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-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
Will which is called Father and is it self the Liberty desireth Nature and Nature desireth with great * Rom. 8 2â— groaning panting and longing the Liberty that it may be released from the Anguish source or quality 75. And it conceiveth or receiveth the Liberty in its sharp fierce wrath in the Imagination whence it skreeketh as a flash for it is a skreek of Joy that it is become released from the anguish source 76. And in the skreek exist Two Substances a dead one and a living one to be understood thus 77. The Will which is called Father which hath the Liberty in it self generateth it self thus in Nature that it might be capable to receive Nature and that it might be the Omnipotency of Nature The skreek of its Nature is a kindling of the fire 78. For when the dark anguish viz the very severe earnest stern Substance attaineth the Liberty in it self then it changeth it self in the Skreek in the Liberty into a flash and the flash apprehendeth the Liberty viz the Meekness and there * 1 Cor. 15.55 56. the sting of Death becometh broken and in Nature the second Will of the Father goeth up which he had framed to himself to be Nature in the Looking-glasse of Wisdoâ—e viz his Love heart that is the desiring of Love and the Kingdome of Joy 79. For in the Fathers Will the fire thus becometh generated to which the second Will giveth the power of Meekness and Love and the fire taketh the Love source or quality into its Essence and that is now its food so that it burneth and giveth forth out of the Consumingness out of the Skreek the †Triumphing or Exulting Spirit of the Kingdome of Ioy. 80. And here the Holy Spirit which in the original before or as to Nature is the Fathers Will-Spirit becometh manifest and Conceiveth here the Power of the Wonders And thus goeth from the Father viz out of the first Will to Nature out of the second willing in Nature out of the fire viz out of the Skreek of the Kingdome of Ioy into the source or quality of Love forth into the Substantiality of Meekness 81. For the Meekness is then also become desirous of the fires property and the desiring draweth the Meekness of Ioy into it self and that is now * John 4.14 the water of Eternal Life which the fire drinketh and giveth forth from it the Light of the Majestie 82. And in the Light now dwelleth the Will of the Father and of the Sonne and the Holy Spirit is the Life therein which openeth now the power of the meek Substantiality in the Light which is viz Colours Wonders and Vertues 83. And that is called the Virgin-like Wisdome For it is NO Genetrix also it self openeth nothing only the Holy Spirit is the opening of its Wonders 84. It is his Garment and faire beauteous Ornament and hath in it the Wonders Colours and Vertues of the divine World and is the house of the Holy Trinity and the Ornament of the Divine and Angelicall Worlds 85. In its colours and vertues the Holy Spirit hath the Quire of Angels as also discovereth all Wonders of Created Things Which all have become discovered from Eternity in the Wisdome Without Substance indeed but yet in the Wisdome as in the Looking-Glasse according to their Figures which Figures in the Fathers Mobility are passed into Essence and into a Creature all according to the Wonders of the Wisdome 86. Now concerning the second Substance where Nature in the Skreek parâ—eth it self into two Substances as is mentioned above viz one the Will of the Father in the fire that is in the fire world and out of the Fathers second framed or generated willing in it self in the Majestick Light-world 87. The second Substance viz. the house of the Skreek in it self in death in the darkness of the Enimicitious source or quality which Also must stand that in that anguish there be an Eternal * Rom. 8.22 panting or longing to be loosed from the source or quality 88. For that panting or longing maketh the first willing to Nature Eternally desirous to come to help its Substance whence then also in the Fathers willing the Mercifulness originally ariseth which entereth with the Liberty into the Anguish but cannot continue in the Anguish but goeth in the fire forth into the Love source or quality 89. His second willing viz his heart goeth forth in him as a well spring or fountain of Love and Mercifulness from whence the Mercifulness hath its original so that there is a pitty upon the Misery and Calamity and a fellow-suffering or compassion And then the Fathers Will which yet is free manifesteth it self in the fierce wrath of Nature so that the fierce wrathfulness becometh meekened 90. But nevertheless as to one part the Anxious wheele of the fierce wrath continueth to it self for in the Skreek a Mortifying is affected not through still death but a Mortal Life which is like the worst or basesâ— thing or substance like a water of separation or Aqua fortis or Poyson in it self for such a thing must be if the Center of Nature be to subsist Eternally 91. And on the other Part the Life goeth out from Death and so Death must thus be a cause of the Life Else if no such venomous poysonous fierce wrathful source or quality were the fire could not become generated and no fire sharpness and Essence could be and then also there would be no Light also no finding of the Life 92. The first Will which is called Father findeth it self thus in Wonders and the second Will which is called Sonne findeth it self thus in Power Moreover thus also the Kingdome of Joy ariseth for if there were no Wo there would be also no Kingdome of Joy But this is the Kingdome of Joy that the Life becometh released out of the Anguish though indeed the Life only thus ariseth 93. Therefore the Creatures have poyson for their Life viz a Gall The Gall is a Cause that there is a Mobility so that the Life ariseth for it causeth the fire in the Heart and the fire is the right Life 94. But it is not the figure of the Life out of the fire life existeth the right Spirit which goeth forth from the fire into the light which is free from the fire As the Aire which yet ariseth from the fire is free from the fire 95. For the right Spirit or the Spirit in Man which becometh generated out of the Soules fire that hath its property in the Light of Life which burneth out from the fire for it existeth out of Death it goeth forth out from the dying The enimicitious source or quality is gone from it and remaining in the fire and furthermore under the fire in the cause of the fire viz in the fierce wrathful * Or Anger Death 96 Thus is the fierce wrathfull Death a Root of Life And here O Men consider your Death also Christs Death
in the pure Life of Man which Life desireth that Tree and it can become compreprehended or apprehended in no Dark Life This now is thus the Fourth Point The Fift Point The Seventh Chapter How a Life in this Tree may Perish How it pâ—sseth out of the Source or Quality of Love and Joy into a Source or Qualitie of Misery which is contrary to all other 1. Every Life is a Clear * Glasse Glance Reflexion Glimpse and Looking Glasse and appeareth like a Flash of a terrible Aspect or twinckling but when the Flash catcheth or receiveth the Light then it changeth it self into a Meekness and letteth the terror sink down for the Skreek or terrour uniteth it self into the Light and thus the Light shineth out of the terrible Flash for the Flash is the Lights Essence it is the Fire thereof 2. The Flash containeth in it the Center of Nature for the fourth Form of Nature is the Flash and there the Life ariseth which in the steddy Fire as in the Principle cometh to Perfection but becometh set in the Light viz in another source or quality 3. But now the Originall of the Imagination is in the first Form of Nature viz in the desirous harsh astringency which bringeth its Form quite through the Dark-world even into the Fire for the first desire goeth through all Formes also it maketh all Formes and driveth it self on into the Fire even into the Principle 4. And there is the Seperation limit of the Spirit where it becometh generated which is now free it may enter back again with its Imagination into its Mother the Dark-world or sink down forward into the Fires anguish and spring and grow forth in the Light how it will it standeth in its choice or Election into which it giveth up it self there it must be for its Fire must have Substance that it may have to Consume 5. Will the Spirit now Eat of its first Mother the harshnesse that is will it give to its Fire the fierce wrathful Substance in the Center for food or the Lights Substance in the Light-world it standeth all in its might and power whatsoever its Fire embraceth or Conceiveth in that property it burneth 6. In the dark property it burneth in the dark harsh strong or stern source or quality and seeth in it self only a Flash it hath only the Looking-Glasse of the Darknesse and seeth in the Darkness 7. And in the Lights property it catcheth or receiveth the Meeknesse of the Light in which the Light-fire burneth and seeth in the Light-world 8. All is nigh unto the Spirit but it may not see in any other Worlds property but only in that wherein its Fire burneth That World alone is the Spirit capable of it seeth not in the other World for it hath no Eyes to do it it continueth to be an Eternall hiddenness to it 9. If it have been in another World and is gone out from thence and hath given it self up into another Fire as the Devils did who have indeed a knowledge of the Light-world but no Experimentall perception or Seeing or beholding thereof the Light world is neer unto them and yet they know it not 10. Thus now is to be known the Lifes perdition which is done in the Principle there is the * Or Tongue of the Ballance Angle there the Will may cast or incline it self whither it will will it into the Multiplicity to be its own Lord then it can no otherwise apprehend the Multiplicity but in the dark stern harshnesse or astringency in the Dark-world 11. But will it into the Nothing into the Liberty then must it give up it self into the Fire and then it sinketh down into the Death of the Principle and so it Sprouteth out of the Fires anguish forth into the Light For whensoever it yeildeth up it self then the Eternall Will bringeth it to Nature which is God the Father in it self forth through the Fire 12. For with the giving in it falleth home to the first willing to Nature And that bringeth it with the second willing which is its Heart or Sonne forth out of the Anguish of Nature and setteth it with the Sonnes Will in the Liberty without or beyond the Fire-source or quality and there it getteth for the Multiplicity the †The All which is in the Abysse where nothing is yet Manifested but is the power of All things ALL not to its own Glory Authority or Power but to Gods Glory and Power God is in it its willing and doing 13. But whatsoever will be Lord in the Fire that goeth into its own * Or dwelling Number in its own Substance which it self is And whatsoever giveth up its power that giveth up also its Fire-burning and falleth home to that which is a cause of the Fire viz to the Eternall willing of God 14. And thus in the Liberty it is fallen without or beyond its source-or-quality-Fire and the Liberty kindleth its Fire And now it is become a Light to it and a Clear Looking Glasse for it hath given up it self into the Liberty viz into God And thus its Fire is a shining and Glance of GODS Majesty 15. But that which will not do so but will it self be Lord that continueth its own and that canâ—â—â—â—â—â—ng it self higher in its own Formes then to the Fire moreover 〈◊〉 the â—lash for there can no Clear bright Fire burn in it for it hath in 〈◊〉 self no clear or bright Substance for the Fire The Center of Nature hath â—othing in it self out of which a clear shining brightness may Exist but â—n the Liberty without or beyond Nature is a cause of the shining or brightness 16. Whatsoever giveth it self up into Nature but desireth not the property of Nature but the Liberty that becometh in its Flash of Life kindled with the Liberty in that manner as the Second Principle hath kindled it self from Eternity 17. Thus we understand how a Life perisheth how it introduceth it self into anguish and the painfull source or quality in the darkness viz when it will be its own Lord and desireth the Multiplicity when it will not give it Self up into Death and then it cannot reach or attain any other World 18. For every Life existeth in the Anguish source in Nature and hath no Light in it self unlesse it entereth into that which causeth Nature there it receiveth or conceiveth the Light 19. For all whatsoever is in Nature is dark and in Anguish as is to be known in this World if the Sun should be taken away then all would be meer anguish and Darkness And therefore hath God moved himself that he might give a Light to this World that the outward Life might stand in the Light 20. But concerning the inward Life of Souls it hath another manner or Form the outward cannot attain this inward Life and if the Souls-fire hath not Gods Light then also cannot the Souls-will enter into Gods Light it must continue in the Darkness of
Therefore all is Sinne and a Contrary Opposite Will whatsoever the Desire possesseth as its own for it self only be it meat or drink if the Will imagineth or setteth it self therein then it filleth it self therewith and kindleth the Fire thereof and so another Fire burneth in the first which is a Contrary Opposite Will and an Errour 50. Therefore there must a new will grow out of this Opposite Will that so it may give up it self again into that One only Union and the Contrary Opposite Will must be broken and slain 51. And here we are to Consider of the †John 1.14 Word God which became Man and that if a Man set his desire therein he departeth out of the Source out of his own Fire and becometh Regenerated a new in the Word and so the Will that is thus departed dwelleth in God and the first Will dwelleth in the Desire in the Earthlinesse and Multiplicity 52. And so the Multiplicity must Corrupt with the Body and dye from the Will that is departed and the Will that is departed is then known to be a new Birth for it reassumes all again into it self in that One but not with its own Self desire but with its own Love which is united with and in God so that God is * 1 Cor. 15.28 all in all and his Will is the Will of all things for one only Will subsisteth in God 53. And thus we find that the Evill †Note Rom. 8.28 must be serviceable to the Good unto Life if the Will departeth out again from it Self into the Good for the Wrath and Fiercenesse must become the Fire of Life 54. But the Will of the Life must be set in Strife against it Self for it must fly from the Wrath and not will it it must not will that Desire which yet will and also must have its Fire Therefore is it said * Joh. 3.3 5 7. We must be regenerated in the Will 55. Every Will-Spirit that continueth in the Desire of its Fire-Life viz in the Fierceness or Wrath of the Wood or Fewell for the Fire or entereth thereinto and possesseth the Earthly it is so long separated from God as it possesseth that Estranged heterogene thing viz the Earthlinesse 56. * Complexions And thus we come to know how superfluity of meat and drink worketh or bringeth forth Sinne for the pure Will which proceedeth out of the Fire-Life is drowned and captivated in the Desire so that it becometh impotent in the Strife for the Fire-Source viz the Desire holdeth it captive and filleth it with distemper or Longing so that the Will Imagineth in the Desire 57. The Will as also that Desire in or towards Meat and Drink is Earthly and Separated from God but that Will which flyeth from the Earthly Desire burneth in the inward Fire and is Divine 58. That Will which fleeth away from the Earthly Desire existeth not out of the Earthly Fire No it is the Will of the Souls Fire which is taken Captive and Covered with the Earthly Desire that will not continue in the Earthly Desire but it will be in its One in God from whence it Sprang in the beginning 59. But if it be held captive in the Earthly Desire then it is shut up in Death and suffereth the Anguish of the Source or Torment And thus it is to be understood concerning Sinne. The Fourth Point How †1 Cor. 5.24 Christ will deliver up the Kingdome to his Father 60. IN the Creation of the World and of all Things or Substances the Father moved himself according to his Property viz with the Center of Nature with the Dark and Fire-world which remained in the Motion and Regiment or Dominion till the Father moved himself according to his heart and according to the Light-world and that God became Man and then the Love of the Light did overcome the Fathers fierce wrathfull angry Property and so the Father did rule in the Sonne with the Lâ—â—â— 61. And then the Sonne held his Regiment or Dominion in those that clave unto God and the Holy Ghost that proceedeth from the Father did draw Men into the Light of Love by the Sonne to God the Father 62. But in the End the Holy Ghost moveth himself in the Fathers and also in the Sonnes Property and both Properties become at once alike Stirring and Moving and the Spirit of the Father openeth or unshutteth it self in the Fire and in the Light and also in the Wrath or Fiercenesse of the Dark-world and there the Regiment or Dominion falleth home to the Father for the Holy Ghost must alwayes reign Eternally and be an Eternall Opener in the Light and also in the Dark-world 63. For the two Worlds must Stand still and the Holy Ghost which proceedeth from the Father and the Sonne driveth on the Rule and Dominion in the two Worlds according to each Worlds Source and Property 64. He alone will be the Revealer of the Wonders And thus the Eternall Rule Dominion and Government becometh given or * Cor. 15.24 28. delivered up to the Father who is ALL which Rule he driveth on with or by the Spirit The Fift Point Of the Magia what the Magia is and what the Magick Ground is 65. THe Magia is the Mother of the Eternity of the Substance of all Substances for it maketh it self and is understood * Or to be the Desire in the Desire 66. It is in it self no other then a Will and that Will is the Mysterium Magnum the Great Mysterie of all Wonders and Secrets and yet it driveth forth it Self through the Imagination of the desiring Hunger into Substance 67. It is the Originall of Nature its desire maketh a * Impression or Imaging in a Thing Representation this Representation is no other then the Will of the Desire yet the Desire maketh in the Will such a Substance as the Will in it self is 68. The true Magia is no Substance but the desiring Spirit of Substance it is an un-substantiall Mutrix and revealeth or manifesteth it self in the Substance 69. The Magia is a Spirit and the Substance is its Body And yet both of them are but one as Body and Soul is but one only Person 70. The Magia is the greatest hidden Secret for it is above Nature it maketh Nature according to the Form of its Will It is the Mystery of the Number Three or Trinity understand the Will in the Desire to the Heart of God 71. It is the Fountain in the Divine Wisdome viz a Desire in the Number Three in which the Eternall Wonder of the Number Three desireth to reveal it self with or by Nature and it is that Desire which introduceth it Self into the Dark-Nature and by Nature to Fire and by Fire through Death or through the fierce Wrath into the Light of the Majesty 72. It is not the Majesty but the Desire in the Majesty it is the Desire of the Divine Power not the Power it self but
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.
Seeing then the first will is an Abysse to be esteemed as an Eternal Nothing therefore we apprehend it to be like a Looking-Glass in which one seeth his own Image like a Life and yet is no Life but a Figure of the Life and of the Image to the Life 9. Thus we apprehend the Eternal Abysse without and beyond Nature to be like a Looking-Glass for it is like an * AVGE An Eye ☉ AVGE Eye which there seeth yet bringeth nothing into the Seeing wherewith it seeth for the seeing is without being or substance whereas yet it becometh generated out of being or substance viz out of the Essential being or Substance 10. Thus it is apprehensible to us that the Eternal Abysse without or beyond Nature is a Will like an Eye wherein Nature lieth hidden like an hidden fire that burneth not which there is and is not 11. It is not a Spirit but a * Figure representation or portraiture form of a Spirit like the * Or a Glimmering Shadow like a Thought or Shape Reflexion or Aspect in a well glazed or clear Looking-Glass Shimmering Glimps or Reflexion in the Looking-Glass where all manner of forms of a Spirit is seen in the shimmering Glimps reflexion or Looking Glass 12. And yet there is nothing which the Eye or Looking-Glass seeth but its seeing is in it self for there is nothing before it which is deeper there 13. It is like a Looking-Glass which is a retainer of the Aspect of Nature yet it doth not comprehend Nature neither doth Nature comprehend the shimmering Glimps or Reflexion in the Looking-Glass and thus the one is free from the other and yet the Looking-Glass is really the retainer or preserver of the Image 14. It compriseth the Image and yet is impotent in respect of the shimmering Glimps or Reflexion for it cannot retain the shimmering Glimps or Reflexion for if the Image departeth away from the Looking-Glass then is the Looking-Glass a meer Glass and the Glance Shadow or Reflexion is a Nothing and yet all Forms of Nature lie hidden therein as it were Nothing and yet is truly and Entally or really but not Essentially 15. Thus we are to apprehend understand concerning the Eternal wisdom of God which thus * Note resembleth an Eternal Eye without Being or Substance it is the Abysse and yet seeth all all hath stood hidden in it from Eternity whence it hath its seeing But it is not Essential As the Glance shadow or Reflexion in the Looking-Glass is not Essential and yet that receiveth catcheth or compriseth that which appeareth before it 16. And then secondly as concerning the Eternal willing which is also without being or Substance we are in like manner to understand concerning the Spirit of God for No Seeing is without Spirit also no Spirit without Seeing 17. And understand thus that the Seeing appeareth out of the Spirit which is its Eye or Looking-Glass wherein the will is revealed or manifest for the Seeing maketh a will 18. Thus the Abysse of the Deep without Number knoweth to find no Ground nor limit and therefore its Looking-Glass goeth into it self and maketh a Ground in it self that is a Will 19. Thus the Looking-Glass of the Eternal Eye appeareth in the willing and Generateth to it self an Eternal Ground in it self that is its Center or heart out of which the seeing continually ariseth from Eternity and thereby the will becometh stirring and driving forth viz of whatsoever the Center Generateth 20. For it all becometh catched or comprehended in the willing and is a Being or Substance which Eternally ariseth in the Eternal Abysse in it self and entreth into it self and maketh the Center in it self receiveth catcheth or Compriseth it self in it self but goeth with that which is comprised out of it self forth and revealeth or Manifesteth it self in the Glance Shadow or Reflexion of the Eye and so appeareth out of the being or substance in it self and out of it self 21. It is its own yet in respect of Nature it is as a Nothing understand in respect of the Comprehensible or palpable being or substance as a Man may say whereas yet it is ALL and all originally ariseth from thence 22. * Note And we understand here the Eternal Being or Substance of the Deity with the Abyssal Wisdom for the Eternal will which catcheth or compriseth the Eye viz the Looking-Glass wherein the Eternal Seeing standeth viz the Wisdom is the Father 23. And the Eternal Comprised or catched in the Wisdom where the Catching or Comprising in it self compriseth a Ground or Center out of the Abysse into a Ground is the Form or Heart for it is the Word of Life or its Substantiality wherein the Will with the Glance or Reflexion appeareth 24. And the Entering into it self to the Center of the Ground is the Spirit for it is the finder which there findeth continually from Eternity where nothing is and that goeth again from the Center of the Ground Forth seeketh in the willing and then the Looking-Glass of the Eye viz. the Fathers and Sonnes Wisdom becometh Manifest and thus the Wisdom standeth before the Spirit of God * Which spirit which the Abysse manifesteth in †Or her viz the wisdom it 25. For its vertue wherein the Colours of the * Or Works Wonders appear becommeth manifest out of the Father of the Eternal willing through the Center of his heart or ground with the out-going Spirit 26. For †The Eternal Wisdom it is the outspoken which the Father speaketh forth out of the Center of the Heart with or by the Holy Spirit and standeth in the divine Formings and Images in the Sight of the Eye of the Holy Trinity of God yet as a Virgin without generating 27. It generateth not the Colours which appear in it stand manifest in the Ground and Being or Substance But All is together an Eternal Magia and dwelleth with the Center of the Heart in it self and with the Spirit out of the Center it goeth forth out of it self and manifesteth it self in the Eye of the Virgin-like Wisdom in infinitum Endlesly 28. For as the Being or Substance of the Deity hath no ground out of which it ariseth or proceedeth so also the will-Spirit hath no ground wherein it might Rest where there might be any place or limit but it is called * Isa 9.6 Wonderful and its Word or Heart from which it goeth forth is called the Eternal Power of the Deity and the will which generateth the Heart or power in it self is called Eternal Council 29. Thus is the Being or Substance of the Deity in all places and Regions the Deep of the Abysse as a Wheel or †Ezek. 1.15 to the 23. Eye where the Beginning alwayes hath the End and there is no place found for it is it self the place of all Beings or Substances and the fulness of all things and is apprehended or seen of Nothing 30. For
it is an Eye in it self as †Ezekiel hath seen such a thing in a Figure in the introducing his will-spirit into God where his spiritual figure became introduced into the wisdom of God with or by the Spirit of God and there he attained the Vision and otherwise that cannot be The Second Text. 31. THus we understand that the Divine Being or Substance in the Trinity dwelleth in the Abysse in it self yet generateth to it self a Ground in it self viz the Eternal Word or Heart which is the Center or Limit of Rest in the Deity where yet there is nothing understood concerning or as to the Substantiality but concerning or as to a Threefold Spirit where alwayes the one is the Cause of the Birth of the other 32. And yet that very Threefold Spirit is not measurable or circumscriptive divisible or fathomable for there is no place found for it and it is in like manner as the Abbysse of Eternity which generateth it self in it self into a Ground 33. And there can be no Place or Space conceivable or found where the Spirit of the Trinity is not Present even in all things or substances but hidden to the Thing or Substance dwelling in it self as a Substance that equally or alike at once filleth all and yet dwelleth not in Substance but it self hath a Substance in it self as we may find by the Bysse or Ground and Abysse how they both are to be understood as to one another 34. Thus we understand the Eternity I. First How it hath been before the times of the Creation of this world II. Secondly we understand further what the Divine Being or Substance is in it self without and beyond a Principle III. Thirdly what the Eternal Beginning in the Abysse is and the Eternal End in its own Bysse or Ground generated in it self viz the Center to the Word which word is the Center it self IV. Fourthly And yet the Eternal Geniture or Birth of the Word in the Will in the Looking-Glass of the Eternal Wisdom viz in the Virgin without generating or bringing forth is continually effected or produced from Eternity to Eternity 35. In this Virgin of the Wisdom of God is the Eternal Principle as a hidden Fire which becometh thus apprehended as in a Looking-Glass in its Colours and hath been known from Eternity to Eternity in the Figure and also thus becometh known in all Eternity in the Eternal Original in the Wisdom 36. And in that Looking-Glass where the Principle out of the Eternal Abysse becometh opened is the Substance of the Three Principles according to the substance of the Holy Trinity become seen with its wonders as in an Abyssall Deep and that from Eternity 37. And now it is to be understood thus that the First Principle in the Original is * See the small six Points Verse 65. the word Magical Magicall for it becometh generated in the desiring in the willing from thence then to generate its seeking or Longing and contrary opposite will 38. And seeing then in the first and second Principle it is only understood as a spirit without comprehensible or palpable being or substance therefore the seeking or Longing is further to generate the Third Principle where the Spirit of the Principles might rest and manifest it self therein in Similitude 39. And although each Principle hath its Center yet the first Principle standeth in the Magical source or quality and its Centre is Fire which cannot subsist without Substance and therefore its hunger and desiring is after Substance 40. And it is to be understood concerning or as to the first Principle if we speak meerly of One though it is not One alone that the Abyssal will in the Center of the Abysse as wherein the Eternal Word continually becometh generated from Eternity is desirous for the Will desireth the Center or Heart 41. Secondly it desireth that the Heart might be manifest for in the Abysse there is no manifestation or revelation but an Eternal Nothing a stilness or vacuum without Being or Substance or Colours and Vertues 42. But in this desiring Colours powers and vertues come to be and yet is thus only hidden in it self and if it should Eternally not be manifested then there would be no Light Lustre Bright Glance or Majesty but a Threefold Spirit in it self which would be without source or quality of any Being or Substance 43. And thus is the Substance of the Deepest Deity without beyond or besides Nature 44. And further the Eternal Will of the Deity desireth to manifest it self out of its own Bysse or Ground in the Light of the Majesty 45. Where then the first will of the Father to the Son and to the Light of the Majesty is apprehended to be desirous and that in two wayes the First way to the Centre of the Word the Second to the Light of the Manifestation or Revelation 46. For every desiring is attractive though in the Abysse there is Nothing which there can be drawn yet therefore the Desiring draweth it self and impregnateth the Second willing of the Father which Imagineth to the Light of the Majesty out of the Center of his word or Heart 47. And now is the Heart impregnated with the Light and the first will impregnated with Nature and yet thus there would be no manifestation if the Principle were not generated 48. For the Father generateth the first Principle out of the first willing viz Nature which in the Fire cometh to the highest Perfection 49. And then he generateth the second Principle in and out of the second willing to the Word in that it desireth the Manifestation or Revelation of the Word in the Light of the Majesty where the Fire of the Second Principle in the Light of the Majesty is a fulfilling of the Second willing viz. Meekness which is set opposite to the fire of the first Principle and quencheth its fierce wrath and is put into an Essentiall Substance as into an Eternal Life Where the Fire is hidden in the Light and giveth the Light its Power Strength and Might so that it is together an Eternal Band and one without the other would not be Hitherto of the highest divine Mysterie how and what God is without and beyond Nature Now followeth Of the First Principle in it Self what it is only and alone in it Self 50. HEre the Desiring is to be considered of For every Desiring is attractive of that which is in the desirous willing 51. Yet now God desireth only Light viz the Glance out of his Heart that it may appear in the Wisdome and so the Total God as in himself together with the outgoing Spirit out of it self may be manifested in the virgin of his Wisdome and that there be an Eternal perfect Joy longing or delight and fulfilling in * The out-going Spirit it 52. And this now can be no otherwise generated then through the fire where the will becometh put into the deepest sharpness of the Omnipotency in that it becometh Consuming
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
Eternity One dwelleth in the other and yet retaineth its property there is no mixture in the Essence only the one conceiveth the other in the Desire and the Light dwelleth in the desire of the Fire so that the Fires property giveth its desire into the Light and the Light into the Fire 19. Thus it is one Substance not two but two Properties whereof the one is not the other nor can be Eternally 20. As the Spirits Property cannot be the Fire and Light and yet goeth forth from the Fire out of the Light and could not subsist alone either from the Fire or from the Light singly The Fire could not alone give it also not the Light but both give it It is the Life of Both and all this is but one Substance or being but Three Properties whereof one is not the other as is to be seen in Fire Light and Air. 21. The Third Principle hath just those Properties it hath also Fire Light and Spirit that is Air and is as to all Circumstances like the Eternal Substance 22. Yet beginneth and goeth forth from the Eternity it is a Manifestation of the Eternall an awakening of the Eternall an Image and Similitude of the Eternall 23. It is not the Eternall but is become a Substance in the Eternall Desire the Desire hath manifested it self and brought it self into a Substance like the Eternall Objection 24. Reason saith God hath made this World out of Nothing Answer Indeed there was no Substance or Matter for it that was outwardly palpable but there was such a Form or Condition in the Eternal Power in the willing 25. The Creation of this World is effected by or with an awakening of the Spirit of the willing the inward Will which also standeth within in it self that hath stirred up its own Nature viz the Center which is desirous of that which is out of it self viz of the Light which is pressing forth out of the Center 26. Thus hath the Center out of it self comprised a Substance in the desiring that is it hath comprised or made to it self a Substance in its Imagination in the desire and hath together also comprehended the Lights being or substance It hath comprehended the Eternall with the beginning 27. Therefore must the Substance in this world together with the Figure goe again into the Eternall for they are in the Eternall together comprised or Comprehended 28. But whatsoever became made or comprised out of the beginning in the desire that goeth again into its Aether viz into the Nothing only and barely into the Looking-glasse of the Imagination again And is not of or from the Eternall but is and belongeth to the Eternall Magia in the desiring As a fire devoureth and consumeth a Substance whereof nothing remaineth but it becometh again that which it was when it was yet no Substance 29. Thus you are to understand what this Worlds Substance is Viz a Coagulated Vapour or Cloud out of the Eternall Aether which thus hath a Completion or product like the Eternall 30. It shuts it self up into a Center of a Substance and in the End consumeth it self again and goeth into the Eternall Magia and is but for a while a Wonder viz a Manifestation or Revelation of the Eternall whereby the Eternall which is manifest in it self also manifesteth it self out of it self and sheddeth forth its Imagination and thus reneweth whatsoever with the Moving in the desiring became comprehended or Made that so the End could go again into the beginning 31. For Nothing can enter into the Liberty of the Eternall unlesse it be like the Eternall and subsisteth in the Will-Fire and be as subtile as the Lights Substantiality that is as a Fire which can dwell in a Substance wherein the Light can dwell and bring its shining Luster forth through it that doth not become comprehended by the Center of Nature though indeed it be the property of Nature Yet it is an Eternall one 32. Therefore understand that all whatsoever hath become generated in this world which hath a Substance which hath sprung forth out of the Eternall Substance that inheriteth not the Eternall only its Figure remaineth in a Magicall manner standing in the Eternall Mystery For it is in the originall together with the Creation gone forth out of the Eternall 33. But its body and totall Substance of the source or quality passeth away as a Vapour or Cloud consumeth it self for it is out of the beginning and goeth into the End 34. But that which ariseth out of the Eternall Substance out of the Eternall Lights Substantiality cannot passe away that only of it passeth away which out of the beginning is entered into the Eternall viz the outward Flesh which through the Imagination was in Man introduced into the Eternall that must consume it self as a Vapour 35. But whatsoever out of the Eternall Imagination becometh introduced again into the Eternall that remaineth standing Eternally And whatsoever becometh generated forth out of the Eternall viz out of the Eternall Nature is in Man the Soul that remaineth Eternally for it is originally arisen out of the Eternall 36. But whatsoever becometh generated out of the Eternall Center of the fierce wrath that may enter into its Renovation if it will 37. As the Eternall Nature of the Substance of this World reneweth it self and leaveth or forsaketh whatsoever it had made in the Beginning and reteineth only the Magicall Image which it introduced out of the Eternall willing into the outward with the Word Fiat in the Creating So may Man also renew whatsoever he Maketh if he forsake the Earthly then he may renew whatsoever he hath generated out of the Eternall but if it be not renewed then it remaineth in the Source or Quality of the Torment 38. For all whatsoever doth not become or is not alike to or with the * Love-fire Fire Light and Water cannot subsist in the Liberty but remaineth in the source or painfull quality of that which it hath awakened or made in it self understand out of the Center of Nature whatsoever it hath introduced into the willing of the Liberty 39. Thus will that be to it a painfull source or quality and a Gnawing or opposite will which it self hath generated to it self out of its own Nature wherewith it hath made to it self the Liberty to be dark so that the Light cannot shine through and that becometh its Darknesse 40. For where the Will is dark there also is the Substance of the willing viz its Body dark and where the Will is in a pure source or quality there also is the body in that source or quality And for that cause the children of the Light and of the Liberty will be severed from the children of the Darkness in the Anxious source or quality each into its Principle 41. Furthermore each Principle generateth its own Life according to its Property viz the fire is the limit of Seperation which †Vergnug et satiateth the Two
Eternall Principles viz the Dark and Light World to the Darkness it giveth its sting and the woe and to the Light its perceptibility and Life 42. Thus also hath the Third Principle two properties viz Heat and Cold the Heat is the Principle and giveth its sting and woe to the Cold to the Light it giveth the Life and perceptibility The Light again giveth its substance to the fire so that it becometh friendly united therewith 43. The Cold giveth also its property and substance to the fire and the fire breaketh it to pieces and maketh out of the Substance thereof the Death and a dying and therefore there is an Enmity between Heat and Cold and they never become one 44. But this they attain in their Enmity that to them the Life sprouteth through death for out of Heat and Cold cometh the Sprout of the Third Principle wherein we live outwardly out of the Cold cometh fruit out of the Earth as also the Body of all Creatures and in the Elements the Substance 45. From the Heat in its contention cometh the Life in the Body of all Creatures and Vegetables as also in the Deep of the Elements it giveth the Spirit of the Great World in Many varieties of Figures and where the Cold maketh substance there the Heat maketh a Spirit therein 46. Thus is the Substance alwayes in the wrestling that the Wonders of the Eternall World may become manifested in the fragility or Transitoriness And that the Eternall Modell in the Wisdome of God may bring it self into figures and that the same Modell in the Eternall Magia may stand Eternally to Gods * Or Works of Wonder Wonders in the Mystery and to the Ioy of Angels and Men. 47. Indeed not in the Substance but in the Mysterie in the Magia like a ShaddoW of the Substance that it might Eternally be apprehended or known what God hath wrought and what he can and is able to doe 48. †Note For after the Breaking of this World there remaineth only the Eternall in the Substance viz Eternall Spirits with the Eternall Substantiality of their Bodies together with the here made Wonders which in the figure stand Magically in which the Spirits shall apprehend Gods deeds of Wonder and Mighty power 49. The Principles with their Wonders are thus to be conceived or considered Viz they all Three are no other then the One only God in his deeds of wonder who hath according to the property of his Nature manifested himself with or by this World and thus we are to understand a Threefold Substance viz Three Worlds one in another 50. * Note One the First is the fire-world which ariseth from the Center of Nature and Nature from the desirous willing which in the Eternall Liberty ariseth in the Abysse of which we have no knowledge 51. The other the Second is the Light World which dwelleth in the Liberty in the Abysse without or beyond Nature but proceedeth forth from the fire world it conceiveth its Life and perceptibility from the fire it dwelleth in the fire and the fire comprehendeth it not and that is the Middle-world 52. The fire giveth in the Center of Nature for its Kindling the Dark world but is in its Kindling in it self the Light-world where it severeth it self into the Light and letteth the Center be in the Darkness for it is only a source in it self and a cause of the Life 53. It hath Creatures but they are of the same fierce or wrathfull Essence they feel no woe or pain The Light would be * To them no Woe their Woe or pain 54. But the fallen Devils who in the Principle were created in the Light-world to them the Darkness is a Pain and the Fire a Might or Strength and force for it is their right Life though indeed according to the ability of the Multitude of Properties of the Center of Nature according to the Essence thereof 55. The Third World is the outward wherein we dwell according to the outward body together with the outward Works and Substance which have been Created out of the Dark and Light-world and therefore it is evill and fierce wrathfull also good and Lovely or amiable 56. Of this property Adam should not Eat nor Imagine †Or according to it thereinto But the Three Worlds should stand in him in Order that none might comprehend the other as in God himself 57. For Adam was created out of all the Three Worlds a totall entire Image and Similitude of God but seeing he did eat of Evill and Good and brought the outward into the Middle Now must the outward break off from the Middle and that is done in the separation where the outward must go again into its Aether and the Middlemost continueth standing 58. Thus now if any see a right Man standing he may say here I see Three Worlds stand but Not go for the outward World moveth it self with or by the outward Body But yet the outward Body hath no Might or power to move or stirre the Light-world 50. It hath only so introduced it self into the Light World from whence the * The Light world same is become extinguished in Man and it self notwithstanding is remained to be only the Dark world in it self And the Light world to stand unmoveable in it That standeth in it as it were hidden 60. But if he be a right Man out of the New birth then it standeth in him as the Light shineth through the water and maketh it moveable and desirous of the Essence so that the Essence sprouteth so also doth the New-Man in the Light 61. And as a Man cannot move or stirre the Glance or Lustre of the Sun no more can he also Move or stirre the Eternall Light viz the Light world It standeth still and shineth through all whatsoever is capable of it Whatsoever is thinne rare or †Note Transparent as a Nothing just as the Water and Fire is so whereas yet all is Substantiall but in respect of the outward as a Nothing 62. Thus hath each Principle its sprout or vegetation out of it self and that must be else all would be Nothing 63. Viz the Fires Principle is the Root and it Sprouteth in its Root it hath in its property harsh bitter fierce and Anguish these Sprout in their own property in Poyson and Death and the Anxious Stern Life that in it self giveth Darknesse and in respect of the sternnesse a drawing Its properties make * 🜠☿ 🜿 Sulphur Mercurius and Sal. 64. Though indeed the fires property maketh not Sul in Sulphur but the Will of the Liberty maketh the Sul in the Phur in that the Principle goeth †Or into the Liberty forward But whatsoever goeth into its own property that is only Phur viz Sternness with the other formes of the Center 65. * Note This Phur is the Chiefest cause to Life and to the Substance of all things though indeed it be evill in it self
is the property of that Thing capable of the same property in the Life 8. The Lifes property catcheth or receiveth the property of the Thing Represented be it either a Word or a Work and kindleth it self therewith in it self And also the other formes of the Life therewith so that they begin to qualifie or operate and every property burneth in its source or quality to Love or Anger all according to the Represented Substance whatsoever the Imagination caught or captivated that it introduceth into the Mind 9. Now therefore if the Mind thus kindleth it self in a Form or Conditon so it kindleth the whole Spirit and Body and bringeth instantly its Imagination into the innermost Fire of the Soul and awakeneth the Innermost Center of Nature 10. Which if it becometh Kindled in the fierce Wrath or Love then 〈◊〉 â—â—eiveth or Comprehendeth it self in all the seven Formes of Nature 〈◊〉 catch and grasp after the Souls willing-Spirit wherein the Noble Image standeth wherein God openeth himself 11. And so they bring their kindled Fire thereinto as in Fire is to be seen in what Matter soever the same burneth such a shining Lustre also it giveth forth as in flaming Brimstone is to be apprehended compared with the flaming wood and so in many other things Thus we understand by this that as the source quality and property is which the Fire getteth such also in the Light and the power of the Light 12. Since then our Noble Image of God standeth in the Light of Life in the Souls fire Therefore it is highly apprehensible to us how the Souls Will Spirit destroyeth the Noble Image and becometh kindled in the fâ—â—â—e wrathfull source or quality also often in the Love source or quality 13. We see also herein our great danger and Misery and doe underderstand wherefore Christ hath taught us Patience Love and Meekness viz that the Souls fire kindle not it self in fierce wrath nor give others cause that they kindle their Souls fire in fierce wrath that Gods Kingdome be not hindered 14. And herein we apprehend our hard and heavy Fall in that Adam hath introduced Earthly Matter into our Souls fire which burneth so often as but one source or quality in the Center becometh awakened in the fierce wrathfull property 15. And so we see how thus we lye in Gods fierce wrath between Anger and Love captive in great Danger And offer this highly to be apprehended 16. Ye know how we have mentioned above and often in all our Books how out of the fire the Light goeth viz another Principle and yet it hath the fires property and power for the fires Center giveth it to the Lights Center 17. And how the Light is also desirous and hath a Matrix of a Shining or Longing Seeking which impregnateth it self in the desiring with the power of the Light viz with the Meekness of the Light in this impregnation standeth the Substance of the Light that is in the pure Love of the divine Substance 18. Also it is intimated how the Fire draweth that Substance into it self and useth it to its Lights Essence devoureth it into it self but giveth forth out of the Essence another Spirit which is not Fire For the Fire giveth forth out of the Essence another Spirit which is not Fire For the Fire giveth forth two Spirits 1. One fierce wrathfull consuming out of the fierce wrath viz of the Fires Matters property 2. One Air-Spirit which is of the Lights Meeknesses property 19. And we are to ponder in what matter the first Essence burneth In what it hath kindled it self in Love or Evill and Malice that is in the Earthly or Divine desire And * Note such a fire it is it giveth also such a †Love-fire Light Fire out of it self and also such a Spirit out of the Light 〈◊〉 20. Now if the first Fires Matter be good wherein the Fire burneâ—â— then hath the second Light Fire also a good property favour and soâ—â—â—â— or quality and giveth forth also a good powerfull lovely amiable Light and out of the Lights Center a Good powerfull Spirit this is the Similitude of God The Noble Image 21. But if the first Fire in its Essence be Evill and burneth in an Evill Matter then also is the Lifes Light a false source or quality and a dimme dusky shining as is to be seen in a brimstone Light and that same desirous Center of the Light also bringeth forth out of its property such a Matter into its Fire and that Fire giveth also forth such a Spirit out of it self 22. And now it is apprehensible what Spirit may attain the Liberty of God or not for whatsoever Soules-Spirit or Image hath the dimme dusky dark property in it self that cannot be capable of the Clear Light of * Or the Spirit God Also if it hath the fierce wrathfull property in it self it cannot unite it self with the Meekness of God and with its qualifying or Operating 23. For the fierce wrath is Enmity against the Love and Meekness Love letteth not the fierce wrath into it self and so now they are seperated the Love thrusteth the fierce wrath away from it self And that desireth no more the Love property 24. For as soon as the Fire giveth forth the Spirit out of it self then it is perfect and severeth it self in its own property whether it be a Light-Spirit or a dark fierce wrathfull Brimstone Spirit in that same Essence from whence it is gone forth it desireth to be again for it is its property whether it be in Love or Enmity to the Love 25. Thus now we understand what Spirit or Soul liveth in the source or quality of Enmity and how the Enmity originateth or raiseth up it self so that a Life is at Enmity with it self viz out of the fâ—st Matter to the Lifes Light 26. The cause standeth in the Wheel of Nature in the Seven Spirits or Forms which have each of them its property and in which property soever the Mind becometh kindled such a property the Souls Fire together with the willing Spirit getteth which then also suddenly laboureth after Substance and doing how it may fall to work upon that which the will Spirit is impregnated with 27. Now it is therefore necessary to break the * Or first Earthly willings power and to slay the Old Evill Adam and bring his will Spirit with compulsion authority or power out of the Evill or wickednesse For here in this Time it may be done while the Third Principle together with thâ— Water which giveth Meeknesse cleaveth to the Center of the Inward World or Nature and as it were holdeth it captive in its source or quality 28. But when the Souls Will-Spirit viz the Inward Lights Center brâ—â—keth off from the outward and continueth alone then the Souls Spirit continueth in its property 29. For there is little Remedy imlesse the Will-Spirit have in the time of the outward Life turned it self about into Gods Love
only Pilgrims and Strangers who would fain leave all this World that they may but inherit the Kingdome of Heaven 49. All this God setteth before the Evill doer in the Lises Light and warneth him thereby to Conversion again But will he not then the Anger of God maketh hellish fire out of it and in the End gneweth him to see if yet he will know himself and so repent and a mend 50. But if he stay and hardeneth himself in the Evill and Wickedness then he is a totall Evill Tree Sprouted and grown in the Anger of God and belongeth in the Abysse in the Dark Anguish World to the Dark God Lucifer and there he must devoure his own abominations Thus much concerning the Third Point The Fourth Point The Fift Chapter How the Holy and Good Tree of the Eternall Life Sprouteth through and groweth forth out of all the Sprouts of the Three Principles and is comprehended by none of them 1. A Thing that dwelleth in it self can be comprehended by Nothing for it dwelleth in Nothing there is Nothing before it that can comprehend it and it is also free from that Thing which is without or beyond it 2. Thus the divine Power and Light dwelleth in it self is comprised or comprehended in Nothing Nothing toucheth unlesse it be of the property thereof It is every where in Nature yet Nature toucheth it not viz the outward Nature of this World 3. It shineth therein as the Sun in the Elements The Sun shineth in the Elements The Sun shineth in the Water also in the Fire and through the Air and is not comprehended or held by any of them it giveth all Things or Substances power and vertue it maketh the Essentiall Spirit lovely and richly Joyfull It draweth with its power the Essence out of the Earth also the Substance of the Essence which giveth out of the Essence a Body 4. What the Sun doth in the Third Principle in that it changeth all and Every Enimicitious Essence and source or quality into Meeknesse that doth Gods Light in the Formes of the Eternall Nature 5. It shineth the Formes and out of the Formes that is it kinldeth the Formes or Nature so that they all get the Lights willing and unite themselves and wholly give up themselves to the Light they sink down out of their own Essence and become as the if they had no might or power in themselves and desire only the Lights Power and Might thus the Light taketh their power and might into it self and shineth out of that same power And thus all sources of Nature come to the Light And the Light is one Will with Nature and the Light remaineth Lord. 6. Else if the Wills in the seen formes of Nature would be Lord then there would be a Schisme or Rent and an Eternall Enmity for one form continually is at Enmity with the other every one lifteth up it self from whence cometh the Contrariety or opposition that a Creature is so Evill Angry and Enimcitious that often the Life is striving in it Self 7. As we now apprehend and know that the Light in the stern Life of Nature cometh to help the properties of the Essences so that a frollick cheerfull Life existeth and so changeth it self into the Light So is the Life of the dark fierce wrathfulness Enemy to the Light for it cannot conceive or apprehend the Light 8. * John 1.5 The Eternall Light shineth through the Darkness and that cannot comprehend it for the Multitude of Wil lS the dark Nature are all shut or lockt up in Death the Light shineth not in it but through it it seeth conceiveth or receiveth not the Light 9. Neverthelesse the Light is in the Dark World but it filleth not the Darknesse and therefore the Essences of the dark World continue to be an Enimicitious Poyson and Death wherein the Essence it self is at Enmity to it 10. And this there are Three Principles one in another none comprehendeth the other and the Etertnall Light becometh Comprehended by Nothing unless †or the Desire it fall into Death and give its Essence freely and willingly into the Fire of Nature and go with its Essentiall willing forth out of it self into the Light and give it self totally home to the Light and desire to will or do nothing but give its willing up home to the Light that the Light may be its willing 11. And * Note thus the Light conceiveth or recelveth it and it also the Light Thus is the Evill Will given up into the Light and the Light giveth its power into the Evilnesse or Malignity and maketh out of the Malice or Malignity a friendly good willing which is only a love-desiring For the Meekness of the Light hath totally incorporated it self with the Enimicitous willing 12. Thus now is Gods Will done and the Evill becometh charged into the Good and Gods Love shineth out from his anger and fierce wrath * Note and no fierce wrath is known or apprehended in Gods Eternall Nature 13. For as the Eternal Light the Eternall Power-Tree shineth through all the Three Principles uncomprehended by any of them for so long as a Substance is without or beyond Gods willing understand the totall Lights willing so long it is only One and dwelleth in it self and comprehendeth Nothing of God but if it uniteth it self into God and letteth its will break and sink down then it is a Spirit or one Spirit in and with God And God shineth out of that very Substance 14. And understand also why the Wicked Malitious Souls and the Devils doe not apprehend nor see God Which is because they unite not their will into God * The Will of the Soul It will be Lord it self Thus it continueth without God only in it Self and God also continueth in himself and thus one dwelleth in the other and knoweth nothing of the other For the One turneth the Back to the other and seeth not the others face or Countenance 15. Also the Light World knoweth Nothing of the Devils and the Devils nothing of the Light World but only this that they were once therein and they Image or Represent it before them as one that seeth it in the Imagination whereas yet the Light World no more giveth it self into their Imagination neither do they Imagine after or according to it for it terrifieth them also they are ashamed about it 16. Thus also it is to be understood concerning the outward World Gods Light shineth through and through but is only comprehended by that which doth unite and appropriate it self thereunto 17. Therefore seeing this World is as it were Mute or Dumb in respect of God and without understanding therefore it continueth in its own willing and bringeth its own Spirit into it self 18. Although God hath given a Nature-God viz the Sun to it whereinto all Things or Substances should cast their willing and desire whatsoever is in this World and doth not so that continueth to be
Cap. Het I. Punct HOogh-Schools-vernuft ghespits u is wat Groots bevolen Ghy Soeckt in d' Ickheyt t' geen u steeds verborgen blijft Romt siet dit Schoon GEWAS tiids-perck u nu gerijft Hier is den diepsten Gront waar gaat ghy langer dolen Van 's werelds aenvang blijt dit Maar niet aen de Gelatentheyt aen d' Ickheyt verholen Daar door't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dat is 666. Λ 30. Α 1. Τ 300. Ε 5. Ι 10. Π50. Ο 70. Σ 200.  666. Drie-Ses verstant veel Over-spel bedrijft De Liefd is gansch verkout ghy Zijt gheheel verstift Ach 't Lichaam is al 's ys van't hooft tot in de solen Op't III. Cap. Het II. Punct Hier kont ghy Sien hoe't quaat Sich met het Goet verdraaght Op't IV. Cap. Het III. Punct Oock Sathans Strijds-begin Sulckx van ons wort beklaaght Op't V. en VI. Cap. Het IV. Punct En hoe't EEN Euwigh Licht door Wereldts-drie Rompt dagen Op't VII en VIII Cap. Het V. Punct Hoe't quaat en't Goet verd wijnt en 't Een den strijdt behour Op't IX en X. Cap. Het VI. Punct Sier hier des duyvels Rijck Seer duyster woest en Rout Sijn Elementenvser den Mensch belaas Steeds plagen 1. Hooveerdigheyt 2. Gierigheyt 3. Nijdigheyt 4. Tooren Mede-Borger van dees drie vermenghde Wereldt Englished thus The Translatour of Jacob Behme's Great Six Points into Netherdutch The 27. February 1638. Dutch Stile 17. February 1637. English Stile To all the Children of the Noble SOPHIA THis Pen was not so bold to dare for Space of seven whole years To take in hand this Curious rare deep grounded BRANCH but fears To bring it out of th' Highdutch Phrase into our Nether-dutch Mother Tongue But hath now finished that Race in time fourteen Dayes long For which the GOD. Who is the Abyssall incomprehensibility where Nothing appears manifest or Revealed And yet is All For he is all in All and by him and from him and for him are all things NOTHING and the ALL the Only GOOD be prais'd By The Eternal Wisdome Sophia's children with all Soul Image Spirit rais'd O that Th' Eternall ONE would Cure our blinded Eyes and Sight That All might henceforth See most sure Gods Hidden secret Treasure in our Souls Mysteries aright Here followeth another Sonnet translated out of the Netherdutch into English A SONNET Upon the Contents of Jacob Behme's Great Six Points The I. and II. Chapter the I. Point REason of th' Schooles on Pinnacle Great things here proffer'd are You Seek i th' Tabernacl ' of Self they 're hid for all that care Come see this fairest BRANCH or Sprout the Pitch of Time requires Here is the deepest Ground throughout where long stray your desires From th' Worlds beginning 't hath remain'd from But not from RESIGNATION or Self-denyall SELF still withdrawn quite That th' Vnderstanding is not gain'd of th' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 666. Λ 30. Α 1. Τ 300. Ε 5. Ι 10. Π50. Ο 70. Σ 200.  666. M.DCLXVI SIXES THREE aright Love is became quite cold and Dead ye are now stiffe and chill The Body is as Ice from th' Head along down to the Heel The III. Chap. the II. Point Herein you may see how Evill doth with the Good unite The IV. Chap. the III. Point How Sathan's Strife begins and will be by us wailed quite The V. and VI. Chap. the IV. Point And how the ONE Eternal Light Through THREE Worlds doth appear The VII and VIII Chap. the V. Point How Evill or Good vanish quiete and th' One keeps field i' th' Rear The IX and X. Chap. the VI. Point See here the Devils Kingdome and how Dark Wast Cold it is His Elements * FOVR how Each to Man perpetuall Torment is Your fellow Citizen of this Threefold mixt World Gods Four Elements are 1. Humility 2. Meekness 3. Patience 4. Love The Outward Worlds Four Elements are 1. Aire 2. Earth 3. Water 4. Fire * The Devils Four Elements are 1. Pride 2. Covetousness 3. Envy 4. Anger A Brief Exposition or Small Book of these SIX Points Viz. I. Of the Bloud and Water of the Soul II. Of the Election of Grace or Predestination of Good and of Evill III. Of Sinne what Sinne is and how it is Sinne. IV. How Christ will deliver up the Kingdome to his Father V. Of the Magia what the Magia is and what the Magick Ground is VI. Of the Mystery what it is By Jacob Behme Otherwise the Teutonick Philosopher Englished by JOHN SPARROW London Printed by M. S. for Lodowick Lloyd and are to be sold at the Castle in Cornhill 1661. The Preface THe highly Pretious Knowledge is not attained unlesse the Soul have once overcome in the Storm and beat down the Devill and so hath attained the victorious Garland or Crown of Triumph which the Most blessed Virgin Chastity Sets upon it as a Badge of victory and a token that it hath Overcome in its Dear Champion Christ for then this Wonderfull knowledge riseth up yet with no Perfection The First Point Of the Bloud and Water of the Soul 1. ALL whatsoever is Substantiall and palpable is in or belonging to this World Now since the Soul is not a Substance or Being in or of this World therefore its Bloud and Water is not a Substance in or of this World 2. Indeed the Soul together with its Bloud and Water is in the outward Bloud and Water but its Substance is Magicall for the Soul is even a Magick Fire and its Image or Form is generated in the Light in the power of its Fire and Light out of the Magick Fire and yet is a true Image in Flesh and Bloud viz in the Originall thereof 3. As the Wisdome of God hath a Substance and yet the Wisdome it Self is no Substance So the Soul together with its Image hath a Substance and yet the Soul is only a Magick Fire but its Sustenance or Preservation is from its Substance 4. For as Fire must have a Substance if it must Burn so the Magick Fire of the Soul also hath Flesh Bloud and Water for no Bloud could be if the Tincture of the Fire and Light were not in the Water which is the Ens or Life of the Wisdome and that hath in it all the Formes of Nature and it is the other or Second Magick Fire 5. For it affordeth all Colours and out of or from its Forme the Divine Power goeth forth in the Meek Substance of the Light understand according to the Property of the Light And according to the Property of the Fire it is a Sharpness of Transmutation or alteration and can drive on every thing to its highest Pitch or Degree though it self be no * Corporeall living Spirit but the highest ENS 6. Thus also it is Such an Ens in the Water and driveth forth therein both the Property of the Fire and of the Light together with all Powers of Nature Where then it turneth the
Water into Bloud and this it doth both in the inward and outward Water viz in the outward and inward Bloud 7. The inward Bloud of the Divine Substance or †Or Essence Substantiality is also Magicall for the Magia maketh it to be a Substance it is Spirituall Bloud and which cannot be touched or stirred by the outward Substance but by the Imagination only The inward Imagination driveth on the outward Will in the inward Bloud whence the Flesh and Bloud of the Divine Substantiality * Or perisheth fadeth and so the Noble Image of the Similitude of God becometh Darkened or Obscured 8. The Flesh and Bloud of the Soul is or Consisteth in the highest Mystery for it is divine Substantiallity and when the outward Flesh and Bloud dyeth then it falleth home to the highest Mysterie and the outward Mysterie falleth home to the Inward 9. And each Magick Fire hath its clarity or brightness and darkness in it self for which things Sake a Finall day of Separation is appointed wherein all shall passe through the Fire and be tried what is capable of it and what is not and then every thing goeth into its own Magia and is afterwards as it was alwayes from Eternity The Second Point Of the Election of Grace or Predestination of Good and of Evil. 10. GOd alone is ALL from Eternity His Substance doth part it self into Three Eternall Distinctions One is the Fire-world the other the Dark-world and the Third the Light-world And yet they are but one only Substance one in another and yet the one is not the other 11. These Three Distinctions are alike Eternall and unmeasurable and included in no Time nor Place each Distinction includes it self in it Self in a Substance and its Source is also according to its Property and in its Source is also its * Note Desire viz the Center of Nature 12. And the Desire is its making for it maketh Substance where none is before and this in the Essence of the Desire according to the Desire of its Property and this together is only a Magia or a hunger after Substance 13. Every Form maketh Substance in its Desire and every Form driveth it self forth out of the Looking-Glasse of its Glance or Lustre and hath its Seeing or Vision in its own Looking-Glasse its Seeing is a Darknesse to the Looking Glasse of the other its Form is hidden to the Eye of the Other but in the Feeling is a difference or Distinction 14. For every Form taketh its Feeling from the Originall of the First Three Formes in Nature viz from the Harshnesse Bitternesse and Anguish and in these Three there is no pain in themselves but the Fire maketh pain in them and the Light maketh it to be Meeknesse again 15. The true Life standeth in the Fire therein is the * Tongue Stile or Cock of the Beam of a paire of Scales Angle between tending both to Light and Darkness The Angle is the Desire whatsoever it filleth it self with to that Fire the desire belongeth and the Light thereof shineth out of that Fire and that Light is the Representation or seeing or discerning of that Life and the introduced Substance in the Desire is the Wood or Fuell of that Fire from which that Fire burneth-forth whether it be harsh or soft and that also is either its Kingdome of Heaven or of Hell 16. The Humane Life is the Angle between †Or Love-Fire Light and Darknesse to which soever it giveth up uniteth or inclineth it self in that it burneth if it giveth it self up into the Desire of * Or the Coveting of Earthly things Essence then it burneth in the anguish in the Fire of the Darkness 17. But if it giveth it self up into the Nullity or Nothing then it is Desirelesse or free from Desiring and falleth home to the Light-fire and then it can burn in no Source or pain for it driveth up no Substance in its Fire out of which Fire can burn forth now seeing there is no Source or pain in it therefore the Life also cannot be capable of any Source or pain for there is none in it And thus it is fallen home to the first Magia which is God in his †Ternary Triplicity Threenesse Trinity Liberty 18. Now when the Life is generated it hath all the Three Worlds in it And to what World the Life inclineth or appropriateth it Self it is maintained and preserved by that and kindled in the Fire thereof 19. For when the Life kindleth it self it becometh drawn by all the Three Worlds and they stand in the wrestling in the Essence viz in the first kindled Fire and which Essence soever the Life in its desire draweth in and receiveth its Fire burneth 20. If the first Essence in which the Life kindled it self be good then is that Fire also pleasant and good but if it be Evill and Dark from a wrathfull or fierce property then is that also a wrathfull or fierce Fire and hath again such a Desire according to the Property of the Fire 21. For every Imagination desireth only Substance in its likeness wherein it doth exist 22. The Life of Man in this Time is like a Wheel where very Suddenly that which is undermost becometh uppermost and kindleth it self in every Substance and defileth it self with every Substance yet its Bath or Laver is the Moving of the Heart of God a Water of Meeknesse and out of that it may in its Fire-Life drive forth the Substance Gods Election or Predestination standeth not in the first Essence 23. For the first Essence is only the Mysterie or towards Life and belongeth properly to the first Life togetner with the kindling in the Mysterie thereof out of which it is proceeded whether it be a totally wrathfull or fierce Essence or a Mixt or an Essence of Light according to the Light World 24. Out of whatsoever Property the Light ariseth out of that also burneth the Light of its Life and that Life hath no Election or Predestination no Judgement passeth upon it for it standeth in its own proper Original and driveth on its Judgement in it self it separateth it self from all other Sources for it burneth only in its own Source in its own Magick-Fire 25. The Election or Predestination passeth upon that which is introduced Whether it belong to the Light or to the Darkness for of whatsoever property it is according to that also is the Will of its Life It becometh known whether it be of the fierce wrathfull Essence or of the Meek Love-Essence And so long as it burneth in the One Fire it is left or forsaken of the other and the Election or Predestination of that Fire wherein it burneth passeth upon that Life for that willeth to have it it is of its own property 26. But if that Fire-will viz the flying or moving Angle casteth or swayeth it self into the other Fire and kindleth it self therein then it may kindle the whole Life with that
Love-longing oâ— Delight goeth forth Whose Exit is the Spirit which comprehendeth conceiveth or formeth it self into V A For the V is the Spirit viz the Exit and A is the Wisdome wherein the Spirit Comprehendeth or formeth it self into a working Life 8. And then is this Threefold breathing or Speaking Life in it self â IAH For the incomprehended Longing Delight is the * Or Circumference Or Eternall ☉ viz the AVGE or Eye of the one onely Seeing a pure or clear Seeing And the IAH is the Threefold Entrance of it self that is to the perceptibility or inventibility of the desiring which openeth it self through the Eternall Breathing or Speaking 9. The Opening viz the property in the Sense of the perceptible or inventible opening is called ADONAI And it is Six Powers out of which the Great Mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysterium Magnum that is the High Name * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tetragrammaton floweth out of which ALL Substances the visible and invisible are flowen forth and come into form and Images 10. In the Word †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ADONAI that is in these Six Powers doe lye the Six Properties of the Eternall Nature that is of the Naturall Life out of which the Angels and Souls according to to the inwardnesse of their IDEA are flowen sorth together with the Six Dayes of the Creation of this World Which with the Seeing Life which imageth it self in the Midst of the Substance like the †The Eye the Circumference the heart of God ☉ became shut in for the quiet Rest wherein the Six Powers stand and Rest in the Still Love that is in the Eternall Unity And yet with their own Self-working without ceasing doe will and go forth 11. And that is * Sol. ☉ ☉ the Seventh Day in which God rested from all his Works and Eternally doth rest that is the Six Powers viz First the Desirousnesse Secondly the Mobility Thirdly the Perceptibility Fourthly the Fire or Life Fifthly the Light or the Love Sixtly the Sound or Distinguibility or Understanding doe rest in that from whence they doe exist viz in the ☉ in the place of God wherein the Eternall Love is signified viz the Unity or the somewhat of the Unity which is the Eternal Sabbath of all things from the Good Substance 12. Thus we understand First that the Eternall Nothing without all beginning is a clear pure * Or Glimmering like a Looking-Glass shining viz the Eye of the Eternall Seeing For in the fame viz in the Nothing all things doe see And being the Somewhat is existed from this Seeing therefore the Nothing viz the Eternall Unity seeth through ALL unhindered 13. And Secondly we understand further That God himself is the Seeing and the Finding of the Nothing And it is therefore called a Nothing though clearly it is GOD himself because that it is incomprehensible and inexpressible or Ineffable The Third Question What is Gods Love and Anger How is he an angry Jealous or Zealous God Seeing he himself is the unchangeable Love How may Love and Anger be ONE only Thing Answer 1. THough we may here be hard to be understood by the Reader Yet he may understand all in the divine Power and Calling upon God if it be in right earnest sincerity with him 2. The Reader must know that all things consist in IAH and NEIN in †Yea and Nay 2 Cor. 1.18 19 20. Affirmation and Negation Yes and No. be it Divine Diabolicall Earthly or whatsoever can be Named 3. The ONE viz the IAH is meer Power and Life and it is the Truth of God or GOD himself This would in it self be unknowable or unapprehensible and in it would be no Joy nor triumphant exultation nor perceptibility or inventibility without the NEIN or No. 4. The NEIN or No is an Object or representation of the IAH or of the Truth that the Truth may be manifest and that there be somewhat wherein a Contrary is and whatsoever can be Loved wherein the Eternall Love is working perceptible and desirous 5. And yet we cannot say that the IAH is separated from the NEIN or No and are TWO things one besides the other But they are only ONE thing and yet sever themselves into two * Or Principia beginnings and make two †Or Contra. Centers wherein each of them worketh and willeth in it self 6. As the Day in the Night and the Night in the Day are two Centers and yet unsevered but only with the Will and Desire they are severed For they have a twofold Fire in them As first the Day the Heat unclosing and the second the Night the Cold inclosing and yet this together but One Fire and neither of them both without the other would be Manifest or Working 7. For the Cold is the Root of the Heat and the Heat is the Cause that the Cold is perceptible Without these two which yet stand continually in Strife all things would be a Nothing and would stand still without Moving 8. Thus also is to be apprehended concerning the Eternall Unity of the Divine Power If the Eternall Will did not it self flow forth from it self and introduce it self into receptibility then there would be no form nor distinction but all Powers would be nothing else but one only Power Also then there could not possibly be any Knowledge or Vnderstanding for the Understanding ariseth in the distinguibility of the Multiplicity where one Property seeth proveth or tryeth and willeth the other In like manner also the Joy standeth therein 9. And yet if there must exist a receptibility then there must be an own desire to the perceptibility of it self viz a self-will to the receptibility which is not not willeth like unto the one only Will for the one only Will willeth nothing Else but the one only Good which it self is it willeth no other then it self in the likeness 10. But the out-flowen Will willeth the unlikeness that it may be distinguished from the likeness and be its own Somewhat that there may be somewhat which the Eternall Seeing can see and perceive or find 11. And out of the own Will existeth the NEIN or No. For it bringeth it self into ownness that is into the receptibility of it Self It willeth to be Somewhat and likeneth not it self to the Unity 12. For the Unity is an Out-flowing IAH which Eternally standeth thus in the Speaking or Breathing forth of it self and it is an unperceptibility or uninventibility for it hath nothing wherein it may find it self but only in the receptibility of the departed Will viz in the NEIN or No which is an Object or * Or Reflex-Image Representation of the IAH wherein the IAH becometh Manifest or Revealed and wherein it hath somewhat that it can desire 13. For the ONE hath nothing in it self that it can desire unlesse it DOUBLETH it self so that it becometh TWO Also it cannot find or perceive it self in
the two Centrall Fires with the great Power viz an Eternall infinite generating or working of Wonders Colours and Vertues wherein the Angels and Souls of Men together with all Creatures of this World and of the inward Angelicall Spirituall World lay in an Idea or in a Spirituall imprinting Imaging or Modelling wherein God from Eternity hath seen all his Works 2. In these Centrall Fires was the * The one Element an Eternall Concordance or Temper without strife or distemper Note Note Element and they were Both ONE Only Being or Substance only distinguished into two Principles as viz Fire and Light 3. But when the Centrall Fire of the own-self willing Moved it self and introduced it self into a greater desire to its visibility and formation then was the effusion or pouring out effected which moved or stirred the Eternall Will of God according to both Fires that the †Note IDEA became Image like to the prayse of the Wonders of God 4. And in this Moving is the Hellish Foundation Gods Anger together broken forth which God refused or rejected out of his working and shut it up in the Darkness and there it standeth yet to this Day as hungry Jawes full of desire after the Creation and willeth also to be Creaturely and * Formall o◠figurate Imagely 5. And this is the Ground and the Cause that the Throne Prince Lucifer turned himself away from the Love of God even into the Centrall Fire of the Anger in which he supposed or intended to Domineer over the Meek Gentleness and Love of God and yet for the sake of this became rejected or thrust out from the Centrall Love-fire and lost his Throne in the Light and Now possesseth the Hell and so doe also the Damned Souls 6. The Hellish Foundation in the Curse of Gods Anger is a Center of the visible World and the same is called SATHAN of whom Christ saith that †Rev. 12.9 he deceiveth or seduceth the whole World and is understood in the Kingdome of Darkness where Hot and Cold are in Strife enough for those that are Ours The Fift Question What was the Ground and Substance out of which the Angels were Created What was that Power in the Word of God which did flow out and became * NOTE Creaturall Answer 1. THe Scripture saith of God Psalm 104.4 Thou makest thy Ministers to be Winds Psal 104.4 Heb. 1.7 and thy Angels to be Fire-flames Heb. 1.7 In these words lyeth the whole Understanding for with the Word Ministers is the Image like IDEA viz the Spirit of the Angels understood out of the Place or out of the Breathing or Speaking of the divine Power and Might out of the Holy Name of God 2. And the Word Fire-flames signifieth the Centrall Fire of the Eternall Nature wherein the Substance of the Creature standeth viz the own Will of the Own self Substance This is to be understood as followeth 3. The IDEA or the Expresse Image of God hath been a Form of the Divine Names in the Opening Name of God wherein God from Eternity hath apprehended or known All things viz an Imagination of the divine Will where the Will of the Abysse hath Imaged or figured it self into a Form and yet it hath been No Creature but only an IDEA as an Image formeth figureth or representeth it self in a Looking-Glasse thus hath the Imagination of the divine Power Imaged it self into the out-flown Name of God 4. But when God would have such an IDEA in living Creatures that is in own Self desiring then he moved and severed the Centrall Fire of the Eternall Nature whereby the IDEA is become manifest in the Fire which is done through the Breathing Speaking or IAH 5. Thereto also hath the NEIN viz. the out-flown Will of the own receptibility together * Or figured Imaged it self in the IAH †NOTE that the Creature might stand in an Own Will which own will is understood in the Centrall Fire that is in the Properties to the Fire in which the Creaturall Life standeth 6. For if this had not been then should Lucifer in own self will not have been able to separate himself from the Good and to fall If he had had no own will then must Gods power be fallen but thus the Creature hath broken it self off from the Good and hath willed to domineer in the Might and Properties of the Centrall Fire Viz in the changing and Phantasie into which he also came 7. And therefore Christ calleth him * Joh. 8.44 a Murtherer and a Lyar from the beginning and that therefore because the NEIN or No hath gotten the Dominion in him and so he is a meer Lyar. 8. The Essence and Substance of the good Angels is a power of the Central Fire and of the Centrall Light wherein their Image standeth But the IDEA in them is a Figure of the Holy Name of God viz of the Wonder-doing Word 9. And now as the divine Names are many and without Number so also there is a distinction among the IDEA's viz one Power hath a working different from the other Although it be clear that in God they are all one yet indeed they are distinct in the Efflux that is in the Wisdome in respect of the Manifestation or Revelation and the Wonders thus there is also a difference or distinction of Angelical IDEA's in the Powers and the one hath alwayes a greater Power and Might then the other also other Vertue 10. As the Starres in the Firmament are distinct or different so are the Angels also that there may be a Harmony viz a Joy and Knowledge or Apprehension of the divine Powers 11. Their right foundation standeth in the Thrones of the Powers of God and in such Thrones of the Powers they are every where Ministers For out of the Thrones that is out of the holy out-flown Names of God out of the Eternall Unity is the IDEA Sprung or Sprouted Upon which there are distinctions and dominions among them 12. Though it be clear that they are all of them Ministers of God yet every Throne hath its Offices and Legions with Severall Particular Names according to those very Thrones and Powers Whereupon there are among them Prince Angels all according to the propert◠of every Throne such a power as the Throne hath such also is the Prince-Angel the other are Ministers Not slaves but consent or bear a part in the Harmony of the Throne all to the praise of the Great God 13. The whole Deep within and without the World is full of such Thrones and Dominions Yet not in the Four Elements but in the pure Element of the Inward Fire and Light They possesse another Principle viz another World Which indeed is together in this World but in another Quality in another Chaos 14. Understand the foundation of the Angels thus they are out of the Essence of both the inward Eternall Centrall Fires Their Powers are the Great out-flowing Names of God all
fierce Wrath of the hellish Foundation 7. For there are alwayes two Kingdomes in the Four Elements understood First according to Gods out poured Love and secondly according to his Anger Yet they dwell only in the part of the Anger â—nd are locked up in the Eternall Night and are not able to touch the Good Power of the Elements 8. But whatsoever floweth out of the Astrum or Constellations and Imageth it self together into Substance therein they can indeed dwell with which Substance WITCHCRAFT is * Querie the other place performed 9. There are indeed some Powers in which the holy Power of the Centrall Fire of the Light is together flown forth which are totally contrary to the Hellish Foundation But in Man there is Evill and Good together and the Good holdeth the Evill captive and pressâ—th through and through the same so that it can have no full Effect therein unlesse it be so that Mans Will with its authority and power doe change the same or that it become changed per Turbam Magnam by the Great Turba that a Moving of the fierce Wrath cometh into a Thing so that the Moving of the Evill exceedeth the Good 10. Their Habitation is a Den of Lyes a Throat or Jawes of Eternall Perdition an Imaging of Phancy with a false Light wherein this Den through their Imagination Imageth to it self a Light out of the Centrall Fire which standeth in no * Or Principle Ground and toucheth not the Majesty of God Which as soon as ever the Name of God therein became broken or Misused did eâ—tinguish as is to be understood of Witchcraft 11. This Extruded or Thrust out Dragon or Throat and Jawes of the Hellish Foundation is Not it self the Centrall Fire of the Eternall Nature but a receptibility of it self viz an Efflux from the Fire As the Smoak and the Fire are two Substances and yet come out of one only Ground thus †The Dragon it is but a Substance of fierce-wrath as the Smoak which proceedeth from the Fire 12. Therefore †it is totally severed asunder from God as the Smoak from the Fire and yet receiveth or conceiveth from the Centrall Fire of the Eternall Nature Power and Strength for therein standeth its Life but its Will and Longing or Lust resembles it self to the Smoak out of the Fire 13. For †its Nature-Fire in its Creaturall Essence is burning but in the Substance of God it is One Temperament with the Centrall Love-Fire of the Light The cause of the Fire is changed into the Light but in the Den of the Dragon or Throat and Jawes of the Hellish Foundation there are the Properties in their operation Manifest 14. * NOTE The Hellish and the Heavenly Foundation are to one another as Day and Night and they are near together yet the one comprehendeth not the other also the one seeth not the other in its Essence for whatsoever in God is a Love-burning the same is in the Hell an Anger-burning 15. This Hellish Den presents it self sometime in severall places through the Elements Especially in the Earth as also in the upper Dominion or Region where the Fire-Darts or Thunder Bolts are discerned partly from great Cold partly from great Heat Especially in Great Wildernesses or Deserts and where there are Great †Or Concaves Clests in the Earth wherin the highly Damned Spirits doe inbabit or dwell as also the Highly Damned Soules of Men where the Evill Spirits themselves doe tremble and are horribly terrified for it is the Burning Hole or Hell 16. Otherwise their right Foundation at present is not totally Manifest and they must expect yet a greater Judgement The SUN and the Water holdeth or keepeth their Dominion yet Hidden That it cannot totally become manifest Till AT the Day of Judgement But only in the Properties in themselves it is Manifest therefore the Devils themselves doe Tremble and are horribly terrified at or FOR the Day of Judgement 17. Understand this rightly thus God in the Foundation of Hell is a Nothing For in that he is not flowing forth according to his Love he is indeed yet in himself as to the Hellish Foundation he is a Nothing according to the Love 18. Thus also the Hell in God is a Nothing It is indeed yet the Light apprehendeth it not They are one to the other as Death and Life each liveth and willeth in it self and both of them are as Something and Nothing 19. God in the Light is a Something and in the Hell a Nothing For the Eternall Vnity is only a Substance and Power in the Light and the Lye is only in its own self receptibility a Substance and Power 20. Therefore doe the Devils stand in so Great Shame and Reproach because they are so near God and yet cannot possibly attain him and this is also their Anguish-Source Pain or Torment The Fourteenth Question What is the Office of the Devil in Hell No Answer here The Fifteenth Question Hath the Foundation of Hell taken a temporal Beginning or hath it been from Eternity Or how may it subsist Eternally or Not Answer 1. THe Foundation hath been alwayes from Eternity yet not in such Manifestation or Revelation For Gods Anger hath indeed been from Eternity but not as an Anger not Image-like or out-flown but as the Fire lyeth hid in Wood or in a Stone till it be awakened 2. The Awakening or Kindling or the Den of the Dragon did in the Fall of Lucifer take its beginning viz in the Created or Creature where the own Will viz the NEIN or No turned it self away from the IAH 3. Yet being such an awakened Ground is broak forth or sprung out of the Eternall Foundation and hath an Eternall Will therefore this Foundation cannot possibly passe away or cease unlesse the Creation totally cease and become Nothing and that the Eternall Nature in own-self receptibility Extinguish and if that should come to be done then would also the Skill Knowledge and perceptibility as also the Kingdome of Joy and Triumph Extinguish 4. Which cannot possibly be For there must be TWO Eternall Beginnings or Principles one in another that the ONE in the OTHER may become known and perceptible and that the Holy Angels and Souls together with all heavenly Creatures may praise God and exult or Triumph for or because of the Good that they doe not dwell in the Evill and must NOT NEEDS be Evill 5. It must The Authour Jacob Behme wrote no further here that is yet come to hand but these 15. and all the rest of the 177. Questions and many more are answered at Large in his other Writings in them is set down satisfactorily the ground to answer whatsoever CAN be asked The Translation into Low-dutch was begun in the Middle of October 1639. and finished the last of that Month. Meditatie des Over-setters over het on-vol-eyndighen van dit heerlijcke Tractaat van de 177. Vraghen GHy eeuwigh Niets en Al ach Eenigh
secret Arcanum or a Mysterie of a whole Substance and is thus a Comprehension viz an Abyssall Wonder of Eternity where many lives without Number become Generated and yet is together as it were but one only Substance 22. And the Threefold Spirit without Substance is the Master and Possessour thereof and there yet it possesseth not the Nature-Substance for it dwelleth in it self 23. The Word is its Center or place of possession and it standeth in the Middest like a Heart 24. And the Spirit of the Word which existeth in the first Eternall Will openeth the Wonders of the Essentiall Life so that there are two Mysteries One in the Spirit-Life and one in the Essentiall-Life 25. And the Spirit-Life is known to be GOD And also is rightly so called 26. And the Essentiall Life to be the Nature-Life which would have no understanding if the Spirit or the Spirit-Life were not desirous 27. In which desiring the * Note divine Substance viz the Eternall Word or Heart of God is continually and from Eternity generated 28. From which the desirous Will Eternally goeth forth viz the Spirit thereof into the Nature-Life and openeth therein the Mysterie out of the Essences and in the Essences so that there are two Lives and also two Substances out of and in one only Eternall Abyssall Originall 29. And thus we apprehend what GOD and NATURE is how BOTH of them are from Eternity without any Ground and Beginning For it is a continuall Eternally enduring beginning it beginneth it self continually and from Eternity in Eternity wherein there is no Number for it is the ABYSSE The Fift Text. 30. THus then seeing TWO Substances have been from Eternity Therefore we cannot say that the one standeth next or besides the other and apprehendeth or frameth it self so that the one comprehendeth the other And yet we cannot say that the one standeth without the other and that there is a sundring from being ONE No. 31. But thus we apprehend it that the Spirit-Life in it self standeth turned inwards and the Nature-Life standeth out from it self turned forward before it self Where they together we liken it to a Round Wheel †The Philophique Globe in the 40. Questions of the Soul unparted and whole Globe or Spheare which goeth on all sides as the * Ezek. 1.15 to the 26. ver Wheel in Ezekiel intimateth and the Spirit Life is a totall fulness of the Nature-Life and yet is not Comprehended by the Nature-Life 32. And these are two Principles in one only Originall where each hath its Mysterie and its working for the Nature-Life worketh to the Fire and the Spirit-Life to the Light of the Brightnesse and Glory 33. Where then we understand in the Fire the fiercenesse of the Confirming of the Substantiality of Nature and in the Light the generating of the Water which bereaveth the Fire of the Power and Authority as before in the †In the 40. Questions of the Soul the Answer to the 1. Question Questions hath been Declared 34. And thus to us is apprehensible that it is one only substantiality of Nature like Water and Fire together which thus stand as it were mingled one in another where then it giveth a Light Blew or Azure Colour Like the flash of Fire 35. Where it hath the form or resemblance like a * Or Rubie Cherubin or Rubie and Christall Mingled in one only Substance or like Yellow White Red Blew mingled in a dark Water where it is like New in Green 36. Where yet each hath or retaineth its Clarity and shineth and the Water thus only preventeth its Fire so that there is no Consuming there but thus they are one only Eternall Substance in two Mysteries one in another and yet a distinction of two Principles viz of a twofold Life 37. And thus we understand herein the Substance of all Substances and that it is a Magick Substance where a Will can create it self into an Essentiall Life and so passe into a Birth or Geniture and in the Great Mysterie awaken a Source especially in the Originall of the Fire which was not manifested or revealed before but lay hidden in the Mysterie as a Lustre in the Multiplicity of Colours 38. As we have a Looking-Glasse of this in the Devils and all Maligninity And thus also apprehend whence all things Evill and Good Exist Viz from the Imagination in the Great Mysterie where a wonderfull Essentiall Life generateth it self 39. As we have a sufficient instance to apprehend it by in the Creatures of this World viz where the divine Life hath once moved or awakened the Nature-Life how the same hath generated such wonderfull Creatures out of the Essentiall Mysterie whereby then is understood how every Essence is come to be a Mysterie that is to a Life 40. Also again is understood that thus in the Great Mysterie there is a Magicall Seeking so that the seeking of every Essence thus maketh a Looking-Glasse again to behold apprehend and know it self in the Looking-Glasse 41. And there then it comprehendeth the Seeking understand the Looking-Glasse and bringeth it into its Imagination and findeth that the same is not its Life 42. Where then the Strife existeth and the Loathing so that the Seeking willeth to cast away the Looking-Glasse and yet cannot 43. Thus then the Seeking seeketh the limit or utmost extent of the Beginning and goeth out from the Looking Glasse and then is the Looking-Glasse Broaken and the Breaking is a Turba viz a dying of the * Received Conceived or Formed Life Comprehenaed Life 44. And it is highly apprehensible to us how the Imagination of the Eternall Nature hath the Turba thus together in the Seeking in the Mysterie yet anawakeable unlesse the Creature viz the Looking-Glasse of the Eternity doe it self awken it viz the fierce Wrath which in the Eternity lieth hid in the Mysterie 45. And we see here when the Eternall Nature once moved or awakened it self with the Creating that the fierce Wrath became together aawakened and also manifested or revealed it self in Creatures As Men find there are Evill Beasts also Evill Hearbs or weeds and Evill Trees as also Wormes or Creeping things as Toads Serpents and the Like as to which the Eternall Nature hath a Loathing 46. And the Malignity and Poyson is only nourished or sustained in its own Essence and for this things sake also the Eternall Nature seeketh the Extent or Limit of the Malignity and willeth to leave or forsake it 47. Where then it falleth into the Turba that is into the Dying and yet is no dying but a spewing out even into the Mysterie Where the Malignity with its Life shall stand apart viz in a Darkness 48. For Nature leaveth or forsaketh it and shuts it out so that it standeth thus in it self as in Evill Poysonous Venemous Fierce Wrathfull Mysterie and is it self its own Magia viz a Seeking of the Poysonous Anguish Tht Sixt Text. 49. VVHen we consider our selves and apprehend thus
then we find the Strife of all and Every Thing or Substance that the one is continually the Loathing of the other and is the others Enemy 50. For every Will desireth a purity without Turba in the other Thing or Substance and yet hath the Turba in it Self and it is also the loathing of the other 51. And there goeth the Might of the greatest over the least and holdeth the same in Subjection except it escapeth from it else the strong ruleth over the weak 52. Thus also the weak runneth on and seeketh the utmost limit of the Driver or Oppressour and willeth to be * Rom. 8.21.22 released from the Compulsion and so utmost limit of all Creatures is sought which standeth hidden in the Mystery 53. And thus and from hence existeth all the Power and Authority of this World in that Continually the one ruleth over the other and it was not in the beginning Commanded or Ordained by the highest Good but is grown out of the Turba 54. Whereas Nature afterwards hath acknowledged the same for its Essence which is become generated out of it and hath given Laws to it thus further to generate it self in the conceived or †Ordered Constituted oâ— Contrived framed Government 55. Where this Birth or Geniture is thus then climbed to Kingly Government and further hath thus sought the Abysse viz the ONE till it is become Monarchy that is Empire and there yet it is in the climbing up and will be One only and not Many and though it is in Many yet will the first Source or Quality from which all is generated rule over all and will be Lord alone over all Governments 56. And whereas the Seeking was one only Government in the Beginning and yet hath parted it self in time according to the Essences into Many So the Multiplicity seeketh the One again and it is certainly generated or born in the Sixt Number of the Crown that is in the Sixt Thousand Year in the Figure not at the End 57. But in the Hour of the Day wherein the Creation of the Wonders became quite finished That is wherein the Wonders of the Turba stand at the End A * Herre Sir Master Lord. Prince King or Emperour Lord is born or generated who governeth the whole World Yet by or through Many Offices 58. And there shall be sought the Self-usurped or grown Magistracy and the Driver or Oppressour and Persecuter For the smallest or least which is lying under is also run to the utmost limit and Now all severeth or dissolveth it self for it is the highest pitch or limit and there is no stopping or recalling 59. Thus also the Turba viz the fierce Wrath of all Creatures becometh sought for the is also with the Loathing of the Creatures run to the limit and now becometh Manifest or Revealed Viz at the limit in the Midst of the Number of the Crownes in the Sixt Thousand Year a little Over and not under in the Day and Hour when the Creation in the Mystery became perfect and finished and became set in the Mysterie as a Looking-Glasse of Eternity in the Wonders 60. That is on the Sixt Day beyond Midday or Noon there standeth the Mystery with the Wonders Open or Revealed and it becometh seen and known where then the Purity shall drive out or drive away the Turba for a Time till the Beginning passeth into the End and then is the Mystery a Wonder in Figures The Seventh Text. SEeing then in the Mystery of the Eternall Nature Such a hidden secret Arcaâ—â—â— hath laâ— from which all Creatures Evill and Good have become Generated and Created therefore therefore we appreprehend it to be a Magick Substance where the one Magia hath continually through Lust or Longing awakened the other and brought it into Substance Viz that Every thing hath exalted it self and brought it self into the highest Authority 62. For the Spirit of God is no Maker of the Evill in Nature but an Opener and Seeker of the Good 63. Thus hath the Evill it self as through a Magick Seeking continually together sought and sound it self in the Mystery and iâ— together become opened without or besides GODS purpose or Predestination the fierce Wrath is a Severity and ruleth over the weak or simple 64. Thus all is grown out of its own Tree without premeditation or fore-though for the first Opener viz God hath not ordained the Evill or Malignity to the Government but Reason or the Ingentiam Wiâ— or subtil Policy that was to open the Wonders and be a Conductresse of the Life 65. And here meeteth us the Great Secresie which hath from Eternity lyen in the Mysterie viz the Mystery with its Colours which are Four and the Fift is not peculiarly belonging to the Mysterie of Nature but it is the Mysterie of the â—eity which shineth in the Mysterie of Nature as a Life of the Light 66. And * The Black Colour belongeht not to the Mystery but it is the vail viz a darknesse wherein all lyeth these are the Colours where in all Lyeth viz Blew Red Green Yellow and the Fift the White is GODS own and yet also hath its Glimpse Glance or Lustre in Nature 67. Yet it is the Fift Essence or Quintessence a pure undefilled Childe as is to be observed in Gold and Silver as also in a white clear Christâ—â—ine Stone which colour also subsisteth in the Fire for the Fire is the proof or Tryall of all Colours in which nonâ— subsist in the Fire but the white being the same is a Glance of Gods Majesty 68. * This Alphabet of the Language of Nature lyeth in the Black Colour hidden among them all for the Black colour belongeth not to the Number of the Colours the same is Mystery and Incomprehensible but only to those to whom the Language of Nature becometh opened by the Spirit of God Also we finde herein the Tree of the Tongues or Languages that is of the Speeches together with the Four Alphabets the One or First Marked with the Characters of the Mysterie wherein the Language of Nature lyeth which is the Root in all Languages and yet in the Out-birth of the Multiplicity of the Many Languages is not apprehended but only of its own Children which understanding the Mysterie it self giveth for the same is a Wonder of God 69. The Second Alphabet is the Hebrew which openeth the Mysterie and nameth the Tree with its Branches and Sprouts 70. The Third is the Greek which nameth the Tree with the Fruit and Ornament which first rightly Expresseth or Speaketh forth the Ingenium Wit or Knowledge 71. And the Fourth is the Latine wherewith many People Nations and Languages help themselves which Expresseth or Speaketh-forth the Tree with its Powers and Vertues 72. And the Fift is GODS Spirit which is the Opener of all Alphabets and that Alphabet no Man can teach unlesse it open it self in Mans Spirit 73. Thus these Alphabets Exist from the Colours of the great Mysterie
should understand the divine Revelation or Manifestation for all things have their beginning out of the OUT-flowing of the divine Will whether it be Evill or Good Love or Sorrow 35. Whereas yet the Will of God is no Thing neither Nature nor Creature wherein is no Pain Sorrow nor Contrary Opposite Will but out of the OUT-flowing of the Word viz through the OUT-going of the Abyssall Mind which is the Wisdome of God viz. the Great Mysterie Mysterium Magnum wherein the Eternall Understanding lyeth in the Temperament within out of which is flown forth the Understanding and Knowledge 36. And that OUT-flowing is a beginning of the Willing where the Understanding hath parted it self into formes and so the formes become each desirous in it self also to have an Object of its Like 37. And that very desire hath been an Inclusion or Comprehension to self-hood or * Or own possession propertibility that is to a place viz to the Somewhat and out of this Somewhat is the Great Mysterie Mysterium Magnum viz the Non-Naturall Power become Substantiall and Naturall and the Somewhat hath inclosed or compressed it self to an own Willing 38. For this own Will is a Ground of its self-hood and shutteth it self in as a desirous Will whence the Magnetick impression to sharpnesse and hardnesse hath taken its Original and is a ground of darknesse and of the painfull perception Out of which contrary opposite Will anguish and flying viz Perceptibility hath its originall 39. And is a Ground of Nature out of which the multiplicity of Properties cometh so that in such contrariety or opposition ever one Will is existed out of the other to sever it self from the pain as viz the Senses or Thoughts out of the Mind where the Mind with the Thoughts standeth in Anguish working willing and breaking or destroying 40. In this divine out-flowing in which the divine Power breatheth forth it self out of it self and hath introduced and brought it self into Nature and Creature is to be apprehended in a twofold Manner viz First The Eternall understanding of the one only Good Will which is a †Or Temperament Temperature and thus only introduceth it self into a perceptibility and working to the Manifestation or Revelation of the Powers Colours and Vertues where the Powers and Vertues appear in Seperability and formability and the Eternall Skill or Knowledge is revealed and come into apprehension 41. Out of which then also the Angelicall Soulish and Creaturely Ground is proceeded as also the Thrones and Dominions together with the visible World 42. And then Secondly there is to be understood the inceptive or beginning Will of Nature viz the Inclusibility or Comprehensibility of Centers where every Center in the divisibility includeth it self into a place to self-hood and self-willing as an own-self Mysterie or Mind Out of which the unlikeness or unequality of the willing originally ariseth shewing how in these two a Contrary doth exist for they are TWO in ONE only Substance 43. As First the Inward from the originall of the divine Power desireth only an Object Reflexion or Representation of its similitude or Equality viz of the Good wherein the Good divine OUT-flown Will might work and manifest it self Then Secondly the Self-generated own Naturall Will in the place of the self-hood desireth also a likenesse of the Dark impression of the Sharpnesse That is an Object Through its own Inclusibility or Compressibility through which including it maketh it self Materiall and desireth Nothing Else but only its own Corporeâ—ty as a Naturall Ground 44. In these TWO now is to be understood the Good and Evill Will in all things and it is herein rightly understood how the inward Spirituall Ground of all Substances originally ariseth from the divine Power and how all Bodies of the visible perceptible or palpable Substance originally ariseth from the Desire of Nature 45. Whereby we may clearly Observe that as the own-self Naturall Desire which in the beginning had made all Materiall and made it self an Object viz a Similitude wherein it worketh Thus also the divine Ground and Will with its Love-Inclusibility maketh it self an Object and Spirituall Substance wherein the divine holy Will worketh and introduceth the divine Power into Formes and Separability to the Manifestation of the divine Power and Glory 46. And alwayes in this Worlds Substance two in one are to be understood as First One only divine and spirituall and Secondly an inceptive Naturall Temporall and Fragile or Corruptible in own self-will wherein two sorts of Wills lye in One viz First an inceptive Naturall wherein the Will is a self Astrum of its own and qualifieth or operateth with or in all outward Elementary and * Or Aeriall Sydercall things 47. And Secondly An Eternall Spirituall Substance which is an Inclusibility or included Substance of the divine Will wherewith the divine Will also maketh to it self an Object or Substance wherein it worketh and these two Substances become understood in two Principles The ONE divine in a Heavenly and the OTHER temporall in an Earthly 48. And now as the Heavenly divine cleaveth to the Earthly so also the Earthly to the Heavenly and yet neither is the other For the Heavenly hath a Spirituall Substance which is only a Substantiall Power and presseth through the Earthly and yet possesseth its Principle and giveth power to the Earthly Substance so that it also getteth another new Will and Longeth â—fter the Heavenly 49. Which Longing is a Lust or strong Inclination to goe out from the vanity of Nature of which the Scripture saith †Rom. 8.22 Rom. 8.22 All Creatures long pant or groan together with us * Verse 20. to be freed from the vanity to which they are subjected against their Will Vnderstand it aright thus 50. The OUT-gone Lust or Longing of the divine Power to Nature out of which Nature and own self will is existed Longeth or groaneth to be freed from the own-self Naturall Will 51. That Lust or Longing is with the Impression or Compression of Nature laden * Or against over and above its Will for as much as God hath brought it thereinto which shall at the End of this Time be freed from the Loaded vanity of Nature and be brought into a Clear Cristaline Nature and then it will be manifest wherefore God hath shut it up into a Time and subjected it to suffer under painfulnesse 52. Viz Therefore that through the Naturall pain the Eternall Power might become together brought into Formes Conditions or Shapes and Seperability to Perceptibility and that Creatures viz a Creaturely Life in this time might become Manifest therein and so be a Play or Scene in the Object or Representation of the divine Wisdome 53. For through Folly Wisdome becometh Manifest therefore because Folly attributeth †Wisdome own ability to it self and yet standeth in a ground and beginning and is finite 54. So the infinite Life thus becometh Manifest through the Follies being
or representation of the Mortall Nature and is come from its Temperature into Separability of Properties 3. Upon these Causes it standeth yet in the Earthly Image and is now to be considered in Three Principles viz in the first Principle according to its true Originall it standeth in the Out-going Will of God in the divine Skill and Knowledge which in the beginning was a Temperature wherein the divine Power did work * Sensually sensibly and therein is rightly understood a Paradise or working of divine Power as a Continually enduring Imaging of the divine Will 4. Which Sprouting or Vegetation is understood in the Out going of the Good Senses or Thoughts whereby the divine Wisdome Imageth it self figuredly in a divine manner or kind and by this Imaging the divine understanding Manifesteth or Revealeth it self through the sensible or Cogitative Lifes out going Whence it became rightly called an Image of God in which the divine Will manifested or revealed â—t self 5. But when this Life in the first Principle from the fierce Wrath of the Devill was breathed upon in its Image so that the Devill Spake into it saying it were profitable good for it that the Out-going of the Senses or Thoughts out of the Life did break off from the Temperature and did introduce it self into own-self Image according to the Properties of the Multiplicity to prove or trie the unlikenesse dissimilitude or inequality viz to find or perceive and know Evill and Good Thus hath the own self will of the Life willed thereinto and brought the Senses or Thoughts viz the out-going Lust thereinto and introduced it self into the desire to own-self-hood and pressed or comprised it self into self-hood 6. And then Instantly the Understanding of the Life became manifested or revealed in the Properties and so Nature hath captivated it in the inequality or dissimilitude and brought its Dominion to be aloft whence it is become painfull and the inward divine Ground of the Good Will and Substance extinguished that is as to the Creature became worklesse 7. For the Will of the Life brake it self off therefrom and went into the Perceptibility out of the UNITY into the MULTIPLICITY and strove against the Vnity viz the one only Eternall Rest the Eternall GOOD 8. When this was done then the divine Ground viz the Second Principle where the divine Power with the out-breathing divine Will had together Imprinted or Imaged it self in the Image-like or Imaginary Life viz in the Object or Representation of God Understand the Wisdome of God viz the Substantiall Will of God did disappear in the false Will For the cause of the Motion of the holy Substance had turned it self to the Earthlinesse in which Evill and Good standeth in Strife 9. Understand it thus The Eternall Abyssâ—ll Will of the Life had turned it self away from the divine Ens and would domineer in Evill and Good and therefore is the Second Principle viz the Kingdome of God extinguished to it and in the stead thereof is sprouted up to it the Third Principle in the own self Imagibility viz the Source or Quality of the Constellations and of the four Elements Whence the Body is become Grosse and beastiall and the Senses or Thoughts become false and Earthly 10. Thus hath the Life lost the Temperature viz the Eternall Rest and hath with the own desire made it self dark painfull stern or strong hard and rough and is become a meer unquietnesse and runneth on now in the Earthly Power into an Eternall Ground and seeketh rest in the Corruptibility or Fragility and yet findeth none for the Corruptibility or Fragility is not the Lifes Similitude or Equality 11. Therefore now the Life swingeth it self above the Substance of this World and ruleth over the Mortall power of the Starres and Elements as an own self God of Nature and is with this domineering become foolish and silly so that in this earthly Imaging and own self Reception it cannot know or apprehend its Ground and Originall wherein its Eternall Rest stood for it hath brought it self out of the divine Ens into an Earthly Ens and set it into a corruptible or fragile Substance and will rule in that which yet breaketh it and suddenly as a smoak or vapour passeth away 12. And when that breaketh over which it hath ruled for a Time then the Life continueth in its Contrariety or Opposition in the First Principle in the Darkness and is nothing else but a perpetuall enduring unquenchable painfull Fire Source or Quality as the Devils are even such 13. This Captivated Life the Great Love of God is come to help again and instantly after such Apostacy in breathed it self again into the inward Ens viz into the disappeared or quenched Substance of divine property and given to the Life for an Object or Representation as a new fountain of divine Unity Love and Rest into the disappeared divine Ens and opened it self therein out of which now it may create or frame the Life and quench its painfulness and disquietnesse in the Centers of the own self-hood 14. Also this New Fountain of divine Love and Unity hath with its OUT flowing in Christ incorporated it self into the true Life of of all the Three Principles of the humane Property and is Entred in to the Image-like Senses or Imaginary Thoughts viz into the Naturall Creaturely apostated Image-like or Imaginary Will of the Life and assumed or received Humanity and broken the self-hood and own self-willing with the IN-flowing or Influence of the sole and only Love of God viz with the Eternall ONE and inclined or turned in the Will of the Life again into the Eternall ONE viz into the Temperature Where then the Devils introduced Will became destroyed and the painfulnesse of the Life became brought into the true Rest 15. And hath broak open the inclosure viz the Death and brought again the Divine Sensible or Cogitative Paradisical Sprouting or Vegetation with the holy Senses or Thoughts and Working and brought the holy Life quite through the Inclusion of the Death and made Death and the Devils-willing a reproach 16. And thus hath powerfully demonstrated how the Eternall ONE can mightily rule over the MULTIPLICITY and own self-hood that the Might of the Imagibility may not be a God but that the Might of the non-and super-Imagibility may rule all For the Imagibility is only an Object or Representation of the Un-Imagible Will of God wherethrough the Will of God worketh 17. But seeing the Great Love of God in Christ is thus come into the Earthly Imaging to help the humane Life and hath made for us poor Men in the Life of the Humanity of Christ an open Grace-Gate to the divine IN-going or Entrance Therefore the matter now lyeth in this that the Captivated Will of the Life in its Imagibility forsake the Earthly viz the self-hood and own Will again and only and solely sink down it self into this Incorporated Grace * Rom. 5.12 18. which pressed
divisible or distinguishable It is the Seperability in the Will out of which Powers and Properties arise Originally 9. These Powers are again an Efflux of themselves wherein every Power introduceth it self into own self-Will according to the vertue of that same Power Whence the MULTIPLICITY of Wills ariseth originally and out of which also the Creaturely Life of the Eternall hath taken its Originall viz Angels and Souls 10. And yet a Man * NOTE cannot say that herein a Nature or Creature is to be understood but the Eternall Imagibility of the divine Word and Will where the Spirit of God hath in such an Object or representation in the powers of the Wisdome in such formings of Similitudes played or sported with it self 11. Like as the Mind of Man in the understanding with the Senses or Thoughts introduceth it self into an Object or representation of an Expresse or reflex Image and with the same floweth forth and includeth or compriseth it in Images * NOTE Which Images are the Thoughts of the Mind wherein the will of the Mind worketh and thus with the Lust includeth it self in a sharpnesse viz in a Magneticall reception out of which Joy and Sorrow ariseth originally Thus also we are to apprehend concerning the Eternall Mind of the perceptibility that the Exit or Out-going of the ONE only Will of God hath introduced it self through the WORD into Divisibility or Seperability and the Seperability hath introduced it self into receptibility viz into own self Lust and desire to its Manifestation or Revelation of it self out of the Vnity into Multiplicity 12. The DESIRE is the Ground and beginning of the Nature of the Inventibility or Perceptibility of the own self will for therein is the Seperability of the Unity brought into Receptibility out of which the seperabilities of the Will are brought into perceptibility of a self-hood wherein the true Creaturely Perceptible Angelicall and Soulish Life is understood 13. For the WILL of the Eternall ONE is unperceptible without inclination to any thing for it hath nothing to which it can incline it self but only in it self therefore thus it bringeth it self forth out of it self and bringeth the Efflux of its Unity into Multiplicity and into Reception to SELF-HOOD viz to a Place of a Nature out of which Properties arise originally 14. For every Property hath its own Seperatour Divider and Maker in it self and is in it self totall or entire according to the Property of the Eternall UNITY 15. Thus the Seperatour of every willing bringeth again Properties out of it self whence the Infinite MULTIPLICITY existeth and thereby the Eternall ONE maketh it self perceptible not according to the Unity but according to the Efflux of the Unity 16. Only the Efflux bringeth it self so far as even into the greatest sharpnesse with the Magneticall Receptibility even into †Or firing the fiery kind in which fiery kind the Eternall ONE becometh Majestick and a Light 17. Thus the Eternall Power thereby becometh desirous and working and is the Originall of the perceptible Life where in the Word of Power in the Efflux an Eternall perceptible Life originally ariseth 18. For if the Life had no perceptibility then it would have neither willing nor working but the pain maketh it working and willing and the Light of such kindling through the Fire maketh it a Kingdâ—â—e of JOY For it is a Salving Vnction or anointing of the painfulnesse 19. Out of this Eternall working of the Perceptibility and Cogitability or Sensibility where that very working hath * NOTE ever from Eternity thus introduced it self into Nature viz into Properties is the visible World with all its Hoast sprung forth and brought into a Creature 20. For the Eternity of such working to Fire Light and Darkness hath with the visible World brought it self into an Object or representation and appointed and ordained the Seperatour in all Powers of the out-flown Substance through the Desirability for an Officer of Nature with which the Eternall Will ruleth maketh formeth and Imageth all things 21. Thus we can by no meanes say that Gods Substance is Somewhat afarre off that possesseth or hath a severall Space or Place for the Abysse of Nature and Creature IS God himself 22. The visible World with its Hoasts and Creatures is nothing Else but the OUT-FLOWN Word which hath introduced it self into Properties where in the Properties an own self-will is existed 23. And with the Receptibility of the willing is the Creaturely Life existed which Life hath in the beginning of this World introduced it self into a Receptibility to a Creaturely Ground Which the Seperatour hath divided according to the Property and brought it into an own self-willing according to such Form 24. So also is with the own self-willing of such desire the Substance viz the BODY existed of every Receptibility out of its Similitude and Property whereby the Seperatour hath marked signed stamped or imprinted it self and made it self visible as is to be apprehended in all and every Life Of the Twofold Life in the Object or Representation of the divine willing 25. In this Object of the divine willing we are to understand a Twofold Life viz First an Eternall and Secondly a Temporall Mortall Of the Eternall Life 26. The Eternall is in the Eternall and ariseth Originally out of the Eternall WORD and standeth in the Ground of the Eternall Spirituall World viz in Mysterio Magno in the Great Mystery of the divine Object or Representation and is the sensible cogitative understanding Life in the ground of the Eternall Fire and Light 27. The most inward Ground is a Spark of the out-flown Will of God through the Eternall breathing of God and is bound and tied to or with Gods Word to will nothing else but only what the Eternall Will of God willeth through such Efflux or Out-flowing 28. It is nothing Else but a dwelling-house of the divine Willing whereby the divine Will manifesteth or revealeth it self and is to no own self-hood of own self willing become manifested but only to the Instrument of divine Willing whereby the same Will doth effect or perform its Works of Wonder 29. It is the Seperatour of the divine Willing as an Instrument of God wherein the divine Will hath Imaged it self to a Wonder-Worker of the Omnipotency and Glory Wherewith he will rule all things In which regard also the divine Understanding hath been given to it Of the Temporall Mortall Life 30. The other Life is an inceptive beginning Efflux of the Seperatour of all Powers and is called the Soul of the outward World which Life in the Out-flown Properties is become Creaturely and is a Life of all Creatures of the visible World wherewith the Seperatour or Creatour of this visible World Imageth it self and maketh a Similitude according to the Spirituall World wherein the Power of the Inward Spirituall World together Formeth Imageth and Beholdeth or Seeth it self 31. For the Spirituall World of Fire Light and Darknesse
become Gods Child 5. For the Naturall own self-will cannot inherite the Filiation but that only which with the Unity Co-in-generateth that is like or equall to all things in which GOD himself worketh and willeth 6. Wherein we clearly understand how the INward Ground hath turned it self OUT and made it self visible and is an own self propriety of GOD viz an OUT-flowing or Efflux of divine Power and Willing Thus far the Authour wrote and no further A Brief Contents of this Book The First Chapter Of the Divine Vision or Aspect what God is and how a Man may know his Substance in his Manifestation or Revelation Reasons Argument HOw it seems as if there were no God Verse 1 and 2. Answer What Reason is Of its ability and understanding and how it seeketh its Rest From verse the 3. to the 12. Argument How God ought not to permit the striving Will that the Good or Temperature might be in all things Verse 13. Answer How without Strife nothing can become Manifested or Revealed and how the strife about the Forms is concerning the Image From verse 14. to the 21. Argument Wherefore the Evill must be with the Good Verse 22. Answer How the Evill procureth or causeth the Good God willeth nothing but what is gone out from him Out of what Faith and Hope exist Where Evill and Good Love and Sorrow begin Of the Ground of the Angels Souls and visible World How all Creatures Groan or long to be freed from this vanity The Wisdom becometh manifested through Folly From verse 23 to the 70. The Second Chapter Of the Mind of the Will and of the Thoughts of the humane Life how it hath its Original from the Will of God And how it is an Object or reflex Image of God in which God willeth worketh and dwelleth Argument HOw the Mind with the Senses or Thoughts being an inceptive Naturall Life stand in a Time or Fragility Corruptibility or Transitorinesse may in this Time be brought to the Super sensuall Super-cogitative Life Or how is the divine inhabiting in the Life Verse 1. Answer From whence the Life is come into a Created Image From whence the Life is become venomed or poysoned How the Captivated Life is helped again How the Captive Will of the Life can come into the rest Verse 2. to the 18. Argument Reason cannot apprehend why Men cannot prevent it but that the Life the Desire must Enter into the Earthly Properties Verse 19. Answer How the Humane Life in the beginning was a Rest How the same without Christ can doe nothing How God in the Will of the Life Speaketh or Worketh The Senses or Thoughts are an Image of the Mind and the Mind an Image of Gods Mind How Men may know whether a Man be the Child of Heaven or no. Who it is that gathereth not with Christ but scattereth The kind or manner of the right Life or of the dear or beloved Will of the Life From verse 20 to the 45. The Third Chapter Of the Ground of Nature how All is from through and in God How God is neer all things and filleth all WHat hath been the beginning of all Substances A resembling the Mind with the Eternall One What is understood by the Words Word and God How by the Mind of Man the Eternall Mind is to be understood How the Life becometh willing and working Out of what the World and all its hosts is sprung forth The Abysse of Nature and Creature is God and neer From verse 1. to the 24. Of the twofold Life in the reflex Image of the divine willing verse 25. Of Three sorts of Spirits in the powers of vegetable things Verse 33. 1. The outward Spirit the Grosse Brimstone Salt and Mercury Verse 34. 2. The Fift Essence that lyeth in the Oyl of the Brimstone Verse 37. 3. The Tincture a reflex Image of the divine Mysterium Magnum Great Mysterie Here begins a clear description of the Tincture to the â—â—nd of the Chapter for the Learned Medici the Physicians 39. The Fourth Chapter Of the IN and OUT How the Eternall Will of God bringeth it self OUT and into the perceptibility IN and again into the ONE This Chapter goeth only to the 6. verse An Explanation or Exposition of The TABLE of the Three Principles of the Divine Revelation Shewing How God is to be Considered how he is without Nature in himself and then in Nature according to the Three Principles Also What Heaven and Hell the World Time and Eternity are together with all Creatures Out of what all is Existed What the Visible and the Invisible are By Jacob Behme Teutonicus Philosophus Written in February 1624. Englished by JOHN SPARROW London Printed by M. S. for Lodowick Lloyd and are to be sold at the Castle in Cornhill 1661. An Explanation of the Scheme or Figure and of the Three Tables of the Divine Revelation 1. IN these Three Tables is explained and demonstrated How the hidden God hath revealed or Manifested himself forth out of himself by or through his out-breathing or out speaking of his Power 2. What Heaven Hell the World Angels Devils and all Creatures together with all and every Substance and moving thing is 3. Fron whence Evill and Good Light and Darknesse Life and Death Friend and Foe hard and soft originally Exist And how the Change and alteration of all and every Thing or Substance is effected how the Good changeth it self into an Evill and the Evill into a Good 4. Also therein is set forth or represented how all things in the Ground out of which they are originally Sprung forth are good and profitable and how all Mobilities stand in an inevitability 5. And herewith especially are the Three Principles of the divine Revelation or Manifestation demonstrated and how they originally exist out of ONE Only Ground both as to Time and Eternity The First Principle 6. That is to say The First Principle together with the Eternall Darknesse viz a receptibility of Properties whence perceptibility moving and living originally Exist which with its Ground reacheth even to the Fire The Second Principle 7. The Second Principle in the Light together with the Angelicall World or Power-World wherein the Efflux of the divine Power and Willing Manifesteth or Revealeth it self by the Magick Fire in the Light with the Fire-flaming Love by this a Man understandeth the Kingdome of God The Third Principle 8. The Third Principle is the visible Elementary World with its hoasts Which is an Efflux out of the First and Second Principle through the Moving and out-breathing or out-speaking of the divine Power and Willing wherein the Spirituall World according to Light and Darknesse is represented pourtrayed or Imaged from and come into a Creaturall Kind or Manner 9. In the Scheme or Figure is demonstrated what God is considered as distinct from or without Nature and Creature in himself The First Table 10. In the first Table is demonstrated the out-breathing or out-speaking of the Divine Word
through the Wisdome How the breathing of divine Power maketh to it self an Object Representation or reflex Image and how the Out-flown Will introduceth it self into receptibility and especially into seven Properties to the Eternall Nature of Perceptibility and Operability in which Operability the Eternall Will of God is apprehended to be Naturall and a Creator of the Substance wherein especially the Angelicall and Soulish Ground together with the Eternall Spirituall Fire and Light is understood The Second Table 11. In the Second Table is understood t visible World viz an Efflux of that same inword Spirituall Power-world Shewing how the Properties of the Inward Ground have severed themselves and introduced themselves again into an Object Representation or reflex Image out of which the Starres Elements and Creatures have taken and gotten their originall The Third Table 12. In the Third Table is Man understood according to all the Three Principles as a reflex Image of God out of Eternity and Time as to what he is I. in Soul in Spirit And III. in Body Also what he was in Paradise in the first Creation and what he is become through the Fall and Apostacy through the Spirit of Errour What the Poyson of the Serpent in him is and how Christ is come to help and New generate him again and what he is in Christ in the New Regeneration The Explanation of the Scheme ADONAI 13. The Word Adonai signifieth the Opening or self-motion of the Abyssall Eternall Unity and how the Eternall Generation opening and Exit of the Trinity of God is in it self 14. The A is a Threefold I which compriseth or formeth it self * * Crosswise in it self viz * in a Beginning IN-going and OUT-going 15. The D is the ††Motion of the Threefold I. viz the †Opening The O is the * Circumference of the Threefold I. viz * the Birth or Geniture of the Space or Place of God in it self 17. The N is the ††Threefold Spirit which goeth forth out of the Circumference out of it self as a Threefold I. 18. This lower A is the* * Object Representation or reflex Image or the * working of the Threefold I. or Spirit whence originally Motion Power Colours and Vertue Eternally Exist 19. I is the Substantiall ††Efflux of the Threefold I where the Trinity in the Vnity floweth forth And in this whole word ADONAI Men understand the Eternall Life of the Vnity of God The Explanation of the Word Father 20. The Word Father is the Eternall Beginning of the Working and willing in the Threefold I of the Unity Sonne 21. The Word Sonne is that which is Effected or Wrought by the Power viz the Inclusibility of the willing whereinto the Threefold Spirit closeth it self viz a place of the divine †Or Somewhat nesse I-hood or Selfnesse Spirit 22. The word Spirit is the living out-going motion in the Comprised or closed Power as by Similitude a Man may understand in a Blossom or Flower The Opening or Working of the Sprout or Vegetation is the beginning The power of the working is the Surrounding or Corporeall Inclusion of 〈◊〉 Sprout or Vegetation And the Smell which goeth forth out of the Power is the Motion or the Sprouting out-going Joy-Life of the Power out of which the Blossom springeth forth Wherein a Man seeth a Similitude shewing how the Generation of the divine Power pourtrayeth it self off or Imageth it self Power 23. The word Power signifieth the out-breathing or out-speaking out going intelligible perceptible Life viz the Ground and Source of the out-flowing Skill or Knowledge of the distinguibility Colours 24. The word Colours signifieth the Subject or Object Representation or reflex Image of the Power where the Distinguibility and Originall of the Sensible Life and Knowledge is understood where an Eternal visibility Originateth Will. 25. The Word Will signifieth the Willing or the moving in the Opening Vnity wherewith the Unity willeth it self into Trinity viz the Nothing into its own * Or Heart Something wherein the same hath its working and willing †Text. Lust Delight 26. The word Longing Delight signifieth the operative perceptibility of the willing viz the Highest Ground of the Originall Love where the Will of the Abysse perceiveth it self in its Something where it giveth it self into its something viz into its perception and in the perceptibility in its own tast or rellish worketh and willeth Science 27. The word Science signifieth the operative perceptible Skill Knowledge and Understanding in the Love-Tast or Rellish a Root of the Five Senses and a Ground of the Eternall Life out of which the Understanding Springeth forth and the Eternall Vnity Foundeth Searcheth or Groundeth it self therein Word 28. The word Word signifieth how the Eternall Love of the perceptible Unity together with the Skill or Knowledge Eternally speaketh forth it self into an Object Representation or reflex Image the Word is the speaking or breathing of the Willing out of the Power through the Understanding it is the Driving of Imaging of the ONE only Power into INFINITY of Multiplicity viz the Creator of the Powers out of the Eternall Power into Vertues Wisdome 29. The Word Wisdome is the Out flown word viz an Object Representation or reflex Image of the divine Skill or Knowledge of the divine willing viz the Substantiall Power of the Great Love of God out of which all things have received or conceived their Motion and possibility a Ground of all the Three Principles * Note note ye wise men a Manifestation or Revelation of the Unity of God a passive or passible Substance of divine Operation and Ground of all Humility a Genetrite of all Skill or Knowledge of the Creatures and an Eternall House or Habitation of the working Love of God a Ray or Beam and Breath of the Omnipotent Spirit Jehova 30. The word Jehova is the Most Holy Name of God viz the divine sensuall Life the one only Good wherein the Holy Trinity together with the Glory and Omnipotence is understood a Life of the Abysse that is of the Unity which standeth especially in the Eternall One only Love and the Most Holy Name JESUS is therein understood viz the out-flowing I. a Ground and Source of the speaking or breathing of the Unity of God a formation of the Understanding For the Efflux of the Unity brings it self with the I. into the ††E. that is into a vision or seeing of a Chaos wherein the Great Mystery Mysterium Magnum according to the divine manner and kind is understood and it is a Threefold Speaking or Breathing of the Power IE HO. VA. 31. The IE is the Speaking or Breathing of the Unity And the HO is a speaking or breathing of the IE And the VA. is a speaking or breathing of the HO and yet it is but one only speaking or breathing but it makes a Threefold Exit of Three Centers or Comprehensions And we understand therein how
the Threefold I. in the End closeth it self in the A. viz in a beginning to Nature Life 32. Under that standeth Life which signifieth that this Threefold I. breathing or Speaking is a meere Life and Power Vertue 33. And under that standeth Vertue and it signifieth the unmeasurable Vertue of this breathing or Speaking Life The Scheme or Figure 34. In this Table or Scheme is now rightly understood what God is considered as without or beyond Nature and Creature in Trinity viz in a Threefold out-breathing or out-speaking of the Unity in it self Concerning which a Man cannot speak of any space or place of his Habitation also of no Measurability Circumscriptibility or Partibility for God is neither there nor yonder but equally alike every where at once as a Man is to Consider and Conceive of the Abysse viz of the Eternall Unity without and beyond Nature and Creature but thus HE is a working Power and Substance of the Unity 35. But that really such Power and Vertue is understood therein that a Man may apprehend in his Efflux of the World and Creatures and whatsoever is generated out of his Breathing or Speaking And there is nothing in this Worlds Substance which doth not give Testimony thereof if Men would heed and observe it The Explanation of the First Table TETRAGRAMMATON 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36. IN this Table is also represented how the Holy Name of the Eternall Power together with the Knowledge and Skill from Eternity in Eternity introduceth it self into Nature to Eternall Light and Darknesse into Properties And how the Word of the out-breathing or out-speaking introduceth it self into a Subject or Object or reflex Image or Representation Also how in the reflex Image Own self will and receptibility of Properties existeth wherein a Man is alwayes to understand two Substances viz I. Gods Own selfs Efflux and then II. the own self receptibility of the Properties in the Free-will in which receptibility again a reflex Image of an outward or Externall Manner or Kind is understood wherewith the Vnity in its Efflux is Continually outward or Externall And thereby the Eternall Love introduceth it self into perceptibility and a fire-flaming manner or kind viz into a Working of divine Power Dark-World Light-World The First Principle The Second Principle 37. Above on the Top of the Table standeth Dark-world Gods Anger and under it the First Principle And over against it from the Fourth Number to the Seventh standeth the Light World Gods Love and under that the Second Principle All which signifieth how the Out-flown Will with the receptibility of own self desire incloseth and over-shaddoweth it self and with the Desire of Ihood or selfness introduceth it self into Properties and maketh it self Darknesse where the Out-flown ONE in the Darknesse through the Fire in the Light becometh manifest or revealed and perceptible and is a Cause of the Light in which Light Gods Love assumeth or receiveth a fiery working from the Fire of the Eternall Nature and shineth forth in the Fire through the dark painfull Receptibility as a Light out of a Candle or as the Day in the Night from whence also Day and Night have received their Name Ground and Originall in the Time But in * The Eternity that which is Eternall there is thus an Eternall Light and Darknesse one in another 38. The Darkness is the Ground of Nature and the Light is the Ground of the Triumphing richly joyfull divine Manifestation or Revelation The Dark-World viz the Ground of the Properties of own self desire and willing is called the First Principle being it is a cause of the divine Manifestation or Revelation †Or as to according to the perceptibility and also maketh an own Kingdome in it self viz a painfull Source or Quality according to which God calleth himself * Deut. 4.24 Heb. 12.29 An Angry Zealous or Jealous God and a Consuming Fire 39. And the Light which becometh manifest or revealed in the Fire wherein the Unity of the divine Efflux of the Love is understood is called the Second Principle viz the divine Power-World where Gods Love is a Love-Fire and Working Life therein as it is written †1 Tim. 6.16 God dwelleth in a Light which none can come unto for the power of the Unity of God worketh in the Light and is God and the fiery Kind or Quality in the Light is the Eternall Nature wherein the Eternall Love of the Unity loveth or perceiveth it self 40. Under the First and Second Principle stand in the Seven Spaces Seven Numbers which signifie the Seven Properties of the Eternall Nature and under them standeth TINCTUR distributed or severed into the Seven Spaces which signifieth the divine Word in the Temperature or Likenesse and Equality of the seven Properties wherein the Divine Powers lye in like or equall willing working and Substance viz the out-flown Name of God wherein the Great Mysterie of the divine power and working together with the Characters of the Letters in the distribution or sevâ—ration in the Seven Properties is understood TINCTUR 41. For the Word TINCTUR is the seperable Word out of which the Seven Properties flow forth T. 42. The T. is the Tau or the opening of the Unity the* * ✚ of the Threefold I. a ground of the Breathing or Speaking I. 43. The I. is the Efflux out of the Tau or the Exit out of the Unity viz the ✚ angle of the Life N. 44. The N. is the Efflux of the sounding Threefold Spirit C. 45. The C. is the Cutting asunder of the sounding where the I. viz the Efflux of the Unity severs it self again from the Darkness and breaketh the receptibility of the own willing T. 46. The other T. under Number 5 is now the Holy Tau or opening of the Glory where the Glory in the fiery perceptibility with the fiery Love viz with Gods Kingdome openeth it self and signifieth the great Might of the Light Power V. 47. The V. now is the True Character of the Holy Spirit with * * Three points two above signifying the Fire and Light and the Third below signifying the Vnity in the Love viz the Humility R. 41. With the R. R the holy Fire and Light is comprised in a Operative Naturall Substance For it signifieth the Kingdome viz the †The Royall Throne Throne and herewith is signified how the Holy Name with the Out-flowing Will introduceth it self in Mysterium Magnum into the Great Mysterie viz into the Eternall Mysterie out of which the visible World is sprung forth The Great Mysterie of the Tinctur or highest Ground of the Trinity of God T. is the Threefold I. signifying the Father I is the Generated I and iâ— IESVS N. is the Threefold I. in the Spirit C. signifyeth CHRISTUS T. in the fift Space is the Father in Christ V. is the Spirit of Christ in the Word which maketh alive or quickeneth R. is the Kingly Throne about which Darkness and Light doe
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
into such Properties 65. Thus a Man understandeth in the out-flown fiery Willing the Angels and Soules and in the perceptible sharpned lights-power out of the Unity a Man understandeth the Spirit wherein God becometh manifest and understood in a Spirituall Substance And in the Fire two Kingdomes sever themselves viz the Kingdome of Glory from the Efflux of the Unity of God And the Kingdome of the Properties of Nature ever◠one in it 〈…〉 yet they dwell in one another as ONE 66. The Kingdome of Nature is in it self the Great Eternall Darknesse and the Light is the Kingdome of God of which John saith ch 1. ver 3. The Light shineth in the Darknesse and the Darknesse comprehended it not as Day and Night dwell one in another and neither of them is the other thus out of the Fires own self Property cometh the painfull Life and so if it breaketh it self off from the Eternall Light and entereth into the Object reflex Image or Representation viz into the property of self-hood then is the Fire-life only a Phantasie and folly as the Devils are come to be such and also the Damned Souls are so as under Number 4. downwards is to be seen The Fift Property 67. In the Fift Property of Nature now is understood the Second Principle with its Ground viz the Substance of the Unity in the Lights power wherein the out-flown Unity is a Fire-flaming Love out of which the true understanding Spirit originateth with the Five Senses 68. The First Three Formes are only Properties to Life and the Fourth is the Life it self but the Fift is the true Spirit when the Fift Property out of the Fire becometh Manifest then it dwelleth in all the other and changeth or transmuteth them all into its sweet Love that no painfulness or Enmity is apprehended any more in any of them as the Day transmuteth the Night 69. In the first Four Properties the Life is like the Devils but when the Lights power viz the Second Principle becometh Manifested in the Properties then it is an Angel and liveth in divine Power and holiness as at the 5. Number downwards is to be seen The Sixt Property 70. The Sixt Property is the Vnderstanding viz the Noise or Sound where the Properties in the Light stand all in the likenesse or equality then they rejoyce themselves and then the power of the Five Senses becometh clear and all Properties rejoyce themselves in the other continually the one the other 71. And thus the Love of the Unity bringeth it self into working willing perception finding and highnesse And thus there is a Contrary in the Eternall Nature that Properties might originate wherein the Love might become apprehended and that there might be something to be beloved wherein the Eternall Love of the Unity of God might have to work wherein the praise of God might be effected 72. For if the Lifes Properties were become pressed or pierced through and through with the divine Love flame then they would praise the Great Love of God and give themselves all up again to the Unity of God and this Joy and apprehension could not become manifested or revealed in the Unity if the Eternall Will did not introduce it self into painfull movable Properties The Seventh Property 73. The Seventh Property is the Substance wherein all the other are Substantially wherein they all work as the Soul in the Body wherein a Man understandeth the Naturall Eternall Substantial Wisdome of God viz the Great Mystery Mysterium Magnum out of which the visible World with its Substance and Creatures is sprung forth 74. Thus with or by this Table a Man should understand the hidden Spirituall World viz Gods Eternall Revelation or Manifestation out of which the Angels and the Souls of Men have received their Originall * Or by the meanes whereof whereupon they May change or transmute themselves into Evill or Good For that as to both lyeth in †Angels and Souls Center their Center 75. This Spirituall World is nothing else but Gods Manifested or revealed Word and hath been from Eternity and Continueth or remaineth also in Eternity for therein is Heaven and Hell understood The Explanation of the Second Table MACROCOSMOS 1. IN this Table a Man may understand how the Invisible hidden Spirituall World hath made it self visible and hath made to it self an Object reflex Image or representation with the out-breathing or Out-speaking whence the Eternall Principles are flown forth wherein the Powers are together become Materiall for the outward Nature is no other but only an Efflux or reflex Image or Object of the Eternall Nature Of the Four Elements 2. The Four Elements originate from the first Four Properties of the Eternall Nature I. the Earth 3. Viz the Earth and the Grossnesse of all and every Substance from the dark desire where alwayes the other Six Properties are together become Materiall as a Man may understand by the Metals and Powers or Plants Evill and Good but the dark desire hath coagulated or gellied all together as still at this very day is done II. the Air. 4. The Air originateth from the Motion of the Magneticall impression through the Fire in the unshut Mercury viz the unshut Motion out of which the Water cometh III. the Water 5. The Water is the unshut Mercury where the fiery kind of disposition is killed The Water the Wife or Female of the fiery Mercury wherein it worketh whence Heat and Cold as also thick and thin or dense and rare are in strife IV. the Fire 6. The Fire existeth from the Spirituall Fire of the inward Ground the Cold Man understandeth in the Magnetick sharpness viz in the right root to the Fire 7. Over the Seven Properties above the Table standeth the GROUND OF NATURE distributed in the Three first Formes and in the Fourth and Fift Form or Properties is the word PURE-ELEMENT distributed and in the Sixt and Seventh Form is the word PARADISE distributed Ground of Nature 8. With or by the word Ground of Nature a Man is to understand the root of the Four Elements viz the Four Causes of the Motion and Perceptibility Pure Element 9. With or by the word Pure Element Man is to understand the Temperature and the Similitude or Equality of Nature and the Four Elements where the Light changeth the Properties all of them into One only Will wherein the Light also worketh together in the Perceptible Movable and Elementary Property thus Men may understand how the Eternall Element viz the Motion of the divine Power hath sharpned it self through the Ground of Nature and manifested it self in the Light Which Pure Element is the Motion of the Inward Spirituall World and is with the Creation of this World together flown forth into the Substance and becometh understood in the Quintessentia or Fift Essence Paradise 10. The word Paradise in the Sixt and Seventh Property signifieth the Spirituall Work or Effect in the Light Substance viz a Sprouting or Spirituall Vegetation
which Spirituall growing in the beginning of the world grew through all the Four Elements and Imaged or propagated it self out from the Earth in all Fruits and changed all Properties of the Fiercenesse into the Temperature 11. But when the Properties of the fierceness with the Four Elements awakened through the averted or apostate desire and false or wicked Will of Adam and gat the dominion then this Sprouting or Vegetation flew back that is it remained standing in the Tincture of the inward Ground and it is yet still indeed in the Four Elements but yet only in the inward Pure Element and cannot become attained but only in the New Regeneration of the inward Man and in the Materiall Tincture wherein the Paradisicall working is also totally manifest for those that are OURS to understand 12. This Table sheweth from whence all Substances of this World are sprung and what the Creator is viz that the Creator is the Spirituall or divine power-world which the Unity viz the Eternall Will hath moved which Will is God himself 13. But the Seperatour or Divider was the Out-flown Will out of the Spirituall World which in that Motion is out-flown out of it self and hath made to it self an Object or reflex Image for its working where in such Motion there is alwayes flown forth one Object or reflex Image out of another even unto the most Externall Matter or Masse of the Earth 14. And that was through the divine Motion drawn into a Lump or Masse and that very attraction of the Motion remaineth still so and therefore all Matters in the Deep fall towards the Earth and this is the Cause thereof that the power of the Motion standeth still thus and will doe to the End of the Time 15. The seven Dayes and seven Planets signifie the seven Properties of the Spirituall World and the Three Principles in the Spirit of the World Tria Principia in Spiritu Mundi and in the Materiall inanimate and in the living Creatures as Salt Brimstone and Oyl or Sal Sulpher Mercurius signifie the Ternary or Trinity of the Divine Manifestation or Revelation as a perpetuall enduring Source Well-Spring or Fountain out of which all outward Creatures flow have flowen and yet will flow forth to the End of this Time and the Seperatour is therein understood with or in the seven Properties 16. And we see in this Table what is flown forth out of the seven Properties and how the Spirituall Power hath brought it self into a Materiall as in the Seven Spaces downwards in each of them is to be seen wherein a Man may understand out of what Evill and Good in this World is sprung forth The Explanation of the Third Table MICROCOSMOS 1. IN this Table is Man set forth or represented as an Expresse or Reflex Image of the Three Worlds as to Soul Spirit and Body What he was in the beginning as to his Creation and what he became in the Fall through the Spirit of Errour or Seduction and what he is become through the Spirit of Christ in the New Regeneration Which is a true reall substantiall Image out of the Three Principles of the divine Manifestation or Revelation viz out of the out-flown Word of the divine Willing 2. As to the Soul Man is the Eternall Nature of the fiery or fiering kind of disposition as a Sparkle out of the Center out of which the Fire originateth and if this Ground cannot attain or reach the divine Light then it is a Darknesse from the Magnetick attracting desiring power 3. But if it attain or reach the Light out from the Fire so that this Magnetick desire eateth of the Out-flown Vnity of Gods Love then the true Good Spirit Springeth forth out of the Fire as the Light shineth or springeth forth out of the Candle 4. This now is two Principles viz in the Fire of the Eternall Nature the * The First Principle Soul and in the Light of the divine Power the †The Second Principle Spirit But the * The Third Principle Body is the Third Principle as viz a Substance of the visible World of the Starres and Elements out of the Seven Properties of Nature made into an Image 5. The Soul hath the Seven Properties of the inward spirituall World according to Nature But the Souls Spirit is without properties for it standeth without or beyond Nature †Note note in the Vnity of God and yet becometh manifest through the Soulish fiery or fiering Nature in the stilnesse for it is the true reall express or reflex Image of God viz an Idea in which God himself worketh and dwelleth so farre as the Soul bringeth its desire into God and giveth it self up to the Will of God But if not then is this Idea viz the Souls Spirit dumb or mute and Worklesse and standeth only as an Image in a Looking Glasse which disappears or vanisheth and hath no Substance as besell Adam in the Fall 6. But if the Soul giveth it self up to God and introduceth its Magnetick hunger into Gods Love Then the Soul draweth divine Substance into it self viz the Substantiall Wisdome of God and so its Idea or Spirit becometh Substantiall in the Lights power and attaineth divine Life and then it is the true Temple of God wherein Gods Unity is manifest or revealed and Operative 7. * Note Note Yet if the Soul introduceth it self with the desire into it self viz into own self-Love and turneth in with the desire into the Seven Properties to prove them and eateth of the Lust or Longing delight of the Properties then it lifteth up it self and maketh it an â—â—â—estrum viz an Astrall Object or reflex Image which Evestrum then instantly hungereth after the vanity of false or wicked Lust as befell Lucifer and Adam where the Evestrum of Lucifer Imaged it self in the Phantasie and the Evestrum of Adams Soul in the †Or fiery Beastiall property of the outward World whence the Soul became venomed or poysoned and instantly kindled the Body which was from or out of the Limus of the Earth so that the Beastiall properties awakened in him and lusted after the Earthly Beastiall Food viz after Heat Cold Astringent Bitter Sweet and Soure and introduced themselves with such Properties into an own self Source or Fountain of such Lust And did with the desire eat of Evill and Good Whence the Image of God viz the Idea became dark and worklesse and then the right Spirit viz the operative Idea became dumb or mute and dead as an Image in a Looking-Glasse is dead 8. Thus the Soul became seperated from God and stood in a Naturall willing for Gods willing in the Spirit wrought no more and the willing of the Evestrum began viz the reflex Imaging of the dark and outward World for the Holy * Or Angelicall Substance Genius was changed TINCTUR 9. IN this Table Tinâ—â—ure standeth above distributed in the Seven Properties Which signifieth the Likenesse or Equality
Elements and Constellations or Astrum that their Understanding and Skill or Knowledge is no higher then their Mother wherein they Live Every Life according to the Kind and Manner of its Mother wherein it standeth in the Seperability or Distinguibility of the Out-spoken Word 6. In which respect the humane Science in the Center of its Understanding receiveth or embraceth Evill and Good and compriseth compacteth or frameth it self in Evill and Good and Maketh it self Substantiall therein and so with the Science or Root introduceth it self into willing desire and Substance 7. So that the Abyssall Will out of the Eternall Word of the Seperability or Distinguibility introduceth it self in the Creaturely Word viz in the Science of the Creaturely Soul into an Ens and Substance after that Kind and Manner as the Out-breathing of God with the Seperability or Distinguibility of the Eternall willing hath introduced it self with the visible World into Manifold Properties viz into Evill and Good into Love and Enmity That in such a Contrary the Substance may become seperable or distinct formable perceptible and inventible and that every thing in such Contrary may become perceptible to it self 8. For in God All Substances are but one Substance as viz an Eternall ONE The Eternall One Only GOOD which Eternall One without Seperability or distinguibility would not be Manifested or Revealed to it self 9. Therefore hath the same out breathed out of it self that a Multiplicity and Seperability or Distinguibility might-originate or exist which Seperability or Distinguibility hath introduced it self into own self willing and into Properties and the Properties into Desire and the Desire into Substance 10. So that All things of the visible World both Animate and Inanimate might originate or Exist out of the Seperability or Distinguibility and Impressibility of the out-speaking Word out of the Science of the Great Mystery Mysterii Migni Every thing out of the Experience of the seperated distinguished Word 11. Every thing hath its Seperation or distinction in it self The Center of every thing is Spirit from the originall of the Word The Seperation or Distinction in the Thing is Own self Will of its own self Impression or Compaction where every Spirit introduceth it self into Substance according to its Essentiall desire 12. The Formability of Bodies existeth out of the Experience of the Willing where Every things Center as a piece of the Out-spoken Word re-out speaketh it self and compriseth or frameth it self into Seperability or distinguibility after the Kind and Manner of the Divine Speaking 13. And so now if in this Out-speaking there weâ—â— no divine or Free Will then the Speaking would have a Law and would stand or be in or under compulsion or subjection and no desire or longing delight might exist And then the speaking were finite and inchoative which it is not 14. But it is a Breathing of the Abysse and a Seperability or Distinguibility of the Eternall Stillnesse an out-parting or distributing of it self where the partibility standeth again in its own self seperability or distinguibility in an own self willing and is again an out-speaking of it self out of which Nature and the Creaturely Life hath taken its Originall 15. And hence in every thing an own self Will is existed so that every thing introduceth it self out of its own Experience into Form and Shape Condition or Constitution as also into a Life and Working as in its Center it standeth in the universall Experience viz in Mysterio Magno in the Great Mystery in the Mother of all Substances or Things 16. As we see in or by the Earth Which in the beginning of its Matter existed out of the Seperability or distinguibility of the divine breathing after a Spirituall Kind or Manner Where the Seperability or Distinguibility of the Word with the Own self Will hath comprised or compacted it self into Ens and Substance and with the Impressibility or Impression and Compaction introduced it self into perceptibility of Essence 17. In which perceptibility the Magnetick desire is existed where the properties of the seperable or distinguishable Walling with the Desire hath introduced it self into Bodies according to and out of the Kind and Manner of the III. Principle of Divine Manifestation or Revelation 18. Out of which Originall the Earth hath so manifold sorts of Bodies Good and Evill As Earths Salts Stoâ—â—s and Metals and such Bodies lye miâ—t in the Earth for this very cause that the III. Principles stand in one another as one Substance 19. And they stand only in III. Distinctions and Center viz of Divine Manifestation or Revelation where every Center maketh us own out-breathing Nature and Substance out of it self and yet ALL originateth out of the Eternall ONE I. Center 20. And the I. Center is the Out-breathing of the Abysse viz Gods Speaking the Impressibility or Compaction and divine perceptibility of it self where God brings himself into Trinity and Generateth and speaketh himself forth into Power II. Center 21. The II. Center or Out-speaking is the Out-spoken Substance of the divine Power and is called Gods Wisdome Through that the Eternall Word breatheth it self forth into Skill or Knowledge viz into Infinity of Multiplicity and bringeth the Multiplicity of Skill or Knowledge into longing delight and the longing delight into Desire and the Desire into Nature and Strife unto Fire 22. Wherein the Strife in the painfulness in the Consumptibility of the Fire dyeth to its own self Nature right and yet no Dying is understood but thus the Power bringeth it self into perceptibility and through the Killing of the Own Self desire of the Properties through the Dying of the Self-hood through the Fire forth into Light 23. And there in the Light another or Second Principle viz the True Great Mysterie Mysterium Magnum of divine Manifestation or Revelation is understood And in Fire is the First Principle viz an Eternall Nature understood and they are Two in One as Fire and Light 24. The Fire giveth Soul and the Lights Power giveth Spirit And in this Lights power of the divine Out-speaking or Expression through the Manifestation or Revelation of the Fire understand Spirit-Fiâ—e is the Mother of the Eternall Spirits viz Angels and Souls of Men understood As also the Spirituall Angelicall World viz the hidden inward power-World which is a Mother of the Heaven of the Starres and Elements viz of the Outward World III. Center 25. The III. Center is the Word Fiat verbum Fiat viz the Naturall Word of God out of the power of the I. and II. Principle viz a Seperator Creator and Maker of all Creatures in the Inward and Outward World according to their Property 26. That same Seperator or Speaker of the Seperability or distinguibility of divine Power hath out-spoken it self out of it self out of the I. and II. Principle viz out of the Fiery and Light one as also out of the Impression or Compaction of the Over-shaddowing viz out of the Darkness and with the Seperability of the
out-speaking impressed or compacted it self and made it self materiall moreover moving and perceptible 27. Out of which is Existed the III. Principle viz the Visible World with its Substance and Life also the whole Creation of the visible World which Life and Substance is gone forth out of the III. and I. Substance and Life viz out of the Eternall Nature out of the Great Mystery Ex Mysterio Magno that is out of I. Darknesse II. Fire III. Light viz out of Love and Anger 28. The Fire is called Anger viz a painfulnesse and Contrariety And the Light is called Love viz a giving or yeilding of it self And the Darknesse is a Seperation or Distinction of Knowledge or Apprehension and Skill that it might be understood what Light and Life is and what is Evill and painfull 29. For there are Two Sorts of Fire to be understood and also Two Sorts of Light Viz I. Fire and Light According to the Dark Impression a Cold Fire and a false Light through the Imagination of the Stern Impression Which Light originateth only in the Imagination and hath no true Ground II. Fire and Light 30. The Second Fire is a Hot Fire and hath a Fundamentall true Light out of the Originall of the Divinâ— willing which bringeth it self forth with the out-breathing together in Nature even into the Light through the Fire 31. In this Twofold Fire and Twofold Light are Two Principles understood also Two Wills 32. For the false Light existeth out of the Imagination out of the own self Will of Nature viz out of the Impression or Compaction of the Properties where the Properties prove one another out of which own self Longing or Lust existeth and an Imagination which Nature Modelleth to it self in the Abysse into own self desire and desireth in own self Might without the Will of God to introduce it self into a Regiment or Dominion of its own self willing 33. Where this own self Will will not be subject to the Abyssall willing of God which originateth without besides beyond Nature and Creature in the Eternall ONE in it self also will not submit it self thereto and will not be one Will therewith but Maketh it self to be an own self Seperator or Distinguisher and Creatour 34. It Createth to it self in it self a Science or Root and parteth or divideth it self from Gods willing as is to be understood by or in the Devill as also in false or wicked Men Whence the Thrusting out from Gods Seperation hath followed upon them so that the Devill with his own self willing must continue a Seperatour of the Dark Impression or Compaction wherein the Word introduceth it self into Nature and painfulness to perceptibility Viz in the Originall of the Fire-Source which yet cannot reach or attain the true Fire wherein Gods Will introduceth it self into the perceptible Life and into Nature viz into a Shining Light 35. For the Seperatour of the Naturall own self-hood hath no right true Ens wherein its Light may be stedfast For it Createth with its desire not out of the Eternall One viz out of Gods Meeknesse but Createth it self into Substance Its Light originateth only in the own Substance of the Self-hood 36. Therefore there is a difference between Gods Light and the false Light For Gods Light originateth in the Eternall ONE viz in the Substance of divine Geniture and bringeth it self with Gods willing into Nature and Substance It becometh impressed and brought through the divine Seperatour into an Ens and * John 1.5 shineth in that same Nature in the Darknesse John 1.5 37. For the impressed Science is according to the impression a Darknesse But the divine Light illustrateth or shineth through it so that it is a fiery Light wherein Gods breathing or speaking is Manifested in Nature and Creature and standeth in a perceptible Life Whence Saint John Chapter the 1.4 saith †John 1.4 The Life of Man was in it And Christ saith John 8.12 * John 8.12 He is the Light of the World that giveth â—â—â—e to the World 58. For without this divine Light out of the Geniture of the divine Trinity is no stedfast true Light but only a Light of Imagination of the Naturall impression of own self Will. 39. Therefore should Man viz the Image of God lift up the Eyes of the Vnderstanding wherein Gods Light standeth presented to him and desireth to shine into him And not be as a Beast which standeth not with its Seperatour in the inward Ground in the Eternity But only in the Form copied out or drawn according to a Pattern or the Exscript which is in the out-spoken Word 40. Which hath only a Temporary Light in an inchoative and finite Seperatour wherein the Eternall Seperatour introduceth it self into a Sport or Scene and introduceth the divine Science into Images like a Modelling or Copying of the Great Mystery Mysterii Magni of the Spirituall World where the Eternall Principles according to Fire and Light co-sport or act a Scene in a Premodelling 41. And yet Man only according to the outward palpable Body standeth in such a premodelling and with his Spirituall Body is the true Substantiall Word of divine property in which God Speaketh and generateth his Word where the divine Science or Root distributeth or imparteth and impresseth it self and generateth it self into an Expresse Image of God 42. In which Image God is manifest and himself dwelleth and willeth after the Kind and Manner of the Perceptibility and Creature Therefore should Man break his own self willing and give himself up into Gods willing 43. But he in whom the Own self Will of Man will not doe so is therein more void of understanding and more hurtfull to himself then the wild Earth which yet holdeth still to its Seperatour and letteth that make thereof what it will 44. For God hath made all things in his Sport or Scene out of his Out-speaking through and in his Seperatour also all hold still to him Only the false Light maketh that the Seperatour or Distinguisher of the Creature introduceth it self into own self will so that the Creature setteth it self against Gods willing 45. Which False Light in Man hath its Foundation from the Devils willing which with the introduction of his false or wicked desire hath made Man Monstrous so that he also hath assumed a false or wicked Imagination whereby he hath made the self desire in him introduced from the Devill substantiall through his own self desire 46. Whereby in the humane Body which was compacted out of the Liâ—â—us of the Earth in the divine FIAT there is existed a Beastiall Seperatour which hath manifested or revealed â—he property of All Beasts whence so many Lusts Desires and Wills are existed in Man 47. Which False or Wicked Seperatour hath lifted it self aloft and gotten the Dominion and drawn all Principles to it and hath made out of the divine Ordinance or Order a Monster 48. Which Monstrous Image hath with its Will and
it is signified that they should * Math. 6.33 first seek God and his Love and Gâ—ace and wholly incorporate and give up themselves thereinto Else all their seeking is but a fighting with a Shaddow as before a Looking Glasse and Nothing is found fundamentally Except one entrusteth somewhat into anothers Hand 72. Which yet is strictly forbidden to the Children of God in whom the Grace is become manifested or revealed that they should †Math. 7.6 not Cast the Little Pearl before Swine upon pain of Eternall Punishment 73. Only that they should shew them she Light and direct them how to attain it is freely granted to them 74. But to give the divine Seperatour into the Beastiall Hand is forbidden unlesse one know the Way and the Will of the Person well 75. In such an Intimation beloved Sirs and Brethren through the permission of the divine Grace and Co working of this present Time I will a little describe the Divine Mystery How God hath through his WORD made himself visible perceptible and inventible as also Creaturall and Formall This I desire you to Consider further of yet that it be done as is above mentioned Else I shall be as silent or mute to you and yet the blame or fault not be mine 76. God is neither Nature nor Creature as to what he is in himself Neither this nor that neither High nor Deep He is the Abysse and Bysse or Ground of all Substances oâ— Things An Eternall ONE wherein is no Ground nor Place He is to the Creature in its ability a NOTHING And yet is through ALL. 77. Nature and Creature is his Somewhat wherewith he maketh himself visible perceptible and inventible both according to the Eternity and Time 78. All things are Existed through divine Imagination and doe yet stand in such a Birth or Geniture Condition or Regiment 79. Also the Four Elements have such a Ground from the Imagination of the Eternall ONE Concerning which I will here set down a Table how the one unfoldeth or out-breatheth it self out of the other 80. In the Annexed Table is the Ground of All Secret Mysteries of divine Manifestation or Revelation described to be considered of The understanding of which is not in Natures own self ability without Gods Light But to those who stand in the Light it may well be understood and without that it is Childish 81. As also in my writings these things are declared sufficiently and largely and here only in brief comprised and represented in a Scheme or Figure 82. Thus Sirs I commend you to the Salutation of the Love of JESUS CHRIST who through his aspect and salutation is himself the Key to the understanding of this Table Dated the 11. November 1623. Jacob Behme A Catalogue of Jacob Behme's Books Printed in English In the same Order as the Numbers are at the End of the 40. Questions of the Soul Printed 1647. 1. The Aurora written anno 1612. 2. The Three Principles of the Divine Substance 1619. 3. The Threefold Life of Man 1620. 4. The Answers to the 40 Questions of the Soul 5. Three Bookes 1. The Incarnation of Jesus Christ The 2. of the Suffering Death and Resurrection of Christ 3. Of the Tree of Faith 6. The Book of Six Points the Great and Small Here Printed 7. The Book of the Heavenly and Earthly Mystery Here Printed 8. A Book of the Last Times An Epistle to Paul Keyme 9. A Book De Signatura Rerum 1621. 10. A Consâ—latory Book of the Four Complexions translated by Mr. Charles Hotham 13. A Book of true Repentance These three are the Book called the way to Christ 1622. 14. A Book of true Resignation These three are the Book called the way to Christ 1622. 15. A Book of Regeneration These three are the Book called the way to Christ 1622. 16. A Book of Predestination and Election 1623. 17. A short Compendium of Repentance 18. An Exposition of Genesis called the Mysterium Magnum 19. A Table of the Principles or a Key of his Writings being the Epistle to Godfrey Freuden Hammern and John Hausern here printed Concerning the Knowledge of God and of All things also of the True and False Light 1624. 20. A Little Book of the Supersensual Life Printed at the End of the Way to Christ 21 A Little Book of Divine Vision here printed 22. A Book of the Two Testaments of Christ viz Baptisme and the Supper 23. A Dialogue between the enlightened and unenlightened Soul Printed at the end of the Way to Christ 25 A Book of the 177. Theosophick Questions with Answers to Thirteen of them and the Fifteenth to the 6. verse here printed 26. An Epitome of the Mysterium Magnum printed at the End of the Book there called A Brief Abstract thereof 27 The Holy-Week or the Prayer-Book here printed 28. A Table of the Divine Manifestation or an Exposition of the Threefold World here printed 30. A Book of the Last Judgement which is supposed to be the last Chapter of the Book of the Three Principles 31. Epistles in Number 35. Printed in English Also A Clavis or Key printed at the end of the 40. Questions Those with this Mark were left by the Authour unfinished These are to be sold by Lodowibk Lloyd at the Castle in Cornhill London
high Here and there Satisfide none lost that plaint thou mayst lay by His Works read through with diligence you will find All and More Then here is askt in deepest Sence Aim to praise God therefore Thy fellow-Citizen of the Threefold mixt-World END A Fundamentall Instruction Concerning the Earthly and Concerning the Heavenly MYSTERY How they Two stand in one another and how in the Earthly the Heavenly becometh Manifested or Revealed Comprised in Nine Texts By Jacob Behme Otherwise called the Teutonick Philosopher Written the 8. May 1620. in High-dutch Englished by JOHN SPARROW London Printed by M.S. for Lodowick Lloyd and are to be sold at the Castle in Cornhill 1661. A brief Summary of the Earthly Mysterie and of the Heavenly Mysterie How they stand in one another and how in the Earthly the Heavenly becometh Manifested or Revealed Wherein then you shall see Babell the Great City upon Earth stand with its Formes and Wonders and wherefore or out of what Babell is generated Where Antichrist will stand quite Naked A totall Wonderfull Revelation or Manifestation taken out of the Highest Secret Arcanum Herein will stand totally revealed what the Turba of All Substances or Things is Written for the Children of God which by such warning will * Rev. 18 1◠flee out of Burning Babel and become generated the Children of God out of the Turba all very Earnestly and Faithfully given forth from the Knowledge of the Great Mystery Mysterium Magnum The First Text. 1. THe Abysse is an Eternall Nothing and yet maketh an Eternall Beginning viz a * Or Instinct Seeking 2. For the Nothing is a seeking after somewhat And there Yet is Nothing that affordeth Somewhat but the Seeking is it self the affording or giving of all that which yet is a Nothing Viz meerly a desirous Seeking 3. And that is the Eternall Originall of the Magia which maketh in it self where Nothing is it maketh out of Nothing Somewhat and that only in it self and yet there that Seeking is also a Nothing no other then meerly a Will 4. It hath Nothing And there is also Nothing that can give it somewhat and hath also no place where it can find or †Or repose it self lay it self away The Second Text. 5. NOW therefore seeing there is thus a Seeking in the Nothing it maketh it self the Will to Somewhat and that Will is a Spirit and like a Thought And that goeth forth out of the Seeking and is the Seeker of the Seeking for it findeth its Mother which is the Seeking 6. And then is that Will a Magus in its Mother for it hath found Somewhat in the Nothing viz its Mother and seeing then it hath found its Mother so now it hath a place for its Habitation 7. And herein understand how the Will is a Spirit and some other thing then the desirous Seeking For the Will is an imperceptible and unapprehensible Life but the Seeking becometh found by the Will and is in the Will a Substance or Being 8. And then it becometh known or apprehended that the Seeking is a Magia and the willing a Magus and that the Will is greater then its Mother that giveth affordeth or generateth it for it is Lord in the Mother and the Mother becometh known to be Dumb silent or inoperative and the Will to be a Life without Original 9. And there yet the Seeking is a cause of the willing but without apprehension and understanding and the Will is the understanding of the Seeking 10. Thus we give you in brief to consider Nature and the Spirit of Nature what there hath been from Eternity without * Or Vnderstanding Originall and thus we find that the Will viz the Spirit hath no place for its Rest But the Seeking is its own place and the Will is a BAND to it and yet is not apprehended The Third Text. 11. THus then seeing the Eternall Will is free from the Seeking and yet the Seeking is not free from the Will for the Will ruleth over the Seeking therefore we apprehend the Will to be the Eternall Omnipotence for it hath Nothing that is like it 12. And the Seeking is indeed a Moving of the drawing or desiring but without understanding and it hath a Life but without Ingenium or Wit Now the Will ruleth the Life of the Seeking and doth therewith what it will and though it doth Somewhat yet the same is not apprehended till that same Substance manifesteth or revealeth it self by or through the Will and then it becometh apprehended what the Will hath made 13. And thus we apprehend the Eternall Will-Spirit to be God and the Moving Life of the Seeking to be Nature for there is nothing sooner and they are both without beginning and the one is continually a cause of the other and an Eternall Band And thus the Eternall-Will-Spirit is an Eternall knowing of the Abysse and the Life of the Seeking an Eternall knowing of the willing The Fourth Text. 14. THus then the seeking is a desiring and the same desiring is a Life therefore that same desirous Life goeth in the Seeking forward and is continually impregnated with the Seeking 15. And the desiring is a strong or stern attracting and yet hath Nothing but it self viz the Eternity without Ground Now that which is draweth magically viz it s own desiring to a Substance 16. For now the Will taketh where Nothing is it is a Lord and possesseth the same and yet it self is no Substance and yet ruleth in the Substance and the Substance maketh it desirous viz of Substance 17. And because then it becometh in it self desirous therefore it is Magicall and impregnateth it self viz with Spirit without Substance for it is in the Originall no other then Spirit thus it Maketh in its Imagination only Spirit and becometh pregnant of the Spirit viz the Eternall Skilfulnesse of the Abysse in the Omnipotence of the Life without Substance 18. And then being it is pregnant therefore the generating goeth into it self and dwelleth in it self For the Essence of the other Life cannot comprehend this impregnation and be the sustainer thereof and therefore must the impregnation enter into it self and be its own sustainer viz a Sonne in the Eternall Spirit 19. And being this impregnation hath no Substance therefore it self is a Voice or Sound viz a Word of the Spirit and continueth in the Originall of the Spirit For otherwise it hath no Seat or Place of possession but only in the Originall of the Spirit 20. And in this Word there is yet a will which there will goe forth into a Substance and that Will is the Life of the Original Will the same goeth forth out of the impregnation viz from the Mouth of the Will forth into the Life of the Magia that is into Nature and openeth the unintelligent life of the Magia so that the same is a Mysterie in which an Understanding lyeth Essentially and thus getteth an Essentiall Spirit 21. Whereas every Essence is a