirit of Christ according to the Inwardnesse 20. The other Spaces are to be understood as in the other Tables wherein a Man may understand the Causes of the Transmutation for the Reader to Consider further of Written in February 1624. Translated into Nether-dutch from the 8 to the 13. of May 1639. and Corrected from severall written Copies And the Translation into English finished the 18. March 1657 â— compared with the Nether-dutch Translation and a High-dutch Copie A Brief Explanation of The Knowledge of GOD and of ALL THINGS Also of the True and False Light together with An annexed Table of the Manifestation or Revelation of the Divine Secret Mysterie By Jacob Behme Teutonicus Philosophus 11. November 1623. Englished by JOHN SPARROW 12. November 1623 in High-dutch the 42. Epistle Page 327. Nether-dutch 20. page 241. English 6. page 83. London Printed by M. S. for Lodowick loyd and are to be sold at the Castle in Cornhill 1661. A Brief Intimation Concerning Knowledge also of the False and True Light To Mr Godfrey Freuden Hammern Dr and Mr John Heusern my Loving and Worthy Friends The Salutation of our Lord Jesus Christ with his Entrance into and Manifestation or Revelation in the Humanity Work in us all with his Love 1. IN Christ much beloved Sirs and Brethren When God by his Grace openeth the right and true understanding so that we can apprehend or know the Expresse Image of God Man what it is according to * 1 Thess 5.23 Body Soul and Spirit Then we apprehend and know that it is the Visible and also the Invisible World viz an Extract of all the Three Principles of the Divine Substance 2. Wherewith the Hidden God through the out-breathing and impression of his seperable or distinguishable Power and Eternall Skill and Knowledge hath represented himself in a visible Image Through which he Formeth and Imageth on the same Substance the Wonders of the out-spoken Word wherein the Word of his Power maketh it self Substantiall 3. And so hath by and with Man represented an Image of his speaking and out-spoken substantiall Word wherein the divine Science or Root with the Seperability or Distinguibility of the Eternall Speaking Lyeth 4. Whence also the Vnderstanding and Skill or Knowledge of all things cometh to be in him so that he can understand the Composition of Nature as also its Dissolution For No Spirit ruleth searcheth or reacheth Deeper then into its Mother out of which it is existed and in the Ground whereof it standeth in its Center 5. As we see by the Creatures of the
or Thing become known and may be apprehended Written in the Germane Tongue Anno 1620. BY Jacob Behme THE Teutonick Philosopher And is the High and Deep Ground of the Great Mystery MYSTERII MAGNI Of the Being of all Beings or Substance of all Substances And of the Three Worlds Englished by JOHN SPARROW LONDON Printed by M. S. for L. Lloyd at the Castle in Corn-hill 1661. The SIX POINTS The First and Second Chapter I. Point Of the first Sprouting of the Three Principles what kind of Tree or Life each of them generateth in and out of it self and how men should seek find and know the Ground of Nature The Third Chapter II. Point Of the Mixed Tree of Evil and Good or the Life of the Three Principles in one another how they unite agree and co-work together The Fourth Chapter III. Point Of the Original of Contrariety in the Sprout in that the Life becometh striving in it self The Fifth and Sixt Chapter IV. Point How the Holy and Good Tree of Eternal Life springeth through and forth out of all the Sprouts of the Three Principles and is apprehended by none of them The Seventh and Eighth Chapter V. Point Of the Tree and Sprout of the Life of Perdition how a Life perisheth that is how it passeth out of the source or quality of Love and Joy into the source or quality of Misery which is opposite to all other Lives The Ninth and Tenth Chapter VI. Point Of the Life of Darkness wherein the Devils dwell what kind of Birth or Geniture and source or Quality it hath The PREFACE To the READER 1. WE have written this work not for the unreasonable Beasts who have outwardly the form of a Man but in their Image and spirit are Evil and Wild Beasts which thing revealeth or discovereth and sheweth it self in their Property or Conditions 2. But for the Image of Man for those which Grow or spring forth out of the Beastial Image with a humane Image which belongeth to Gods Kingdom who would fain live and Grow in the humane Image in the right true Man 3. Who many times and often are hindred by the opposite contrarious Life and so stick in the Mixed Life and pant after the birth of the Holy Life for those are these writings written 4. And we advise them not to look upon it as impossible to apprehend and to know such secret hidden Arcana and we offer that to them to consider and Conceive of in a Similitude 5. * NOTE For Instance There stood a Life which was sprouted out of All and Every Life and was mixed but there grew another Life in that out of Every Life and that though it was grown out of All and Every Life yet it was free from All and Every other life and yet stood also in All †Original properties conditions qualities or sources of the Life Essences of the Life 6. And that other New Life became enlightned with the Light and that only in it self so that it could see all and every other Life and yet the other Lives could not behold nor apprehend the New Life 7. Just thus is every one who out of the Mixed Life Evil and Good iâ— become born again in and out of God that very New Image born or generated in the Life of God beholdeth all and every Natural Life and Nothing is strange or hard to it for it beholdeth only its Root out of which it is sprouted or Grown 8. As we may apprehend by observing How a fair flower or blossom groweth out of the wild Earth which is not like the Earth yet with its fair beauty deâ—lareth the Ability or potentiality of the Earth and how it is Mixed with Good and Evil. 9. Thus also is Every Man who becometh born or generated out of the Wild Condition and property to the right Image of God again 10. For those now who are in the sprouting and drive forth towards the fair Lilly in the Kingdom of God and stand in the Birth is this Book written that they should strengthen their †Their heavenly properties Essences therein and spring or sprout in the Life of God â—nd grow and bear fruit in the Tree of Paradise 11. And seeing all the Children of God grow in this Tree and Every of them is a Branch in that Tree therefore we would have our Sap Smell Savour and Essences imparted to our fellow-branches and sprouts in our Tree wherein we all stand and out of which we all sprout and Grow that our Tree of Paradise might be great and we rejoyce one among another 12. And that one sprout and branch may continually help to cover or shelter the other from the Storm we give this to all the Children of this Sprout in this Tree friendly to ponder of and commit and commend our selves into their Love and sprouting The First Point The First Chapter Of the first Sprout and Life out of the First Principle So to ponder and Consider it as if it stood alone and were not Mixed with the other what its Ability or potentiality might be Not to think in such a manner Note as if it were thus only in a Figure or Creature but that Men may learn to search and fathom the Center of Nature and learn to distinguish the Divine Being or substance from Nature The First Text. 1. WE see and find that Every Life is Essential and find also that it standeth in a Will for the will is the driving forth of the Essences 2. And thus we are to conceive as if a hidden Fire lay in the willing where the will continually lifteth it self up towards the fire and and would awaken and kindle that 3. For we understand that every Will without the awakening of the fiery Essences is an Inability as it were inanimate or Mute without Life wherein is no feeling understanding or substantiality 4. For it is only like a Shadow without Substance for it hath no †Of its own in it self driver but it sinketh down and suffers it self to be driven and lead as a Dead thing or Substance as is to be apprehended in a Shadow which becometh * As a Thought is drawn or pourtrayed in the Mind lead about without Essence 5. Thus an unessential will is an inanimate or Mute being or substance without comprehension and Life and yet is a Figure in the Abyssal Eternal Nothing for it cleaveth or adhereth to Corporeal Things 6. Now as the Will without Essence is inanimate without being or Substance so in the Essence it is a being or Substance and Image according to the Essences which becometh Imaged according to the Essences for the willing Life becometh generated out of the Essences 7. Thus the Life is the Sonne of the Essences and the will wherein the Lifes figure standeth is the Father of the Essences for no Essence can exist without willing for in the willing the Desiring becometh Originated in which the Essences originally arise 8.