SEX PUNCTA THEOSOPHICA
HIGH AND DEEP GROUNDING OF
SIX THEOSOPHIC POINTS
AN OPEN GATE OF ALL THE SECRETS OF LIFE
WHEREIN THE CAUSES OF ALL BEINGS
Written in the year 1620
THE FIRST POINT
Of the springing of the three principles. What sort of tree or life each generates in itself and from itself. How we are to investigate and know the ground of nature
Of the first growth and life from the first Principle. That we are so to ponder and consider it, as if it stood alone and were not mixed with the other, what its power might he. That, therefore, we are not to think of it as being such that it is one and united in a single figure or creation; hut [we are to think of it so'] that we learn to explore and fathom the centrum naturae, and to distinguish the divine Essence from Nature.
We see and find that every life is essential, and find moreover that it is based on will; for will is the driving of the essences.
It is thus, as if a hidden fire lay in the will, and the will continually uplifting itself towards the fire wished to awaken and kindle it.
For we understand that every will without the awakening of the fiery essences is an impotency, as it were dumb without life, wherein is no feeling, understanding or substantiality. It resembles only a shadow without substance; for it has no conductor, but sinks down and suffers itself to be driven and led like a dead thing, — such as is to be compared to a shadow, which is led along without essence.
Thus an essential will is a dumb existence without comprehension or life; and yet is a figure in the unfathomable eternal nothing, for it is attached to the corporeal things.
Now, as the will without essence is dumb and without being, so in the essence it is a being and image according to the essences, which is fashioned after the essences; for the life of the will is generated from the essences.
Thus life is the essences' son, and the will, wherein life's figure stands, is the essences' father; for no essence can arise without will. For in the will is originated desire, in which the essences take their rise.
Seeing then the first will is an ungroundedness, to be regarded as an eternal nothing, we recognize it to be like a mirror, wherein one sees his own image; like a life, and yet it is no life, but a figure of life and of the image belonging to life.
Thus we recognize the eternal Unground out of Nature to be like a mirror. For it is like an eye which sees, and yet conducts nothing in the seeing wherewith it sees; for seeing is without essence, although it is generated from essence, viz. from the essential life.
We are able then to recognize that the eternal Unground out of Nature is a will, like an eye wherein Nature is hidden; like a hidden fire that bums not, which exists and also exists not. It is not a spirit, but a form of spirit like the reflection in the mirror. For all the form of a spirit is seen in the reflection or in the mirror, and yet there is nothing which the eye or mirror sees; but its seeing is in itself, for there is nothing before it that were deeper there. It is like a mirror which is a container of the aspect of Nature, and yet comprehends not Nature, as Nature comprehends not the form of the image in the mirror.
And thus one is free from the other, and yet the mirror is truly the container of the image. It embraces the image, and yet is powerless in respect of the form, for it cannot retain it. For if the image depart from the mirror, the mirror is a clear brightness, and its brightness is a nothing; and yet all the form of Nature is hidden therein as a nothing; and yet veritably is, but not in essence.
And so it is to be understood concerning the hidden eternal wisdom of God, which resembles an eternal eye without essence. It is the unground, and yet sees all; all has been hidden in it from eternity, and therefrom it has its seeing. But it is not essential, as in the mirror the brightness is not essential, which yet embraces all that appears before it.
Secondly, this is to be understood also of the eternal will, which likewise is without essence, as also of the Spirit of God. For no seeing is without spirit, neither is any spirit without seeing. And we understand thus, that seeing shines forth from the spirit, and is its eye or mirror, wherein the will is revealed. For seeing makes a will, as the unground of the deep without number knows to find no ground nor limit; hence its mirror goeth into itself, and makes a ground in itself, that is a will.
Thus the mirror of the eternal eye shines forth in the will, and generates to itself another eternal ground within itself. This is its centre or heart, from which the seeing continually takes its rise from eternity, and through which the will becomes moving and directive, namely of that which the centre brings forth.
For all is comprised in the will, and is an essence, which, in the eternal Unground, eternally takes its rise in itself, enters into itself, grasps itself in itself, and makes the centre in itself; but with that which is grasped passes out of itself, manifests itself in the brightness of the eye, and thus shines forth out of the essence in itself and from itself. It is its own, and yet also in comparison to Nature is as a nothing (understand, in comparison to palpable being, so to speak); though it is all, and all arises from thence.
And herein we understand the eternal Essence of the triad of the Deity, with the unfathomable wisdom. For the eternal will, which comprehends the eye or the mirror, wherein lies the eternal seeing as its wisdom, is Father. And that which is eternally grasped in wisdom, the grasp comprehending a basis or centre in itself, passing out of the ungroundness into a ground. is Son or Heart; for it is the Word of life, or its essentiality, in which the will shines forth with lustre.
And the going within itself to the centre of the ground is Spirit; for it is the finder, who from eternity continually finds where there is nothing. It goes forth again from the centre of the ground, and seeks in the will. And then the mirror of the eye, viz. the Father's and Son's wisdom, becomes manifest; and wisdom stands accordingly before the Spirit of God, who in it manifests the unground. For its virtue, wherein the colours of the wonders shine forth, is revealed from the Father of the eternal will through the centre of his Heart or Ground by the forthgoing Spirit.
For it (wisdom) is that which is uttered, which the Father utters out of the centre of the Heart by the Holy Spirit, and stands in divine forms and images, in the ocular view of the Holy Tri-unity of God; but as a virgin without bringing forth. It generates not the colours and figures which shine forth in it, and are revealed in the ground and essence; but all is together an eternal Magia, and dwells with the centre of the heart in itself, and by the spirit goes forth from the centre out of itself, and manifests itself in the eye of virgin wisdom endlessly.
For as the essence of the Deity has no ground from which it arises or proceeds, so also the Willspirit has no ground where it might rest, where there were a place or limit, but is called Wonderful. And its word or heart, from which it goes forth, is called the eternal Power of the Deity; and the will which generates the heart and the power in itself is called eternal Counsel.
Thus the essence of the Deity is everywhere in the deep of the unground, like as a wheel or eye, where the beginning hath always the end; and there is no place found for it, for it is itself the place of all beings and the fullness of all things, and yet is apprehended or seen by nothing. For it is an eye in itself, as Ezekiel the prophet saw this in a figure at the introduction of the spirit of his will into God, when his spiritual figure was introduced into the Wisdom of God by the Spirit of God; there he attained the vision, and in no other way can that be.
The Second Text.
We understand, then, that the divine Essence in threefoldness in the unground dwells in itself, but generates to itself a ground within itself, viz. the eternal word or heart, which is the centre or goal of rest in the Deity; though this is not to be understood as to being, but as to a threefold spirit, where each is the cause of the birth of the other.
And this threefold spirit is not measurable, divisible or fathomable; for there is no place found for it, and it is at the same time the unground of eternity, which gives birth to itself within itself in a ground. And no place or position can be conceived or found where the spirit of the tri-unity is not present, and in every being; but hidden to the being, dwelling in itself, as an essence that at once fills all and yet dwells not in being, but itself has a being in itself; as we are to reflect concerning the ground and unground, how the two are to be understood in reference to each other.
Thus, we understand eternity:
- How it was before the times of the creation of this world.
- What the divine Essence is in itself without a principle.
- What the eternal beginning in the unground is, and the eternal end in its own ground generated in itself, viz. the centre to the word, which word is the centre itself.
- And yet the eternal birth of the Word in the will in the mirror of the eternal wisdom, in the virgin, continually takes place from eternity to eternity without a genetrix or without bringing forth.
And in this virgin of the wisdom of God the eternal principle is as a hidden fire, which is recognized as in a mirror by its colours. It has been known from eternity to eternity in figure, and is known also thus to all eternity in the eternal origin, in wisdom.
And in this mirror, where the principle is disclosed from the eternal Unground, the essence of the three principles, according to the likeness of the holy triad, has been seen with their wonders as in an unfathomable deep, and that from eternity.
We are now to understand that the first Principle is magical in origin; for it is generated in desire, in the will. Hence its craving and contrawill to bring forth is also magical, namely to bring forth the second Principle.
And whereas in the first and second principle only a spirit without comprehensible [corporeal] being is understood; yet there is also the craving to give birth furthermore to the third Principle, wherein the spirit of the two principles might rest and manifest itself in similitude.
And though each principle has its centre, the first principle stands in magical quality, and its centre is fire, which cannot subsist without substance; therefore its hunger and desire is after substance.
And in regard to the first principle, if we speak only of one (though it is not single and solitary), we are to understand that the unfathomable will in the centre of the unground, in which the eternal Word is continually generated from eternity, is desirous; for the will desires the centre, viz. the word or heart.
Secondly, it desires that the heart should be manifest. For in the unground there is no manifestation, but an eternal nothingness;; a stillness without being or colours, neither any virtue — (but in Desire colours, power and virtue come to be) — and is thus hidden in itself, and were eternally not manifest; for there would be no light, splendour or majesty, but a threefold spirit in itself, which were without source (Qual) of any being.
And thus we are to understand the essence of the deepest Deity, without and beyond Nature.
Further, we are to understand that the eternal will of the Deity desires to manifest itself from its own ground in the light of Majesty, whereby we apprehend the first will of the Father to the Son and to the light of Majesty to be desirous. And that in two ways: The first way to the centre of the Word; the second to Light or manifestation of the Word. And we find that every desire is attrahent, though in the unground there is nothing that can be drawn; hence the desire draws itself, and impregnates the other will of the Father, which imaginates for the light of Majesty from the centre of his word or heart.
Now is the heart pregnant with Light, and the first will pregnant with Nature; and yet were none of this manifest, if the principle were not generated.
The Father generates from the first will the first Principle, as the nature which in fire attains to the highest perfection; and then he generates the second Principle in and from the other will to the Word, in that he desires the manifestation of the Word in the Light of Majesty. Thus the fire of the second principle in the light of Majesty is a satisfying or appeasing of the first will: namely gentleness, which is opposed to the fire of the first principle, and quenches its fierce wrath, and brings it into an essential substance as into an eternal life. But the fire is hidden in the light, and gives to the light its power, strength and might, so that together there is an eternal union, and one without the other would not be.
Of the first Principle in itself; what it is (singly) in itself.
We are to consider Desire; for every desire attracts what is in the desiring will.
God, however, desires only light, viz. the lustre from his heart, that he may shine forth in wisdom, and the whole God thus be manifest in himself, and by the forth-going Spirit out of himself, in the virgin of his wisdom; and that there be an eternal perfect joy, delight and satisfaction in him.
Now this can be accomplished in no other way than through fire, where the will is brought into the deepest sharpness of omnipotence, as it becomes consuming in fire.
Contrariwise, light is a gentleness of the genetrix of the omni-substantiality.
But fire must have a genetrix to its origin and life, and here it appears in two lives and sources. And they are rightly called two principles, although there is only one; but it is a twofold source in one being, and is in respect of the source regarded as two beings, as is to be seen in fire and light.
We now consider Desire, and find that it is a stern attraction, like an eternal elevation or motion. For it draws itself into itself, and makes itself pregnant, so that from the thin freedom where there is nothing a darkness is produced. For the desiring will becomes by the drawing-in thick and full, although there is nothing but darkness.
The first will would now be free from the darkness, for it desires light, and yet cannot thus attain it. For the greater the desire is for freedom, the greater becomes the attraction and the sting of the essences, which take their rise in the drawing or desire.
Thus the will draws the more strongly into itself, and its pregnancy becomes the greater, and yet the darkness cannot comprehend the centre of the word or heart of the ternary; for this centre is a degree deeper in itself, and yet is a band.
But the first will, in which the gestation of Nature takes place, is deeper still than the centre of the word, for it arises from the eternal Unground or Nothing; and thus the centre of the heart is shut up in the midst, the first will of the Father labouring to the birth of fire.
Now, we are to understand that in the stern attraction a very unyielding substance and being is produced. And so then substance from eternity has its origin; for the drawing gives sting, and the drawn gives hardness, matter from nothing, a substance and essentiality. The sting of the drawing dwells now in this essentiality, pierces and breaks; and all this from the desiring will which draws.
And here we are to recognize two forms of Nature, viz. sour (astringent), that is Desire, and then the sting, which makes in the desire a breaking and piercing, whence feeling arises, that is, bitter, and is the second form of Nature, a cause and origin of the essences in Nature.
Now the first will is not satisfied with this, nor set at rest, but is brought thereby into a very great anguish; for it desires freedom in light, and yet, however, there is no brightness in freedom. Then it falls into terrible anguish, and so uplifts the desire for freedom, that the anguish, as a dying or sinking down through death, introduces its will into freedom out of the breaking, piercing and powerful attracting.
Here, then, we understand the will in two ways: One, which rises in fierceness to generation of the wrath-fire; the other, which imaginates after the centre of the word, and, passing out of the anguish, as through a dying, sinks into the free life; and thus brings with it a life out of the torment of anguish into freedom, so that the eternal Unground is recognized as a life, and from the Nothing an eternal life springs.
Seeing then the first movement of the will rises to the birth of fire, we recognize it as the first nature, viz. the Father's nature in fierce wrath; and the other entrance of the will into freedom, into the centre of the heart, we recognize as the Divine Nature, as the life in light, in the power of the Deity.
It is now clear what the first will to fire operates and effects, viz. stern, hard, bitter, and great anguish, which is the third form of Nature; for anguish is as the centre where life and will eternally take their rise. For the will would be free from the great anguish, and yet cannot. It would flee, and yet is held by the sourness (astringency); and the greater the will for flight becomes, the greater becomes the bitter sting of the essences and plurality.
It being unable then to flee or ascend, it turns as a wheel. And here the essences become mixed, and the plurality of essences enters into a mixed will, which is rightly called the eternal mind, where plurality in numberless essences is comprised in a mind, where always from an essence a will again may arise according to the property of that essence, whence the eternal wonders spring.
Seeing then the great and strong mind of the form of anguish goes thus in itself as a wheel, and continually breaks the stern attraction, and by the sting brings into plurality of essences; but in anguish, in the wheel disposes again into a one, as into a mind: therefore now the anguishful life is born, viz. Nature, where there is a moving, driving, fleeing and holding, as also a feeling, tasting and hearing. And yet it is not a right life, but only a Nature-life without a principle. For it has no growth, but is like a frenzy or madness, where something goes whirling in itself as a wheel, where indeed there is a bond of life, but without understanding or knowledge; for it knows not itself.
Further, we are to inquire concerning the other will of the eternal Father which is called God, which in the centre of its heart desires light and the manifestation of the triad in wisdom. This will is set or directed towards the centrum naturae, for through Nature must the splendour of Majesty arise.
Now, this other will in the Word of life has freedom in itself; and the anguishful will in the sharpness of Nature desires freedom, that freedom might be revealed in the anguish of the fierce wrathful mind.
Whence then also anguish arises, that the first will wishes to be free from the dark sourness (astringency), and freedom desires manifestation; for it cannot find itself in itself without sharpness or pain. For the will of freedom, which is called Father, desires to manifest itself, and that it cannot do without properties.
It is therefore desirous of properties, which take their rise in anguish, in essences, in fire, thereby to manifest its wonders, power and colours, which without Nature cannot be.
Thus, the first will (which is called Father, and is itself freedom) desires Nature, and Nature with great longing desires freedom, that it may be released from the torment of anguish. And it receives freedom in its sharp fierceness in the imagination, at which it is terrified as a flash; for it is a terror of joy that it is released from the torment of anguish.
And in the terror arise two beings, a mortal one and a living one, to be understood thus:
The will which is called Father, which has freedom in itself, so generates itself in Nature, that it is susceptible of Nature, and that it is the universal power of Nature.
The terror of its Nature is a kindler of fire. For when the dark anguish, as the very fervent, stern being, receives freedom in itself, it is transformed in the terror, in freedom, into a flash, and the flash embraces freedom or gentleness. Then the sting of death is broken; and there rises in Nature the other will of the Father, which he drew prior to Nature in the mirror of wisdom, viz. his heart of love, the desire of love, the kingdom of joy.
For in the Father's will fire is thus generated, to which the other will gives the power of gentleness and love. The fire takes the love-quality into its essence, and that is now its food, so that it burns, and gives from the consumption, from the terror, the joyous spirit.
That is, here, the Holy Spirit, who originally prior to Nature is the Father's Will-Spirit, becomes manifest, and receives here the power of wonders; and proceeds thus from the Father (viz. from the first will to Nature), from the other will in Nature, from fire, or from the terror of joy in the source of love, into the substantiality of gentleness.
For gentleness is also become desirous of the fire's property, and the desire draws the gentleness of the kingdom of joy into itself. That is now the water of eternal life, which the fire drinks, and gives therefrom the light of Majesty.
And in the light dwells the will of the Father and of the Son, and the Holy Spirit is the life therein. He reveals now the power of the gentle essentiality in the light, and that is colours, wonders and virtues.
And this is called virgin Wisdom; for it is not a genetrix, neither itself reveals anything, but the Holy Spirit is the revealer of its wonders. It is his vesture and fair adornment, and has in it the wonders, colours and virtues of the divine world; it is the house of the Holy Trinity, and the ornament of the divine and angelic world.
In its colours and virtues the Holy Spirit has revealed the choirs of angels, as well as all the marvels of created things, all which have been beheld from eternity in wisdom; without being indeed, but in wisdom as in the mirror, according to their figures; which figures have in the motion of the Father advanced into essence and into a creaturely existence, all according to the wonders of wisdom.
Now, understand us also concerning the other being, where in the terror Nature divides into two beings, as mentioned above: viz. one through the Father's will into fire or into the fire-world; and one through the Father's other will that is drawn or generated in himself, into the majestic light world.
And the other being, viz. the house of terror in itself, in death, in the darkness of the hostile source (Qual), which must stand thus in order that there may be an eternal longing in this anguish to be freed from the source. For this longing makes the first will to Nature eternally desirous to come to the aid of its being. Whence then in the Father's will mercy arises, which enters with freedom into the anguish, but cannot remain in the anguish, but goes forth in fire into the source of love.
That is, his other will, or his heart, issues in him as a fountain of love and mercy, from whence compassion has its origin, so that there is a pity on distress and misery, and a sympathy; viz. here, the Father's will, which is free, reveals itself in the fierceness of Nature, so that the fierce wrathfulness is mitigated.
But nevertheless on one part the terrible wheel of fierceness continues independently. For in the terror a mortification is brought about, not indeed a still death, but a mortal life; and resembles the worst thing, as is an aqua fortis or a poison in itself. For such a thing must be, if the centrum naturae is to subsist eternally.
And on the other part life proceeds out of death, and death must therefore be a cause of life. Else, if there were no such poisonous, fierce, fervent source, fire could not be generated, and there could be no essence nor fiery sharpness; hence also there would be no light, and also no finding of life.
The first will, which is called Father, finds itself thus in wonders; and the other will, which is called Son, finds itself thus in power. Moreover, thus also the kingdom of joy arises; for if there were no pain, there were also no joy. But this is the kingdom of joy, that life is delivered from anguish, although life has its origin thus.
And therefore the creatures have poison, viz. a gall, for their life. The gall is the cause that there is a mobility by which life rises; for it occasions fire in the heart, and the right life is fire, but it is not the figure of life.
From the fire-life springs the right spirit. Which goes forth from fire in the light; it is free from fire as air, which nevertheless arises from fire, is free from fire.
For the right spirit, or in man the spirit which is generated from the soul's fire, has its property in the Light of life, which burns from fire. For it arises from death, it proceeds out of death, the hostile source has remained away from it in fire, and below fire, in the cause of fire, viz. in fierce wrathful death.
Fierce wrathful death is thus a root of life. And here, ye men, consider your death and also Christ's death, who has begotten us again out of death through the fire of God; for out of death is the free life born. Whatever can go out from death is released from death and the source of wrath. That is now its kingdom of joy, that there is no longer any fierce source in it; it has remained away from it in death (in the dark world) . And thus out of death life attains eternal freedom, where there is no more any fear or terror; for in life the terror is broken.
The right life is a power of joy, a perpetual well-being and pleasing delight; for there is no pain in it, save only a desire, which has all the property of pain, and yet the pain cannot uplift itself in it so as to kindle its property therein, for light and freedom hinder that.
Of the proprium of the principle.
What the principle is, or what they all three are.
When life and movement appears, which previously existed not, a principle is present. Fire is a principle with its property, and light is also a principle with its property, for it is generated from fire, and yet is not the fire's property. It has also its own life in itself, but fire is cause thereof, and the terrible anguish is a cause of both.
But the will to anguish, which gives birth to the anguishful nature, and which is called Father, that it is impossible to search out. We inquire only how it brings itself into the highest perfection, into the being of the Holy Trinity; and how it manifests itself in three principles, and how the essence of each source arises; what essence is, whence life with the senses has its origin, and the wonder of all beings.
Thus, we recognize the third principle, or the source of this world, with the stars and elements, to be a creation from the marvels of the eternal wisdom.
The third principle manifests the first two, though each is manifest in itself. But the eternal Being has willed in his wonders, which have been beheld in wisdom, to manifest himself in such a property, viz. according to the ground of eternity, according to the source of wrath and of love; and has created all into a creaturely and figurative being, evil and good according to the eternal origin. As we plainly see that in this world there is evil and good; of which, however, the devils are a great cause, who in their creation have at the fall moved more vehemently the fierce matrix in the wrath, God having moved himself more exceedingly according to the property of wrath, to cast them forth out of light into the death of fierce wrathfulness; whereby also the heavenly Essence was moved, so that very much which stood in freedom has become shut up in the earthly essence.
As we see in gold and its tincture, which is free from the earthly essence. For it resists fire and every quality, no quality can hold it in check, but only God's will; and that must come to pass repeatedly by reason of the unworthiness of the world.
And if we rightly consider the creation of this world and the spirit of the third principle, viz. the spirit of the great world with the stars and elements, we find therein the property of the eternal world as it were mixed, like unto a great marvel, whereby God, the highest good, has willed to manifest and bring into being the eternal wonders which existed in mystery.
We find good and evil, and we find in all things the centrum naturae or the torture-chamber. But we find especially the spirit of the great world in two sources, viz. in heat and cold. Here, by cold we understand the centre of the sour sharp fierceness, and by heat the principle of fire, and yet they have but one origin from one another.
Fire arises from the fierceness of the cold, and cold from the centrum naturae, viz. from the sour sharp anguish, where the sourness (astringency) contracts so strongly into itself and makes substance. As we are to know that in the motion of the Father at creation it has made earth and stones, although there was no matter for this, but only His own being, which is generated in two principles, viz. in the light-world and world of death, in two desires.
That which the fierceness attained in the motion became shaped into the terrestrial globe. And we find therein a diversity of things, evil and good; and it often happens that from the worst may be made the best, because the centrum naturae is therein. If it be brought into fire, the pure child of the eternal Essence may be extracted from it; when it is liberated from death, as is to be seen in gold.
In this world, however, we cannot attain the eternal fire, and therefore also can develop nothing from this principle. That is want of the eternal fire, which we do not reach but in imagination only, by which a man has power to lead life out of death and bring it into the divine substantiality. This can be done only in man; but what is outside of man belongs to God, and remains unto the renovation, to the end of this time.
And thus we give you to understand the nature and property of the principles. The first Principle lies in the fire of the will, and is a cause of the two others, also of life and understanding; and is an upholding of Nature, as well as of all the properties of the Father.
The second Principle lies in light, as in the fire of desire. This desire makes substance from the property of the first principle.
The first and second principle are Father and Son in eternity. One dwells in the other, and yet each retains its property. There is no mixing in the essence; but one receives the other in desire, and the light dwells in the fire's desire, so that the fire's property gives its desire to the light, and the light to the fire.
Thus there is one being and not two, but two properties, whereof one is not the other, nor eternally can become so. As the spirit's property cannot be fire and light, and yet proceeds from fire out of light, and could not subsist either from fire or from light alone. Fire alone cannot give it, neither could light, but the two give it. It is the life of both, and is one being only, but three properties, whereof one is not the other, as is to be seen in fire, light and air.
The third Principle has just these properties. It has also fire, light and spirit, that is, air; and is in all particulars like to the eternal Being. But it has a beginning, and proceeds from the Eternal; it is a manifestation of the Eternal, an awakening, image and similitude of the Eternal. It is not the Eternal; but an essence has arisen in the eternal Desire, which has manifested itself therein and brought itself into a being like the Eternal.
Reason says: God has made this world out of nothing. Answer: There was certainly for that no substance or matter that were outwardly palpable; but there was such a form in the eternal power in the will.
The creation of this world was brought about by an awakening of the Will-spirit. The inner will, which exists within in itself, has stirred up its own nature, as the centre, which, passing out of itself, is desirous of the light which is pressing forth from the centre. Thus the centre has seized out of itself a being in desire; that is, it has seized or made for itself being in its own imagination in desire, and has also laid hold of the light's nature.
It has with the beginning laid hold of the Eternal; and therefore the beings of this world must enter by figure again into the Eternal, for they have been apprehended in the Eternal. But whatever was made or seized from the beginning in desire, that returns into its aether as into the nothing, merely into the mirror of imagination again. That is not of the Eternal, but is and belongs to the eternal Magic in desire. Like as a fire swallows up and consumes a substance whereof nothing remains, but becomes again as it was when as yet it was no substance.
And thus we give you to understand what this world's existence is. Nothing else than a coagulated smoke from the eternal aether, which thus has a fulfilment like the Eternal. It shuts itself in a centrum of a substance, and finally consumes itself again; and returns again into the eternal Magic, and is but for a while a wonder as a revelation of the Eternal, whereby the Eternal, which is manifest in itself, manifests itself also out of itself, and pours out its imagination; and thus renews that which was seized or made by the motion in desire, that the end may again enter into the beginning.
For nothing can enter into the freedom of the Eternal, except it be like the Eternal, subsist in the fire of the will, and be as subtle as the light's substantiality, that is, as a water which can dwell in a being wherein the light can dwell, and convey its lustre through. This is not laid hold of by the centrum naturae, and though it be the property of Nature, yet it is something eternal.
Thus we give you to understand that all that is born in this world, which has substance, which proceeds not from the eternal Essence, inherits not the Eternal; but its figure persists magically in the eternal Mystery, for it went originally at creation out of the Eternal. But its body and the entire substance of the source passes away, as a smoke is consumed; for it is from the beginning, and goeth into the end.
But whatever arises from the eternal Essence, from the essentiality of the eternal Light, cannot pass away. That only in it perishes, which, proceeding from the temporal, has entered into the Eternal; as the outer flesh, which through imagination was in man introduced into the Eternal; that must be consumed like smoke.
But whatever originating from the eternal Imagination is re-introduced into the Eternal, persists eternally; and that which is born from the Eternal (understand, from the Eternal Nature), and is in man the soul, remains eternally, for it has arisen from the Eternal.
But if something be born from the eternal centre of wrath, that may enter into its renovation, if it will. As the Eternal Nature of the essence of external Nature renews itself, and abandons that which it made in the beginning, and retains only the magical image which it brought out of the eternal will into the outward by the Verbum Fiat at creation; so may man also renew that which he makes. If he abandon the earthly, then he may renew that which he has progenerated from the Eternal; but if it be not renewed, it remains in the source.
For all that becomes not or is not as fire, light and water, cannot subsist in freedom, but remains in the source of that which it has awakened or made in itself, — understand, from the centrum naturae. Whatever it has introduced into the will of freedom will thus be for it a torment and gnawing, or contrary opposite will, which it has generated from its own nature, by which it has made freedom dark for itself, so that the light cannot shine through. That will be its darkness.
For where the will is dark, there also the being of the will, or its body, is dark; and where the will is in torment, there also the body is in torment. For which cause the children of the light of freedom will be separated in the source of anguish from the children of darkness, each into its principle.
Further, we give you to understand that each principle generates its own life according to its property. But fire is the bound of separation which satisfies the two eternal principles, darkness and light. To the darkness it gives its sting and the pang, and to the light its sensibility and life.
So also the third Principle has two properties, viz. heat and cold. Heat is the principle, and gives its sting and pang to the cold; and to the light it gives life and sensibility. The light in its turn gives its substantiality to the fire, so that it is united amicably with it. The cold gives also its property and substantiality to the fire, and the fire breaks this, and makes from its substantiality death and a dying. There is always, therefore, an enmity between heat and cold, and they are never at one.
But this they attain in their enmity, that life buds through death; for from heat and cold arises the growth of the third principle (in which we live outwardly). From cold there comes fruit out of the earth, as well as the body of all creatures, and, in the elements, substance. From heat there comes in its contention life into the body of all creatures and plants; as also in the deep of the elements it gives the spirit of the great world in diversity of figures. That is to say, where cold makes substance, there heat makes a spirit.
Thus is the Essence all in wrestling combat, that the wonders of the eternal world may become manifest in fragility, and that the eternal exemplar in the wisdom of God may be brought into figures. And that these models in the eternal Magic, in Mystery, may stand eternally to God's glory, and for the joy of angels and men; not indeed in being, but in Mystery, in Magic, as a shadow of being, that it may be eternally known what God has wrought, and what he can and is able to do.
For, after the dissolution of this world, there remains in existence only what is eternal, as eternal spirits with the eternal substantiality of their bodies, together with the wonders wrought here, which stand in figure magically, by which the spirits will recognize the might and marvels of God.
We are now to consider the principles with their wonders. These are all three none else than the one God in his wonderful works, who has manifested himself by this world according to the property of his nature. And we are thus to understand a threefold Being, or three worlds in one another.
The first is the fire-world, which takes its rise from the centrum naturae, and Nature from the desiring will, which in eternal freedom has its origin in the unground, whereof we have not nor support any knowledge.
And the second is the light-world which dwells in freedom in the unground, out of Nature, but proceeds from the fire-world. It receives its life and sensibility from fire. It dwells in fire, and the fire apprehends it not. And this is the middle world.
Fire in the centrum naturae before its enkindling gives the dark world; but is in its enkindling in itself the world of light, when it separates into light and leaves the centre in darkness, for it is only a source in itself, and a cause of life.
It has creatures, but they are of the same fierce essence. They feel no pain; to them the light were a pain. But to the fallen devils, who in the principle were created in the world of light, to them the darkness is a pain, and fire a strength or might, for it is their right life, although according to many properties, by virtue of the centrum naturae, in accordance with that essence.
The third world is the outer, in which we dwell by the outer body with the external works and beings. It was created from the dark world and also from the light-world, and therefore it is evil and good, terrible and lovely. Of this property Adam was not to eat, nor imaginate thereinto; but the three worlds were to stand in him in order, that one might not comprehend the other, as in God himself. For Adam was created from all the three worlds, an entire image and similitude of God.
But seeing he has eaten of evil and good, and introduced the outer into the middle, the outer must now break off from the middle; and a separation takes place, in which the outer must return into its aether, and the middle remains.
Thus, if one see a right man, he may say: I see here three worlds standing, but not moving. For the outer world moves by the outer body, but the outer body has no power to move the lightworld; it has only introduced itself into the world of light, whereby the light-world is become extinguished in man. He has, however, remained to be the dark world in himself; and the light-world stands in him immoveable, it is in him as it were hidden.
But if he be a right man by the new birth, then it stands in him as light shines through water, and makes the essence mobile and desireful, so that the essence buds. Thus it is with the new man in the Light. And as we cannot move the light of the sun, so neither can we move the eternal Light or the light-world. It stands still and shines through everything that is susceptible of it, whatsoever is thin like a nothing, as indeed fire and water are; though all is substantial, but in reference to the external as a nothing.
Thus each principle has its growth from itself; and that must be, else all were a nothing.
The principle of fire is the root, and it grows in its root. It has in its proprium sour, bitter, fierceness and anguish; and these grow in its proprium in poison and death into the anguishful stern life, which in itself gives darkness, owing to the drawing-in of the harshness. Its properties make sulphur, mercury and salt; though the fire's property makes not Sul in sulphur, but the will of freedom makes Sul in Phur, whilst the principle goes forward.
But what advances into its properties is only Phur, viz. sternness, with the other forms in the centre. This is the chief cause of life and of the being of all things. Though it is bad in itself, yet it is the most useful of all to life and the manifestation of life. For there could be no life without this property, and this principle is grounded in the internal and external world; in the internal as imperceptible, in the external perceptible by its fierceness.
The second Principle has also its growth from itself, for fire streams forth in light with its properties. But the Light transforms the fierce wrathful properties into a desire of love and joy. And therefore the fire's essence and property is wholly transformed in the Light, so that out of anguish and pain comes a love-desire, out of the stinging and raging a friendly sensible understanding.
For the Light kindles the essences with the quality of love, so that they give from themselves a growth in the property of the spirit: viz. a friendly will, morality, piety, patience in suffering, hope to be delivered from evil; continually speaking of God's wonderful works in desire and joy, ringing forth, singing and rejoicing in the works and wonders of God; always desiring to do right, to hinder evil and wickedness; always wishing to di*aw one's neighbour by love into the world of light; fleeing from evil; always subduing the evil affections with patience, in hope of being released therefrom; rejoicing in the hope of that which the eyes see not and external Reason knows not; continually pressing forth out of evil, and introducing the desire into the divine Being; always wishing to eat of God's bread.
These properties hath the new man who is born again from the light-world. These are his fruits, which the light-world continually brings forth in him quite hiddenly to the old Adam, and continually mortifies the old Adam of this world, and is always in combat with him. Which old Adam must therefore follow the new man; in sooth like a lazy ass which is obliged to carry the sack, his master continually lashing him on. Thus doth the new man to the old; he compels him, so that he must do what he would fain not do. What pertains to the joy of this world were more acceptable to the old ass; but he must thus be the servant.
Secondly, the principle has its growth, and gives its fruit to the third principle generally, viz. to the spirit of the great world, so that the external and internal turba are held in check. It presses through and gives fruitfulness; it stays the fierceness of the stars, and breaks the constellation of the spirits and also of the firmamental heaven. It resists the wrath of the devil and the devices of wicked men, so far however as there are found saints who are worthy of it.
The third Principle has also its growth; and therein were generated and created from what is inward the stars and elements, which in this place together with the sun are called the third principle. For the two inward worlds, viz. the fire-world and light -world, have manifested themselves by the third principle; and all is mixed together, good and evil, love and enmity, life and death. In every life there is death and fire; also, contrariwise, a desire of love, all according to the property of the internal world. And two kinds of fruit grow therefrom, evil and good; and each fruit has both properties. They show themselves moreover in every life in this world, so that wrath and the evil quality are always fighting against love, each property seeking and bearing fruit. What the good makes, that the evil destroys; and what the evil makes, that the good destroys. It is a perpetual war and contention, for the properties of both the inward principles are active externally; each bears and produces fruit to the internal kingdom, each will be lord.
Cold, as the issue from the inward centre, from the fierceness of death, will be lord, and be continually shutting up in death; it always awakens the sting of death. And heat, as the issue from the right fire, will also be lord; it would subdue and consume all, and will be always crude or unfashioned, without a body. It is a spirit, and desires only a spirit-life. It gives sting to the cold, for oftentimes it kills it, so that it must forego its right and surrender itself to the heat.
In the same way the sun, or the light, will also have reason and be lord. It overcomes heat and cold, for it makes in its lucid gentleness water, and introduces in the light's spirit a friendly spirit, viz. the air; although fire gives the force of the wind, and the sun the gentle spirit which is properly called air. It is indeed one, but has two properties, one according to the fire, as a terrible uplifting, and one according to the light, as a gentle life.
The external principle is thus a perpetual war and contention, a building and breaking; what the sun or the light builds, that the cold destroys, and the fire consumes it entirely.
In this struggle its growth rises in mere combat and disunion; the one draws out of the earth its fruitfulness, the other destroys or swallows it up again.
In all animals it causes malice and strife; for all animals and all the life of this world, except man, is only a fruit of the third principle and possesses only the life of the third principle, both its spirit and body are only this. And all that moves in this world, and man by his spirit and visible body in flesh and blood, is also only the fruit of this same essence, and nothing else at all.
But seeing he has in himself also the two inward worlds (which give him the right understanding, discernment and disposition; which also during this time of the earthly and elemental body are in conflict with one another), let him therefore take heed; the world that he makes lord in him, the same will eternally be lord in him. During this time he can break, and no farther. When the outward breaks, then all stands in its aether. The soul is free, and is the punctum, and has the understanding; it may incline whither it will and may support which principle it pleases; the aether into which it enters, there it is eternally.
And thus we understand the foundation of the three principles (like as the tongue of the beam of a balance); what God and eternity is and is able to do, and what growth each principle gives from itself, from its property, and how we are to investigate the ground of Nature.
Thus the first part or point is completed.
THE SECOND POINT
Of the mixed tree of evil and good
or the life of the three principles in one another;
how they unite and agree.
Although the properties, viz. sour, bitter, anguish and the sharp pang in fire remain eternally even in the light-world, yet none of them is manifest in its property; but they are all of them together only causes of life, mobility and joy.
That which in the dark world is a pang, is in the light-world a pleasing delight; and what in the dark is a stinging and enmity, is in the light an uplifting joy. And that which in the dark is a fear, terror and trembling, is in the light a shout of joy, a ringing forth and singing. And that could not be, if originally there were no such fervent, austere source.
The dark world is therefore the ground and origin of the Light-world; and the terrible evil must be a cause of the good, and all is God's.
But the light-world is only called God; and the principle between the light-world and dark world is called God's anger and fierce wrath. If this be awakened, as by the devil and all wicked men, these are then abandoned of the Light and fall into the dark world.
The dark world is called death and hell, the abyss, a sting of death, despair, self-enmity and sorrowfulness; a life of malice and falsehood, in which the truth and the light is not seen and is not known. Therein dwell the devils and the damned souls; also the hellish worms, which the Fiat of death has figured in the motion of the omnipresent Lord.
For hell hath in the darkness the greatest constellation of the fervent, austere power. With them all is audible as a loud noise. What rings in the Light, knocks and thumps in the Dark, as is to be seen in the thing men use to strike upon, that it gives a ringing sound. For the sound is not the thing; as a bell that is rung is itself not a sound, but only a hardness and a cause of the sound. The bell receives the stroke as a knocking, and from the hard knocking proceeds the ringing sound. The reason is this, that in the matter of the bell there is an element, which, at creation, in the motion of the omnipresent God, was shut up in the hardness; as is to be seen in the metalline tincture, if men would not be so mad and blind.
We recognize, then, that in hell, in the abyss, there are many and divers spirits, not only devils, but many hellish worms according to the property of their constellation, and void of understanding. As in this world there are irrational animals — worms, toads and serpents — so has also the abyss such in the fierce wrathful world. For all willed to be creaturely, and is gone into a being, so that the wrath-mirror also exhibited its wonders and manifested itself.
There is indeed no feeling of pain in the hellish worms, for they are of the same essence and property. It is their life, and is a nature that is hidden to the outer world; but the Spirit of God who in all three principles is himself the source in accordance with each property, he knows it and reveals it to whom he will.
If now we would say how the three principles are united together, we must place fire in the middle as the highest force, which brings to each principle a satisfying life and a spirit that it requires. There is, therefore, in the principles no strife; for fire is the life of all the principles, — understand, the cause of Life, not the life itself. To the abyss it gives its pang, viz. the sting, so that death finds itself in a life; else the abyss were a stillness. It gives it its fierceness, which is the lift, mobility and original condition of the abyss; else there were a still eternity and a nothing.
And to the light-world fire gives also its essence, else there were no feeling nor light therein, and all were only one. And yet beyond fire a Nothing, as an eye of wonders that knew not itself, in which were no understanding; but an eternal hiddenness, where no seeking or doing were possible.
And to the third principle, viz. to the kingdom of this world, fire gives also its essence and quality, whereby all life and growth rises. All sense, and whatever is to come to anything, must have fire. There springs nothing out of the earth without the essence of fire. It is a cause of all the three principles, and of all that can be named.
Thus fire makes a union of all the three principles, and is for each the cause of being. One principle fights not against another, but the essence of each desires only its own, and is always in combat; and if that were not, then all were a still nothingness. Each principle gives to the other its power and form, and there is a perpetual peace between them.
The dark world has the great pain and anguish which gives birth to fire, so that the will longs after freedom, and freedom longs after manifestation, viz. after essences, and gives itself to fierceness that it may thus manifest itself. And it is brought thus into fire, so that from fierceness and freedom a fire arises. It gives itself to fierceness to swallow up in death; but passes out of death with the received essences into a sphere of its own, as into a special world or source; and dwells in itself unapprehended by death and the dark world, and is a light in itself.
Thus are death and fierceness a mother of fire, also a cause of the light-world; a cause, moreover, of all the essence of the third principle, a cause of all the essences in all lives. How then should one principle fight against another, if each vehemently desires the other?
For the angelic light-world, and also this our visible world, must have the essence of dark death for their life and source; there is a continual hunger after it.
But each principle makes the source according to its property. It gives to the evil its good, and unites itself with it, and of three makes one, so that there is no strife between the three principles. But in the essence there is strife; and that must be, or all were a nothing.
But we are to consider whence enmity has its origin. God has in each principle created creatures from the nature and proprium of the principle, therein to remain. And if they remain not therein, but introduce another thing by their imagination into themselves, into their property, that is an enmity and torment to them, as to the devil and fallen man. Both these are gone out from the light -world; the devil into the abyss of the strong wrath-power through pride, and man into this world, into the mystery of multiscience, as into the wonders.
And now man has a difficulty and struggle to come out again; and this world, into which he has entered, holds him, for it will have him; and if he go out from it by force, it becomes hostile to him, assails him, and will not suffer him in itself.
Hence it is that the children of this world do hate, vex, strike, kill and drive from them the children of light, for the spirit of this world impels them thereto. To which also the devil helps, for he knows that this world rests upon the abyss, and that he will receive the children of this world at the dissolution of this Mystery into his kingdom. Therefore he drives the children of God from this world, lest they introduce his children of this world along with them into the world of light.
But if man had been created for this world, he would certainly let him alone; but he continually desires to recapture his royal seat which he had, and from which he was cast out; and if he may in no wise obtain it, he would deny it to the children who are to possess it.
Now this is for man highly to consider, and not to be so blind. Every man has entered into the mystery of this world; but he should not therefore as a prisoner enter also into the earthly craving of the confining of death, but should be a discerner and knower of the Mystery, and not the devil's butt and fool. He should by the imagination continually go out again into the lightworld for which he was created, in order that the light may give him lustre, that he may know himself and see the outer Mystery. Then he is a man. But if not, he is the devil's fool and the ape of the light-world. Just as an ape will be knowing and play with everything, and imitate everything, so it is with the earthly man, who is but an ape. His juggling tricks with the lightworld, when he presses not thereinto with earnestness, but only plays therewith, — this the devil derides, and accounts him a fool. And so he is; he is an animal-man. So long as he is attached with his will to the external, and regards this world's good as his treasure, he is only a man with this world's essence, and not with the essence of God's lightworld; and he gives his body to this world or to the earth, and his soul to the abyss of the dark world.
Thus we give you to understand that in the tree of the three principles, these agree very well together, but not the creatures; for the creatures of each principle desire not the others. And there is a strong bar and closure between them, so that we know not, nor shall we see the others.
But the devil's envy wars against the human race, for they have possessed his seat. Therefore it is said: Man, seek thyself, and see what thou art, and beware of the devil. So much on the second point, how the three principles can agree unitedly together.
THE THIRD POINT
Of the origin of contrariety in growth, in that life becomes strifeful in itself.
CHAPTER IVA thing that is one, that has only one will, contends not against itself. But where there are many wills in a thing, they become contending, for each would go its own conceived way. But if one be lord of the other, and has entirely full power over all the others, so that it can break them if they obey it not; then the thing's multiplicity has its existence in one reality, for the multitude of wills all give themselves to obedience of their lord.
And thus we give you to understand life's contrariety, for life consists of many wills. Every essence may carry with it a will, and indeed does so. For sour, bitter, anguish and acid is a contrarious source, each having its own property, and wholly adverse one to the other. So is fire the enemy of all the others, for it puts each source into great anguish, so that there is a great opposition between them, the one being hostile to the other, as is to be seen in heat and cold, fire and water, life and death.
So likewise the life of man is at enmity with itself. Each form is hostile to the other, and not only in man, but in all creatures; unless the forms of life obtain a gentle, gracious lord, under whose control they must be, who can break their might and will. That is found in the Light of life, which is lord of all the forms, and can subdue them all; they must all give their will to the Light. And they do it also gladly, for the Light gives them gentleness and power, so that their harsh, stem, bitter, anguishful forms are all transformed into loveliness. They all give their will to the Light of life, and the Light gives them gentleness.
Plurality is thus transformed into unity, into one will which is called the mind, and is the fountain from which the one will is able to draw evil and good. This is done by imagination, or by representation of a thing that is evil or good; and hence the thing's property is susceptible of the same property in the life. The life's property seizes the property of the thing represented, be it either a word or a work, and enkindles itself therewith in itself. It kindles also the other forms of life therewith, so that they begin to qualify, and every property burns in its source, either in love or wrath, all according to the nature represented. Whatever the imagination has seized, that it introduces into the mind.
We give you therefore to understand that when the mind thus enkindles itself in a form, it enkindles the whole spirit and body, and forthwith carries its imagination into the inmost fire of the soul, and awakens the inmost centrurm naturae. This, when it is enkindled, be it in wrath or love, apprehends itself in all the seven forms of Nature, which reach after the spirit of the soul's will, wherein is the noble image in which God reveals himself, and introduce their enkindled fire thereunto. As you have a similitude of this in fire: According to the matter in which it burns, such a light does it give; as is to be seen in sulphur compared with wood, and in many things besides.
We understand then by this, that whatever nature and property the fire hath, such a property getteth also the light and the power of the light.
Seeing then our noble image of God stands in the Light of life, in the soul's fire, it is highly recognizable by us how the spirit of the soul's will or the noble image is corrupted, and becomes enkindled in the source of wrath, often also in the source of love. And we see here our great danger and misery, and do rightly understand why Christ has taught us patience, love and meekness, viz. that the soul's fire kindle not itself in wrath, also that we give not occasion to others to kindle their souls' fire in wrath, in order that God's kingdom be not hindered.
Herein we recognize our heavy fall, that Adam has introduced into our souls' fire earthly matter, which burns as often as a source is awakened in the centre of the property of wrath. We see thus how we lie captive in God's wrath between anger and love, in great danger.
And we give you this highly to recognize. You know, as we have set forth above and in all our books, how from fire light proceeds as another principle, and yet has the fire's property and power, for the fire's centre gives them to the light's centre. And how the light is also desirous, and has a matrix of longing desire, which makes itself pregnant in desire with the power of the light, viz. with the gentleness of the light; and in this pregnancy lies the substance of the light, that is in the pure love of the Divine Nature.
And then we have informed you how the fire draws this substance into itself, uses it for its light's essence, and swallows it up in itself, but gives from the essence another spirit, which is not fire. As indeed you see that fire gives two spirits: One that is furious and consuming, consisting of fierceness as property of the first matter; and secondly an air-spirit, which is the property of the light's gentleness.
We are now to consider in what matter fire burns in the first essence. In whatever it has kindled itself, in love or anger, that is, in earthly or divine desire, such a fire it is, and gives also such a fire of light, and such a spirit from the fire of light.
Now, if the matter of the first fire, wherein the fire burns, be good, then has the other fire of light also a good property, savour and source, and gives also a good, powerful, lovely light, and from the light's centre also a good and powerful spirit; and this spirit is the similitude of God, the noble image.
But if the first fire be evil in its essence, and has an evil matter in which it burns, then is also the life's light a false source and a dim shining, as is to be seen in a sulphurous light; and the centre of this desiring light brings also out of its property such a matter into its fire, and the fire gives such a spirit from itself.
It is now evident what spirit can or cannot attain the freedom of God. For the soul's spirit or the image which has in itself the dim, dark property, cannot be capable of the clear light of God. Further, if it has in itself fierce wrathful essences and qualities, at cannot unite with the gentleness of God and inqualify with it; for wrath is enmity against love and gentleness, and love suffers not wrath within it. Here they are separated: love thrusts wrath from it, and neither does wrath desire any more the property of love.
For as soon as fire gives spirit from itself, it is perfect, and separates into its proprium, be it a spirit of light, or a dark wrathful sulphurous spirit. And into the same essence from which it is gone out does it desire to return again; for it is its property, be it in love or enmity to love.
Accordingly we understand what spirits or souls live in the source of enmity, and how enmity originally arises, so that a life is at enmity with itself from the first matter unto the life's light. The cause lies in the wheel of Nature, in the seven spirits or forms, each of which has its own property; and in whichever property the mind becomes enkindled, such a property getteth its soul's fire together with the will's spirit, which straightway aspires after substance and being, how it may realize that with which the spirit of the will is pregnant.
Now it is necessary to break the earthly will's power and kill the old evil Adam, and bring his will-spirit by compulsion and force out of wickedness. For here, in this time, that is possible; because the third principle by the water which gives gentleness is attached to the centre of the inward nature, and holds it captive as it were in its quality.
But if the spirit of the soul's will, as the inward centre of light, breaks off from the outward and remains alone, then the soul's spirit remains in its property. For there is little remedy unless the spirit of the will have in the time of the external life turned round to God's love, and attained this as a sparkle in the inward centre. Then something may be done. But in what agony and travail that is done, experiences full well the sparkle of love, which has to break down dark fierce death. It is purgatory enough to it. In what enmity life stands, in terror and anguish, till it can sink into the sparkle, into the freedom of God, he indeed experiences who departs from this world so nakedly with little light. This, the present much too wise world regards as a jesting matter; but what kind of knowledge it has, it shows by its doing.
And thus we understand also the devil's fall, who was an angel; how he imaginated back into the centre of the first property, and sought great strength and might (as the present world seeks great might and honour), and despised the light of love. Albeit he supposed the light would burn for him thus (and the world also hopes and supposes the light of God shall burn in its pomp), and he willed to enkindle himself still more vehemently, to see if he could dominate over all thrones, and over the essence of the Deity in gentleness; which proved to be his fall, as will happen also to the present world.
Therefore let every man learn hereby to beware of pride and covetousness; for the devil's fall came through pride and covetousness, in that he kindled in himself the centre of the dark world. Hence he was cast out of the light-world into the dark world. And thus it fares with all men, who, abandoning meekness and humility, enter into wrath, pride, covetousness and envy. All these imaginate into the centre of the dark Nature, as into the origin of Nature, and withdraw into the dark fire of the source of anguish, where the noble image is introduced into another quality, so that it must be in fear and enmity, each form of life being hostile to the other.
And we see also very exactly herefrom, how God's kingdom is found only in the bright clear light in freedom, in love and gentleness; for that is the property of the white clear light. As is to be seen in outer nature, that where there is a pleasant, mild and sweet matter for the outer fire (which is but the fierceness of the inner fire), that also a pleasant light and odour arise from it. Much more is this so in the spirit-fire, to which no comprehensible or external being belongs; but where the seven spirits of Nature make in themselves a fire, which is only a property and a source of fire, as indeed the dark world and light-world stand in such a spiritual property.
As also the inner man, who is from the Eternal and who goeth into the Eternal; he has only the two worlds in him. The property to which he turns himself, into that world is he introduced, and of that world's property will he eternally be, and enjoy the same; either a source of love from the light-world of gentleness, or a hostile source from the dark world.
Here he buds and grows in the middle world between the light-world and dark world; he may give himself up to which he pleases. The essence which obtains the dominion in him, whether fierceness or gentleness, the same he embraces, and it hangs into him and leads him; it gives him morals and will, and unites itself wholly with him; and thereinto man brings the spiritual man, viz. the image which God created from His being, from all the three principles.
Therefore it is said: Take the cross upon thee; enter into patience, into a meek life. Do not what the dark centre of wrath incites thee to, nor what the falsehood and pleasure of this world entice thee to; but break both their wills. Neither provoke any to anger. For if thou deal falsely, thou dost incense thy brother and hinder the kingdom of God.
Thou shouldst be a leader into the kingdom of God, and enkindle thy brother with thy love and meekness, that he may see in thee God's essence as in a mirror, and thus in thee take hold also with his imagination. Doest thou this, then bringest thou thy soul, thy work, likewise thy neighbour or brother into God's kingdom, and enlargest the kingdom of heaven with its wonders. This has Christ taught us, saying: If any smite thee on one cheek, offer him the other also; if any take away thy cloak, withhold not from him thy coat also (Matt. v. 39, 40); that he may have in thee a mirror and retreat into himself, see thy meekness, acknowledge thou art God's child, and that God's Spirit leads thee; that he may learn of thee, descend into himself and seek himself. Else, if thou oppose him with defiance and spite, his spite becomes kindled still more, and at last he thinks he is acting right to thee. But thus he must certainly recognize he doth thee wrong.
And as God's love resists all wicked men, and the conscience often dissuades from evil, so also thy meekness and patience go to his bad conscience, and arraign the conscience in itself before God's light in the wrath. In this way many a wicked man goes out from his wickedness, descends into himself and seeks himself. Then God's Spirit puts him in mind of thy patience, and sets it before his eyes, and so he is drawn thereby into repentance and abstinence.
Not that one should not defend oneself against a murderer or thief, who would murder and steal. But where one sees that any is eager upon unrighteousness, one should set his fault openly with a good light before his eyes, and freely and of good will offer him the Christian richly-loving heart; that he may find actually and in fact, that it is done out of love-zeal to God, and that love and God's will are more to that man than the earthly nature, and that he purposely will not consent to anything passionate or evil being done; that he may see that the children of God do love more the love of God and do cleave more to it than to any temporal good; and that God's children are not at home in this world, but only pilgrims, who gladly relinquish everything of this world so that they may but inherit the kingdom of heaven.
All this the Spirit of God puts before the evil-doer in the life's light, and exhorts him thereby to conversion. But if he will not, then the wrath of God makes hellish fire from it, and finally gnaws him, to see if even yet he would know himself and repent. Persisteth he in wickedness, then is he a wholly evil tree, grown in the wrath of God, and belongs to the abyss, to the dark world of anguish, to the dark God Lucifer; there he must devour his own abominations. So much on the third point.
THE FOURTH POINT
How THE HOLY AND GOOD TREE OF ETERNAL LIFE GROWS
THROUGH AND OUT OF ALL THE GROWTHS
OF THE THREE PRINCIPLES AND IS LAID HOLD OF BY NONE.
A thing that dwells in itself can be grasped by nothing, for it dwells in nothing; there is nothing before it that can hold it in check, and it is free also from the thing without it.
And thus we give you to understand concerning the divine power and light, which dwells in itself and is comprehended in nothing; nothing touches it, unless it be of the property thereof. It is everywhere in Nature, yet Nature touches it not (understand, the outer Nature of the world). It shines therein as the sun in the elements. The sun shines in water, also in fire and through the air, and yet is not seized or held by any of them. It gives to all beings power, and makes the essential spirits lovely and joyous. It draws by its power essence out of the earth, and not only essence, but also the being of the essences, which gives out of the essence a body.
What the sun does in the third principle by transforming all hostile essence and quality into gentleness, that God's light does in the forms of the Eternal Nature.
It shines in them and also from them; that is, it kindles the forms of Nature, so that they all obtain the Light's will, and unite themselves and give themselves up wholly to the Light; that is, they sink down from their own essence and become as if they had no might in themselves, and desire only the Light's power and might. The Light accordingly takes their power and might into itself, and shines from this same power. And thus all the forms of Nature attain to the Light, and the Light together with Nature is but one will, and the Light remains lord.
Else, if the wills in the stern forms of Nature will be lord, there is a separation and an eternal enmity. For one form is always at enmity with the other; each elevates itself. And therefrom comes contrariety, that a creature is so evil, wrathful and hostile, that often life is at strife in itself.
And as we know that the Light comes to the aid of the stern life of Nature, of the properties of the essences, so that a joyous life arises, and is thus changed in the Light; so also we know that the life of dark wrathfulness is the enemy of the Light, for it cannot catch the Light. The eternal Light shines through the darkness, and the darkness cannot comprehend it; for the plurality of wills in the dark Nature are all shut up in death; the Light shines not in them, but through them; they seize not, nor do they see the Light. Nevertheless, the Light is in the dark world, but it fills not the darkness; and therefore the essences of the dark world remain a hostile poison and death, the essences being at enmity with themselves.
Thus there are three principles in one another, and one comprehends not the other; and the eternal Light cannot be laid hold of by anything, unless that thing fall into death, and give its essence voluntarily to the fire of Nature, and pass with its essential will out of itself into the Light, and abandon itself wholly to the Light; and desire to will or to do nothing, but commit its will to the Light, that the Light may be its will.
Thus the Light seizes it, and it also the Light. And thus the evil will is given up to the Light, and the Light gives its power to the malignity, and makes of the malignity a friendly good will, which is only a love-desire; for the gentleness of the Light has wholly embodied itself in the hostile will.
So then God's will is done, and the evil is transformed into good, and God's love shines from his anger and fierce wrath; and no wrath is known in God's Eternal Nature. Thus we are to understand how the eternal Light, or the eternal Power-tree, shines through all the three principles, unapprehended by any of them; for so long as an essence is out of God's will (viz. the gentle light-will), so long is it solitary and dwells in itself, and comprehends nothing of God. But if it unite itself to God, and break and sink its own will, then it is one spirit in and with God, and God shines from that essence.
And we understand also why the wicked soul, as well as the devil, sees not and knows not God; namely, because their will will not unite itself to God, it will itself be lord. It remains accordingly without God, only in itself, and God remains also in himself; and so one dwells in the other, and knows nothing of the other, for one turns its back to the other, and sees not the face of the other.
And thus the world of light knows nothing of the devils, and the devils know nothing of the world of light, save only this, that they were once in it. They represent it to themselves as one who sees in imagination; although the light-world no longer yields itself up to their imagination, neither do they imaginate after it, for it terrifies them; also they are ashamed about it.
So likewise we are to understand concerning the outer world. God's light shines through and through, but is apprehended only by that which unites itself thereunto. Seeing then this outer world as it were dumb and without understanding in respect of God, therefore it remains in its own will, and carries its own spirit in itself, although God has given it a Nature-god, viz. the sun, into which every being should cast its will and desire; whatever is in this world and does not do so, that remains in itself a great malignity and is its own enmity.
And this world is recognized as a special principle because it has a Nature-god of its own, namely the sun; and yet truly the light of the Deity shines through all, through and through. The light of the sun takes essence from God's fire, and God's fire from God's light. And thus the light of the sun gives this power to the elements, and they give it to the creatures, also to the plants of the earth; and all that is of a good property receives thus God's power as a lustre through the mirror of wisdom, from whence it has its growth and life.
For God is present to every being, but not every being receives him into its essence; but as in the mirror of the aspect in the sun's virtue; for the sun proceeds from the eighth number. Its root from which it receives its brightness is the eternal fire, but its body is in this world. Its desire is directed wholly into this world, in which it shines; but its first root is in the first world, in the fire of God. This world gives being to its desire, and it gives its power to being, and fills every being in this world, as God's light does the divine lightworld. And if God's fire should burn no more, the sun would be extinguished, and also the divine Light-world; for God's fire gives essence to both, and is a principle of both. And if the dark world were not, neither would these two be; for the dark world gives occasion for God's fire.
The three worlds must accordingly be in one another, for nothing can subsist without a ground. For the dark world is the ground of Nature; and the eternal unfathomable will, which is called Father, is the ground of the dark world, as above set forth. And the light-world is hidden in the dark world, and also the dark world in the light-world.
It is to be understood thus: This world is shut up in the wrath of God as in death; for wrath springs up in this world's essence. If that were not so, then might this world's essence seize God's light.
Thus this world receives only a reflection of God through the sun's power. The sun is not God's light, for it shines not wholly in divine essence, but shines in elemental essence. It has God's fire as its root, but is filled with this world's essence. For it is desirous as a magical craving, and receives in its imagination and craving the power of the stars and elements; and from this it shines also.
Though God's fire is its root, yet it belongs not to God's kingdom. And here we understand how the devil is the poorest creature; for he cannot move a leaf except wrath be therein, and then he moves it according to the property of wrath. For the light and the power of this world is repugnant to him; he enters not with his will into the property of the light, neither is he able to do so. He stands backward to the light of the sun in his figure and property, and therefore the sun's light profits him nothing. And all that grows in the sun's power, that unites itself unto the sun, that he is enemy to; his will enters not readily thereinto.
If we consider all this, and pass from the inward world into this outward visible world, we find that the essence of the external world has proceeded from the internal, viz. from the imagination or desire of the internal world. And we shall find in the external world the property of the two inward worlds; also how the wills of both properties are moving and manifest in the external world. And then how the good, or the essence which has proceeded from the light-world, is shut up in wrath and death; and how the divine power activates all, so that all grows through and out of the fierceness of death.
For the earthly tincture has no communion or fellowship with the heavenly in the light-world. We find, however, in the earth another tincture which has fellowship with the heavenly, as in the precious metals, but is hidden in them.
And we understand thus the motion and the Fiat of the two eternal worlds, viz. the dark world and the light-world: Each has longed after being; and as God put himself in motion once for all, one world could not be moved without the other.
For the dark world contains the first centre of Nature, and the light-world the other centre, viz. the heart of God, or the Word of power of the Deity; and one world is not separated from the other.
Hereby we should recognize in what danger we stand, and think where we would plunge with our will. For if we plunge into the earthly craving, it captures us; and then the qualification of the abyss is our lord, and the sun our temporal god.
But if we plunge with our will into the world out of this world, then the light-world captures our will, and God becomes our lord; and we abandon the earthly life of this world, and take with us whatever has come from the light-world into us, — understand, into Adam; the same is carried out of this world with the will which becomes one spirit with God.
Reason says: Where are then the three worlds? It would have absolutely a separation, in which one were beyond or above the other. That, however, cannot possibly be, else the eternal unfathomable Essence were bound to sever itself. But how can that sever itself which is a nothing, which has no place, which is itself all? That cannot enter into particular existence which has no ground, which cannot be comprehended, which dwells in itself and possesses itself; but it proceeds out of itself, and manifests itself out of itself.
It makes a thing out of itself, which in itself is but a will. In itself it is a spirit, but makes out of itself a form of spirit, and the form makes a being according to the property of the spirit. As indeed this world is a being, and the inward spirit possesses it. He is in every place, yet the place comprehends him not, but he comprehends the place. The place knows nothing of him, but it feels him; for he is the power and the spirit in the place. His will goes through being, and being has no eyes to see him, but he is the seeing of the place; and is himself no place or position, but makes for himself an unfathomable position, where there is no measurement. He is all, and yet also like to a nothing in comparison with the external. What he gives out of himself, that he possesses too; he passes not into it, but he is there before being occupies the place. The place contains but a reflection of his will, as one sees one's form in a mirror, and yet cannot take hold upon it; or as the sunshine is not laid hold of in water, yet the water feels it and receives the lustre; or as the earth receives power from the sun, so that it brings forth fruit. In this way God dwells in all beings, and permeates and pervades all, yet is laid hold of by nothing.
And as we understand that the earth has a great hunger and desire after the sun's power and light, in which it draws to itself and becomes susceptible of the sun's power and light, which without desire could not be; in like manner outer nature hungers after the inner, for the outward form arises from the inner. Thus outer nature receives in itself the form of the inner as a lustre or power; for it cannot seize the inward spirit, inasmuch as he dwells not in the outer, but possesses himself in himself in the inner. 10. But the outer nature receives by the mirror the form of the spirit, as water does the lustre of the sun. We are not to think that the inner is far from the outer, like the body of the sun is from the water; though neither is that so, that the sun is far from the water, for the water has the sun's essence and property, else it would not catch the sun's lustre. Although the sun is a corpus, yet the sun is also in the water, but not manifest; the corpus makes the sun manifest in the water. And we are to know that the whole world would be nothing but sun, and the locus of the sun would be everywhere, if God was to kindle and manifest it; for every being in this world catches the sun's lustre. There is in all a min-or, that the power and form of the sun may be received in all that is animate and inanimate, in all the four elements and their essence and substance.
And so it is also with the inner light-world. It dwells in the outer world, and this receives power from it. It grows up in the outward power, and this knows nothing of it; and only feels the power, and the inward light it cannot behold; only in its life's mirror it receives the reflection thereof, for the inward power makes in the outward form a likeness of itself.
And thus then we are to recognize man. He is the inner and outer world (the cause, moreover, of the inner world in himself), and, so far as belongs to him, also the dark world. He is all three worlds; and if he remain standing in co-ordination, so that he introduce not one world into the other, then he is God's likeness.
He should introduce the form or the mirror of the light-world into the outer world, and also into the inmost dark world, and bring the power of the middle or light-world into the mirror, and then he is suspectible of the divine light; for essence seizes not the light, but the power of the light. But the mirror of power catches the light, as water does the sun; for water is as a clear mirror in comparison with earth.
Now if water be mixed with earth, it no longer catches the sun's Light; so likewise the human spirit or soul catches not God's light, unless it remain pure and set its desire upon that which is pure, viz. upon the light; for what life imaginates after, that it receives. The life of man is the form of the two inward worlds. If life desire sulphur in itself, then is Phur out of Sul its darkening; but if it desire only Sul, then it receives the power of the light, and in the power the light with its property. For in Phur, viz. in fierce wrathful Nature, life cannot remain clear as a mirror, but in Sul it can; for the life of man is a true mirror of the Deity, wherein God beholds himself. He gives his lustre and power to the human mirror, and finds himself in man, as also in angels and in the forms of heaven.
The light-world's essence is his finding or revelation, and the dark world's essence is his loss. He sees not himself in the dark world, for it has no mirror that were susceptible of the light. All that imaginates after the dark world's essence and property, that receives the dark world's property, and loses the mirror of God. It becomes filled with dark wrath; like as one mixes water with earth, and then the sun cannot shine therein. This water loses the mirror of the sun, and must withdraw again from the earth; else it is nevermore any mirror of the sun, but is imprisoned in the wrathful dark earth.
So it is also with human life. As long as it imaginates after God's Spirit, it receives God's power and light, and knows God. But when it imaginates after earthliness or after the dark world's property, it receives the essence of earthliness and of the dark world, and becomes filled with the same. Then is life's mirror shut up in darkness, and loses the mirror of God, and must be born anew.
As we know that Adam thus made the pure mirror earthly, and lost God's power and light, which Christ, God's Son, restored again, and broke open the earthly darkness, and forcibly introduced the mirror of God.
Thus we recognize how the holy tree grows through all things, and out of all beings; but is apprehended by no being, save only in the mirror of purity, as in the pure life of man; which life desires that tree, and it can be apprehended in no dark life. This then is the fourth point.
THE FIFTH POINT
How A LIFE MAY PERISH IN THE TREE OF LIFE.
How IT PASSES OUT OF THE SOURCE OF LOVE AND JOY INTO A SOURCE OF MISERY,
WHICH IS CONTRARY TO ALL OTHER LIVES.
CHAPTER VIIEvery life is a clear gleam and mirror, and appears like a flash of a terrible aspect. But if this flash catch the light, it is transformed into gentleness and drops the terror, for then the terror unites itself to the light. And thus the light shines from the terrible flash; for the flash is the light's essence, it is its fire.
The flash contains the centrum naturae, being the fourth form of Nature where life rises, which in the steady fire, as in the principle, attains to perfection, but in the light is brought into another quality.
Now, the origin of the imagination [magical attraction] is in the first form of Nature, viz. in the desiring sourness, which carries its form through the dark world unto fire; for the first desire goes through all forms, makes also all the forms, and is carried as far as to fire. There is the dividing bound-mark of spirit, there it is born. It is now free. It may by its imagination go back again into its mother the dark world, or, going forward, sink down through the anguish of fire into death, and bud forth in the light. That depends on its choice. Where it yields up itself, there it must be; for its fire must have substance, that it may have something to feed upon.
Will the spirit eat of its first mother the sourness, that is, will it give to its fire for food the fierce essentiality in the centre, or the light's essentiality in the lightworld, that is all in its own power; whatever its fire receives, in the property thereof does it burn.
In the dark property it burns in the dark, harsh, stern source, and sees in itself as a flash; it has only the mirror of darkness, and sees in the darkness. In the light's property it catches the gentleness of the light, in which the light-fire burns, and sees in the light-world. All is nigh unto spirit, and yet it can see in no other world or property save in that wherein its fire burns; of that world is the spirit only susceptible, it sees nothing in the other world; it has no eyes for that. It remains to it an eternal hiddenness, unless it has been in another world and gone out from thence, and given itself to another fire, as the devils did, who have indeed a knowledge of the light-world, but no feeling or seeing thereof; the light-world is nigh to them, but they know it not.
And now we are to recognize life's perdition, which comes about in the first Principle. There is the hinge, there the will may plunge whither it will, If it set its desire upon plurality and will itself be lord, then it cannot lay hold of plurality otherwise than in a dark, stern sourness, in the dark world. But if it desire to plunge into the nothing, into freedom, it must abandon itself to fire; and then it sinks down in the death of the first principle, and buds forth out of the anguish of fire in the light. For when it abandons itself, the eternal will to Nature (which is God the Father) leads it out through fire into himself. For with the abandoning it falls unto the first will to Nature, who brings it by the other will, which is his Son or Heart, out of the anguishful Nature, and places it with the Son's will in freedom beyond the torment of fire. There it obtains, instead of plurality, all; not for its own glory or power, but for God's glory and power; God is in it both its will and its doing.
But whatever will itself be lord in fire, that goeth into its own number, into its essence which itself is; and whatever surrenders its power, surrenders also its fire-burning, and falls unto that which is a cause of fire, viz. unto the eternal will of God.
Thus it has fallen into freedom out of its fire of torment, and freedom kindles its fire. Its fire is now become a light and a clear mirror, for it has yielded itself up to Freedom, viz. to God. And thus its fire is a semblance and reflection of the Majesty of God.
But that which will not, but will itself be lord, that remains its own; it cannot bring itself in its own forms higher than to fire, moreover only to the flash; for no clear fire can burn in it, seeing it has in itself no clear substance for fire. The centrum naturae has nothing in itself from which a clear brightness is able to arise; but the freedom out of Nature is a cause of such shining. Whatever yields itself up to Nature, yet desires not Nature's property but freedom, that becomes enkindled in its flash of life by freedom, in the way the second Principle has enkindled itself.
Thus we understand how a life perishes, that is, how it introduces itself in anguish and torment into darkness; namely, when it will be its own lord and desires plurality. If it will not give itself up to death, then it cannot attain any other world.
For every life arises in the torment of anguish, in Nature, and has no light in itself, except it enter into that which gives birth to Nature; there it receives light.
For all that is in Nature is dark and in anguish, as is to be recognized by this world. Were the sun to be taken away, there would be nothing but anguish and darkness. And therefore God put himself in motion, so as to give a light to this world, that the external life might be in light.
But as regards the inner life of the soul, it has another form. This inner life can the external not attain. Hath the soul's fire not God's light, neither can the soul's will enter into God's light; it must remain in the darkness of the Eternal Nature.
External Reason thinks, if the outward eye sees, that is good; there is no other seeing possible. Bad enough, forsooth! When the poor soul borrows the external mirror, and must make shift with this alone, where is its seeing? When the external mirror breaks, wherewith will it see then? With the terrible fire-flash in the horror, in the darkness; it can see nowhere else.
Therefore it often happens when the poor captive soul beholds itself in the inward root, and thinks what will follow when for it the external mirror breaks, that it is terrified, and plunges the body in fear and doubt.
For it can look nowhere where its eternal rest might be, but it finds that it is in itself in utter unrest, moreover in a darkness; it has the external mirror only by way of loan.
As long as the soul is in this body, it may indeed make shift with the sun-mirror, for the sun has in its root the inner fire as the principle of the Father. From this fire the soul receives a lustre or mirror in the essence of the body, so that it is able thus in this earthly, transitory life to be in joy. But when the external mirror breaks, that is at an end; and the soul's fire goes into the eternal house of mourning, into the centre of darkness.
The soul has in the time of the outer body three mirrors or eyes of all the three worlds. The mirror to which it turns itself, by that does it see. But it has no more than one as a natural right, namely the fire-flash, the fourth form of the dark world, where the two inward worlds separate (one into the darkness, the other into the light), and where its eternal origin is. The world into which the soul introduces its will, in the same it receives also substance, viz. a spiritual body. For this substance becomes for the soul's fire a food, or matter of its burning.
And therefore God has introduced the soul into flesh and blood, that it might not so easily become susceptible of the wrath-essence. Thus it has its delight meanwhile in the mirror of the sun, and rejoices in the sidereal essence. Presented to it is
(1) the light-world in its true fire,
(2) the dark world in the fire-root,
(3) the outer elemental world in the astral source. Among them hovers the great mystery of the soul's fire.
The world to which the soul unites and abandons itself, from that it receives substance in its imagination. But because it has in Adam turned itself to the spirit of this world, and carried its imagination into the same, its highest desire is now in the essence of the sun and stars, and by this desire it draws the spirit of the outer world with its substance of four elements continually into itself, and has its greatest joy therein; in which it is in a strange lodging as guest, for the abyss is beneath it, and there is great danger.
Here external Reason says: God has created the soul in flesh and blood in the outer world, what harm can that do it? This Reason knows no more of the soul's origin than a cow does of a new stable door. She looks at it, and it seems to her to be strange; so also to external Reason the inner world seems to be something strange.
It finds itself in the outer world, and aspires after that which the outer world has; and yet finds in itself the inner world, which continually arraigns the soul before God's wrath. It finds also the light-world, to which the inward desires of the soul's principle look. It feels indeed the longing after God, but the outer world hinders this and covers it up; so that the desire after God's world cannot kindle fire in itself. If that were done, then would the lightworld be manifest in the first principle, and the noble image of God would be revealed.
This is also hindered by the devil, who possesses the root of this world in the soul's fire. He is always holding up to the soul evil earthly things, or moving the root in the centre of Nature in the fierce wrath; so that the poor soul enkindles itself either in the wrath-fire in the evil poisonsource, or else in fear and doubt of God's love. He has then carried the day, and sets before the soul external power, authority and honour, also the splendour and pomp of the outer world. Then the soul bites at this, and tickles itself therein with imagination; and yet cannot truly enjoy the same, for it is only a borrowed mirror.
The poor soul is thus drawn away from God's light, and is sinking always into perdition, viz. into the dark house of misery, into the dark world. That did Adam prepare for us when he introduced his desire into earthliness. And thus the poor soul swims now in earthly flesh and blood, and is always eating of the tree of temptation of evil and good, and is drawn strongly by both; and the serpent's monstrous shape is in the midst, in the source of wrath, and continually blows up the anger and fierce wrath.
Here then can the noble lily-branch nowhere recover itself, often also not recognize itself. It is oftentimes overwhelmed with the fierceness of malignity, so that it is as if it were wholly destroyed; and it would be destroyed were the mirror of the Deity not turned towards it, in which the spirit of the will of the poor captive soul may recover itself, and regenerate itself therein.
For in the mirror of the light-world the incarnation of Christ is presented to the soul's spirit; and the Word that became man stands in sound, and is in action. Therein may the soul's spirit recover itself and generate itself anew; else it were often past help with the poor soul, when it is immersed in wrath and in the poison of the dark world.
And thus we understand at bottom what the destruction of the noble tree, or the image of God, is, namely this:
The entire man is in his being the three worlds. The soul's centre, viz. the root of the soul's fire, contains the dark world; and the soul's fire contains the first Principle as the true fire-world. And the noble image, or the tree of divine growth, which is generated from the soul's fire and buds forth through fierce wrathful death in freedom or in the world of light, contains the light -world or the second Principle, And the body, which in the beginning was created out of the mixed substance which at creation arose from the light-world, the dark world and the fire-world, contains the outer world or the third mixed Principle.
The right soul is the spirit of these three worlds, as God's Spirit is the spirit of all the three worlds. In the dark world it is wrathful, stern and an austere source, and is called God's anger. In the light-world it is lovely, gentle and joyous, and is the spirit from God's Heart, the Holy Spirit. In the outer world it is the spirit of air, as also of fire and water, and may be used as man pleases, all unto the great wonders.
Thus is man according to the particular person the great mystery in the three worlds. The world to which he turns himself, in which he produces fruit, the same is lord in him, and this world becomes manifest in him; the other two remain hidden. As fire is hidden in wood, so light or the light-world remains hidden in the wrathful dark world; as also in malignity, in the distemper of the inner world in the outer world.
But if the lightworld cannot become manifest in man so as to be lord, then the soul at the breaking of the outer world remains only in the dark world; for there it is no longer possible for the light-world to be kindled. There is for the light no longer any mirror that were turned towards the soul. The heart of God is not manifest therein, nor eternally can be (for the dark world must be, else the Light would not be manifest); but here in this world that may be.
And though a soul be plunged in the deepest abyss, and lies in the wrath of God, yet in the external light of the sun it has before it the lightmirror wherein the divine power reveals itself, as also the mirror of the incarnation of Christ, which in the inner dark world never is known.
And our whole teaching is nothing else than how man should kindle in himself God's light-world. For if this be kindled, so that God's light shines in the soul's spirit, then the whole body hath light, as Christ says: If the eye be light, then is the whole body light (Matt. vi. 22, 23) . He means the soul's eye. And if the wrath of the dark world be kindled, then are body and soul dark, and have only a lustre from the sun. If the divine light be kindled, it burns in love and meekness; and if the wrath of the dark world be kindled, it burns in stinging envy and hate, in fierce rage, and flees away in the external mirror of the sun's light into pride, and will always be mounting above the source of love, whereupon follows scorn and contempt of meekness and of all that is lowly.
And here man should prove or try himself, and recognize which world is lord in him. If he find that anger, wrath, envy, falsehood, lying and deceit is his desire; also pride, avarice, and continual greed of honour and earthly pleasure, that he is but a perpetual itch for wantonness and lewdness; then he may know with certainty that he burns with anger, wrath, envy, falsehood, lying and deceit in the dark, viz. in the dark world's fire. For this fire gives such essence, desire and will.
And the other desire, viz. earthly pleasure, pride, thirst for honour, avarice, and the perpetual wanton bestial itch of concupiscence, is the fruit which grows out of the dark world in the outer world.
As love buds out of death (where the spirit of the will yields up itself to the fire of God, and sinks down as it were in death, but buds forth in God's kingdom with a friendly desire always to do well); so hath the will of wickedness given itself to perdition, viz. to wrathful, stern, eternal death, but buds forth with its twig in this corrupt world in outer nature, and bears such fruit.
By this should every one learn to know himself, he need only search for his distinctive property. To whatever his will constantly drives him, in that kingdom does he stand; and he is not a man as he accounts himself and pretends to be, but a creature of the dark world, viz. a greedy hound, a proud bird, a lustful animal, a fierce serpent, an envious toad full of poison. All these properties spring in him, and are his wood from which his fire burns. When the outer wood, or the substance of four elements, abandons him at his death, then the inner poisonous evil quality alone remains.
What figure now must stand in such a quality? None else but what was strongest amongst these properties; this is figured in the hellish Fiat in his form, as a venomous serpent, a dog or other beast. The property to which the spirit of the will has given itself up, that same property is afterward the soul's image. And this is one part.
Further, man should prove or try himself in his desire (for every man has these evil properties in him), to see whether he finds in himself a constant longing to kill this poison and malignity; whether he be enemy to this poison; or whether he hath his delight in continually putting the false poison into operation, viz. in pride, covetousness, envy, licentiousness, lying and deceit.
Now, if he find in himself that he hath his delight therein, and is always ready to put the same into practice, then he is not a man, as he accounts himself to be; but the devil in a strange form deceives him, so that he believes he is a man. But he bears not God's but the serpent's image; and is only in the external kingdom a likeness to an image of man, so long as he remains in this property so that this property is supreme lord.
But if he find strife and combat within him, that his inner will always, yea, hourly, fights against these evil properties, suppresses them, and suffers them not to attain to evil being; that he would fain always do well, and yet finds that these evil properties hinder him, so that he cannot accomplish what he would; and finds the desire for abstinence and repentance, that a perpetual desire after God's mercy springs in him, so that he would gladly do well if he could:
This man may think and assuredly know that God's fire glimmers in him, and continually labours towards the light. It would fain burn, and is always giving essence for flame; but is quenched by the evil humidity of this world, which Adam has introduced into us.
But when the outer evil body with its vapours perishes, so that it can no longer obstruct the glimmering wick, then the divine fire becomes enkindled in its essence, and the divine image is figured according to the strongest quality which the man has here carried in his desire. If, however, he continue not in the above-mentioned warfare, but drops the struggle, he may again deteriorate most dangerously.
The third proof and trial is this, that a man recognize in what being or figure he stands. If he find that he hath a constant desire after God, and in his desire is so strong that he can again break and transform into gentleness the evil essences, as often as for him a quality becomes enkindled; that he is able to let all go that shines and glitters in this world; that he can do good for evil; that he hath full mastery over all his worldly substance, be it money or goods, to give thereof to the needy and for God's truth to abandon it all; and freely and willingly for God's sake resign himself to misery in assured hope of that which is eternal: for him the divine power flows, so that he may kindle the light of the kingdom of joy therein; he tastes what God is. He is the most undoubted man, and carries the divine image with heavenly essence in himself even in the time of the outer body.
There Jesus is born of the Virgin, and that man never dies. He lets pass from him only the earthly kingdom, which was to him in this time an opposition and hindrance, with which God has concealed him. For God will not cast pearls before swine; they are hidden in Him.
This same new man dwells not in this world; neither doth the devil know him, only he is hostile to his essence, which contains the inward centre; for it impedes him that his will is not done. And therefore he incites the evil animal-men against him, to vex and persecute him, so that the true humanity remains concealed.
Of the right human essence from God's essence.
The right true human essence is not earthly, nor from the dark world; it is generated only in the lightworld; it has no communion or fellowship with the dark world, nor with the outer world; there is a great bar, viz. death, between them.
Not that there is nothing of the true essence in the external man. It is there; for it was given to Adam in his image. But it is shut up and lies in death, and cannot qualify; neither has it any motion in itself, unless it becomes quick in the power of the Deity. As it became quick in the Virgin Mary by God's motion and entrance; there the right human essence came again to life.
So also in us the right human essence is not stirring, except we be born of God in Christ.
In the baptism of infants the Word of God enters into union and connection with them in the covenant, and is the first stirring in this world; as a smouldering in wood that begins to glimmer, but the wicklet is often after darkened and extinguished. Moreover, in many a child that is begotten of wholly godless essence, it is not susceptible.
Christ said: Suffer little children to come unto me, for of such is the kingdom of God (Mark x. 14) . Not dogs, wolves, toads or serpents, but children, in whom the essence is not wholly deviiish. For many a child is baptized in the wrath of God, for which the parents are to blame. An evil tree bears evil fruit, says Christ.
And though He is come into this world to save what was lost, yet it depends also on the essence of that which will let itself be helped. For an animal-man may attain the image [of God], if he turn round and suffer the Word that became man to draw him. If not, then he remains in his animal essence an evil beast.
But we are not to suppose that baptism lays the first foundation of the human essence, and is wholly the first enkindling cause of the divine fire. No, that is not so; for a child becomes through the parents' essence a spirit, as also flesh and blood, with espousal of the constellation of the spirit majoris mundi.
At the time when a child in the womb has attained to life, then immediately divine or hellish essence glimmers from the primal fount and origin.
And if but a small spark of the divine essence be active, the child is susceptible of baptism. And though it should die unbaptized, yet the spark is in God's Mystery, and glimmers in God's kingdom, and is kindled in the fire of God. For it dies in the Mysterium of the Father, and glimmers up in the Mysterium of the Son who became man.
The parents' baptism and covenant is its baptism and covenant. The reconciliation has taken place in human blood, in the right true human essence. God's word or heart has given itself to the shut up, dead, human essence; not to the earthly part, but to the heavenly part. Not to the part that Adam by his imagination introduced, which is earth; but to the part which was given to Adam from the angelic world, which he corrupted and poisoned with the earthly craving for in the craving earthly, coarse, animal flesh was produced.
This part has the right human essence, and in this part God became man. And this same part has the ground of the angelic world, for it takes its origin from the angelic world.
But if most frequently godless parents are immersed wholly in the wrath of God, and so beget children in the wrath; then is their seed shut up in death, and has in it nothing of the right human essence, which is moving, save only what the constellation in the spirit majoris mundi has in itself. There certainly the divine power has some movement; but the wrath's power exists as opposite, and is heavy. Nevertheless, there is no impossibility; for the incarnation of God, his becoming man, is presented to all souls in the life's light.
But baptism contains something else. God's essence (as the water of eternal life born of God's gentleness) must move the right human essence (with Adam shut up in death), and yield itself up there as a new life or a living essence. God's water must baptize; the Holy Spirit must be the operant.
But I say, according to my knowledge, that the water of eternal Life, upon which the Holy Spirit broods, will hardly yield itself up to the poison of wrath and death, where there is not an essence of desire [toward God] .
I say, then, that a child (as soon as it has life in the womb) is, so far as the divine essence is moving in the heavenly part, already baptized by the Holy Spirit, and attains the incarnation of Christ. For baptism depends not on the priest's power, that the Holy Spirit should wait upon him. The incarnation of Christ waited not upon man's power, but upon the goal that God set in his covenant. This goal was blessed. Therefore the angel said to Mary: Blessed art thou among women. The goal lay in her, and was blessed, and blessed her also when God's heart awakened the goal.
This goal reached back to Adam, and forward to the last man. When God became man, the goal was awakened in the heavenly part; not only in Mary, but also in Adam and Eve, and all their children who had given themselves up to God; these were all blessed in the goal.
For that is the covenant of grace which God established with Adam and Eve. This covenant is in all human essence, but not in devilish essence.
But baptism is the seal that God affixed to the covenant, as in the old testament circumcision. In baptism God gives divine water to the human race as a pledge and seal; but the covenant is already there before baptism; it was made in paradise, yea before the foundation of the world. As soon as a soul is stirring in the womb, so that a human soul is born, it is in the covenant. For Christ has given himself to the fire of God, to the principle, and fulfilled the covenant, and is become the result of the testament.
This result waits not upon any external ordinance, upon the delusion of the outer man; but as soon as a soul is born from the principle, it is in the result of the testament, so far as the divine life is moving in it. But not in godless souls; in them the divine life must first be born. God's wrath swallows up many a soul still in essence, before it attains the principle; because it is from false essence, from evil seed of the parents.
Reason says: What can a child do to this, that the parents are wicked? Nay, what can even God do? It is in the parents' power to get a child. What can God do to this, that whores and profligates creep together? Though the false tree springs not thus from this line only, but also in marriage. Man is free; if he awaken no life, his seed remains an essence. Shall God, because of the child's innocency, cast pearls before swine? The kingdom of heaven confronts it; let it enter, God closes the kingdom of heaven to none.
But a bad man is shut up in body and soul, why not also in the seed? The seed is truly the fruit of his body. If we would reap good wheat, we of right sow wheat; but if thistle seed be sown, a thistle grows from it. Must God then change that into wheat? Has not the sower power to sow in his field what he pleases? Or wilt thou say: What can the thistle do to this, that it is a thistle and pricks? It belongs not among the wheat, but grows up itself along with it.
God were certainly content though no thistlechild did grow; it is not his ordinance. But the devil sows weeds amongst the wheat, viz. in the heart of man. Why does man suffer this and destroy himself, so that his essence becomes a thistleseed, and yields weeds to the fire in the wrath of God? It is not all attributable to the seed, but depends on the field. Many a noble grain perishes in the evil field's essence. The heavens with the sun give life and power to all growth. The sun makes no weeds, neither desires any; but the essence in the field makes oftentimes another thing, and destroys the good.
So also in man. Many a curse sticks which one wishes the other, when the other has provoked it, and is apt for it; as indeed is common among godless married people, one wishing the other the devil and hell-fire. If then they both be godless, should not then their godless will be realized to them, by their begetting godless children? There is not anything that is good in them, what good thing then shall come out of them? What can God do to this? He sets his word and teaching before them, and announces to them their destruction. If they will not regard it, let them go whither they please. So too is their seed; and thus many a child is born a thistle and evil beast, and is baptized in the wrath of God.
For, of what essence the soul's spirit is, in such an essence it receives also the divine nature in the covenant: one in the power of light, in love; another in the power of wrath, in darkness.
The covenant at baptism stands firm. Every child is baptized in the covenant; the Spirit of God baptizes each one, if we observe the customary form, but ki accordance with the child's property. Often the father and mother, as also the baptizer, are godless, and only evil beasts, and there is no real earnestness. The outward pomp and the money is the main point with them; they despise the mystery. Here the child is wholly in the property of wrath. Who then shall baptize? None other than the wrath of God in his covenant, for that men do but make a mock of it.
Thus the source of wrath seizes the new spirit, works powerfully in it, and brings forth fruit to perdition. As St. Paul says of the other testament, that the wicked man receives it unto judgment, not discerning the Lord's body (1 Cor. xi. 29). That is, he distinguishes not in himself the heavenly part of his essence from the earthly, to put his will into the heavenly and offer this up to God; but deems all common, as an ox eats the fodder.
Therefore the wrath of God springs in him, so that he doth not break off his will from the earthly and repent of his wickedness. His heavenly part cannot become partaker of God's body, because he cannot awaken the essence of the heavenly part. Thus it has no mouth to receive God's body, the mouth being shut up in death. The earthly part, however, receives Christ's body, but according to the property of wrath, according to the property of the dark world; for the testament must stand.
In like manner is baptism. According as the soul's essence is in being, so also does it enjoy God's covenant. It were better a wholly godless child were not baptized, and that a wicked man in his sins without conversion did not touch God's testament; for it brings them both only power to perdition. God's covenant is never moved without fruit. God works in his covenant according to his word.
As is the soul which moves the covenant, so is the medicament in the covenant, and in such a power the Spirit of God works in love and wrath; for he is the spirit of every life, and assimilates himself to every life. He is in every thing as the thing's will and property is, for one property seizes the other. What the soul wills, that he wills also, and thereinto the soul enters.
It is all magical; what the will of a thing wills, that it receives. A toad takes only poison into itself; though it sit in the best apothecary's shop; the like also does a serpent. Everything takes only its own property into itself; and though it eat the substance of a good property, yet it converts all in itself into its own property. Though a toad should eat honey, yet this becomes poison in it. As indeed the devil was an angel; but when he willed nothing good, his heavenly essence became to him hellish poison, and his evil will remained evil one time as another.
We are therefore highly to consider our life. What we would do and be at. We have evil and good in us. The one wherein we draw our will, its essence becomes active in us; and such a property we draw also from without into us. We have the two Mysteries, the divine and the devilish in us, of the two eternal worlds, and also of the outer world. What we make of ourselves, that we are; what we awaken in ourselves, that is moving in us. If we lead ourselves to good, then God's Spirit helps us; but if we lead ourselves to evil, then God's wrath and anger helps us. Whatever we will, of that property we obtain a leader, and thereinto we lead ourselves. It is not God's will that we perish, but his wrath's and our own will.
And thus we understand the fifth point.. How a life perishes, and how out of good an evil comes, and out of evil a good, when the will turns round.
THE SIXTH POINT
Of the life of darkness, wherein the devils dwell;
WHAT BIRTH AND QUALITY IT HATH.
WHAT BIRTH AND QUALITY IT HATH.
The life of darkness is repugnant to all life of light;
for the darkness gives fierce and hostile essence,
and the life of light gives love-essence.
for the darkness gives fierce and hostile essence,
and the life of light gives love-essence.
In the darkness there is in the essence only a perpetual stinging and breaking, each form being enemy to the other — a contrarious essence. Each form is a liar to itself, and one says to the other, that it is evil and adverse to it, that it is a cause of its restlessness and fierceness. Each thinks in itself: If only the other form were not, thou wouldst have rest; and yet each of them is evil and false. Hence it is, that all that is born of the dark property of wrath is lying, and is always lying against the other forms, saying they are evil; and yet it is itself a cause thereof, it makes them evil by its poisonous infection.
Thus are they all, and lying is their truth. When they speak lies, they speak from their own forms and properties. And so also are their creatures. Therefore Christ said: The devil is a liar and murderer from the beginning (John viii. 44). For each form desires to murder the other, and yet there is no killing; but the greater the strife is, the greater becomes their murderous life.
And therefore it is called an eternal death and enmity, where nothing but contrariety arises. For there is nothing that could abolish the strife, nothing that could hold in check a single form. The more it were resisted, the greater would be the fierceness; like a fire that is stirred, whereby it burns but the more.
Thus the fierce wrathful kingdom can be extinguished by nothing, save only by God's light, by which it becomes wholly gentle, lovely and full of joy. And neither can that be; for if the dark kingdom were to be kindled with the light, the light would have no root to its nature and property, no fire could be generated, neither were there any light, nor any power, but all were a nothing.
Hence the kingdom of wrath must be, for it is a cause of the fire-world and the light-world, and all is God's. But all is not acknowledged as or called God, as the dark world has another property, and the light-world is a cause of the fierceness and terror of the dark property; for the darkness is terrified at the light, and stands in eternal terror because the light -world dwells in it. It trembles eternally before the light, and yet cannot apprehend it; but is only a cause of life and of movement. And thus all must be subservient to the glory of God.
The life of darkness has many forms; it is not one and the same property. As we are to recognize by the creatures of this world, where one is always worse than the other, also has its subsistence in a different source from the other; who nevertheless all live in the sun's power and light, by which they are meekened.
But if the sun were to be extinguished, then would the deep be wrathful and stinging. Then we should soon see the property of the dark world, how all creatures would become poisonous and evil.
For every life is rooted in poison. The light alone resists the poison, and yet is a cause that the poison lives and faints not.
We are therefore to recognize that the life of darkness is only a fainting poison, like a dying source; and yet there is no dying there. For the light-world stands opposed to the mirror of darkness, whereby the darkness is eternally in terror.
The dark life is like a terror, where the flash and terror is always mounting upwards, as if it would quit the life and fly out above it. And hence arises pride, so that the devil is always wishing to be above God; it is his proprium, his life's figure is so, and he cannot do otherwise. Just as a poison rages and pierces, as if it would break loose from the member;
So is the life of darkness in itself. The poisonful essences make such an inward disposition, and from the disposition proceeds such a will-spirit. There is such a property therein, and consists of seven forms, according to the centre of Nature with its principle. As the life of joy consists of seven forms by right of Nature, so also does the life of sorrowfulness. That which in the light gives joy, in the darkness gives sorrowfulness.
And yet it is not to be thought that the life of darkness therefore sinks down into misery, that it would forget itself as if it were sorrowful. There is no sorrowing; but what with us on earth is sorrowing according to this property, is in the darkness power and joy according to the property of the darkness. For sorrowfulness is a thing that is swalllowed up in death. But death and dying is the life of the darkness, just as anguish is the life of the poison. The greater the anguish becomes in the poison, the stronger becomes the poison-life, as is to be seen in the external poison.
We cannot, then, say of the devil that he sits in dejection, as if he were faint-hearted. There is no faint-heartedness in him, but a constant will to kindle the poison-source more, that his fierceness may become greater. For this fierceness is his strength, wherein he draws his will to mount above the thrones and inflame them. He would be a mighty lord in the poison-source, for it is the strong and great life. But the light is his misery and dread; that checks his bravery. He is terrified at the light; for it is his true poison, which torments him. Because he abandoned it, it now resists him. Of which he is ashamed, that he is thus a deformed angel in a strange image. He would be content with the source of wrath, if only the light were not so near him. Shame is therefore so great in him that he grows furious, and kindles his poisonous source more and more, so that his figure becomes increasingly horrible, and the divine image is not recognized in him. He aims only at how he may storm and rage against God, as if he were a foreign thing, or a foreign power, as if he had a foreign kingdom; whereas he is poor, and the dark kingdom is not his, but he is only a prisoner in it. It is God's abyss; he is only a creature therein. He would be lord therein, and yet is but a juggler with the fierceness; although he must act according to the property. And this is also a wonder before the stern might of eternity. It is as a sport wherewith the stern might hath its dissipation, by which it is distinguished what evil or good, joy or sorrow, is; and that the creatures in the light-world have cause to humble themselves. And yet God created no devil, nor destined Lucifer for the dark world. But this is enmity in Lucifer, that he was an angel, and that the light is so near him that he became an apostate.
There is no pain in the creatures which have been created in the dark world; for they are of the fierce wrathful property, and know nothing of the light. Fierceness is their strength and might, and enmity their will and life. The more evil and hostile a creature is in the dark world, the greater is its might. As the powerful tyrants of this world often exhibit their power in malignity, so that men must fear them, or as tame animals are afraid of ferocious ones; so has this likewise a property in the dark world.
If we will rightly consider the property of the dark world, let us look upon the malice and pride of this world, which is a figure or type. For all malice, falsehood, pride and covetousness has its root from the dark world; it is the property of the dark world, whether it be recognized in men or beasts.
For this world rests upon the foundation of the dark world. The dark world gives to this world essence, will and quality. And had not the good been introduced also at creation, there would be no other doing or will in this world than in the dark world. But the divine power and the sun's light hinder that. As is to be seen among men and beasts, how there is a biting, hating and striking, and an arrogant self-will, each wishing to rule over the other, to kill and devour the other, and elevate itself alone; also to trample upon everything with guile, wrath, malice and falsehood, and make itself lord.
In like manner the dark world has such a property. What all wicked men in this world do in their malice and falsehood, that also the devils do in the dark world; and what the poisonous evil worms and beasts in their malignity do, that also the other creatures do in the dark world. Though they are without such a body, yet they have such a property in their spiritual body; and though they have a body, yet it is after the fashion of spirit, as the devils have one.
The birth, being, essence and dominion of the dark world lies principally in the first four forms of Nature, viz. in the source of anguish, in an exceedingly strong and powerful dominion, where all in the essence is divulged. For gentleness is the enmity of the wrath-power, and each is against the other.
Else, if they should be one, there would necessarily be but one quality; and if there were also only one will, the eternal wonders could not become manifest. But the manifold quality makes the eternal wonders manifest. For eternity could not otherwise become manifest, nor attain to being, save through the enkindling, viz. in the stern harsh attraction in which the dark world stands, and in which the fire-world and also the light-world take their rise. All is only a single essence or substance, but it separates itself into three properties. One property is not separated from the other, but each gives the other; as is to be seen in fire and light, as also in the matter from which the fire burns.
And man need not search deeper, for he is himself the essence of all beings. But because he has in his creation turned aside from his original order, and introduced and awakened another quality in himself, it is necessary for him to inquire how he may re-enter into his eternal order and quality, and generate himself anew. And then, how he may extinguish the fierce wrathful quality which is moving in him, for all is active in him and draws him, both evil and good. Therefore he should learn how to resist wrath, and walk in meekness, in the quality of light and love.
Man, moreover, has no law except he enkindle himself in the dark world's property, and walk according to this property. Independently of that, all is free to him. Whatsoever he doth in meekness and love is without restriction for him, and is his proper being; it consists not in any one's name or presumption.
All that is grown from one root is and belongs to one tree, it is but one manner of fruit; unless it corrupt itself, so that the very essence changes.
As long as a thing remains in the essence from which it arose, it has no law; but if it withdraw therefrom into another quality, the first quality hangs unto it, and is in conflict with the other. And then law ensues, that it should return again into that which it originally was, and be one, not two; for one thing should exercise only one dominion, not two. Man was created in the dominion of love and gentleness, as in God's Being, and therein he was to remain.
But because he was awakened another dominion, viz. fierce wrath, he is now in combat and strife, and has laws, that he may mortify and abandon the fierceness, and be in one dominion again. Since then both dominions are become powerful in him, and the dominion of wrath has overpowered love, he must wholly break to pieces in substance, and be re-born again from the first root. And therefore he has in this twofold being laws, how he should conduct himself and generate a will-spirit unto the eternal dominion.
All this lies in his power. He may bring forth the spirit of wrath or the spirit of love, and in accordance with the same he is separated whither and into which world he belongs; for he separates himself.
But the law continues over him as long as he is in this life (field). Then, when the weed separates from this field of the body, it is in one dominion again, where it shall remain eternally; for after that there is nothing more to give it law, inasmuch as it is wholly one in its will, either to do evil or good.
But in this external life man is in combat and strife. Two dominions, qualities and laws repose in him. The divine unto love and righteousness; and the wrathful in the rising of pride in the power of fire, in the stern, harsh, hellish covetousness, envy, anger and malice. The one to which the spirit unites itself, of that dominion it is. The other hangs unto it, and reproaches it to its face as a perjured wretch and an apostate; but nevertheless draws it, and will have it. Thus life is in a desperate strait between the two, and is at odds with itself.
But if it resolve rashly, and abandon itself wholly to the wrath, then the fierce wrath destroys the first image according to God. And if it cannot entirely, because the divine power hinders that. Then it would cast the whole man headlong; and many a one is plunged into despair in this anguish, so that he lays violent hands on himself.
Thus the soul with the image falls unto the wrathful, dark world; and the image is brought into a hellish figure, into a form of its property which it had here. So it fared also with the devils, who have lost their first image.
31 Every devil has an image according to his property, according to the figure of the wrath, in accordance with its quality; like as there are horrible worms or evil beasts, and such a thing has also the lost soul to expect.
External Reason supposes that hell is far from us. But it is near us. Every one carries it in himself, unless he kill the hellish poison with God's power, and bud forth therefrom as a new twig, which the hellish quality cannot seize or touch (riigen).
Though indeed the fierceness of hell is recognized more in one place than in another, all according to the hellish dominion, where the upper dominion is powerful in various places in the locus of this world; all according to the fire enkindling of King Lucifer, as in many places of the earth, as also in the deep between the stars and the earth, is the hellish quality to be discerned above other places, where the inner fierceness extends to the external principle. Here then are distinct dominions of devils, also of the other hellish properties; here the fierce wrath of God has strongly inflamed itself, and now burns until the judgment of God.
Every man carries heaven and hell within him in this world. The property which he awakens, the same burns in him, and of that fire is the soul susceptible. And when the body dies, the soul needs to go nowhither, but it is committed to the hellish dominion of which it is the property. Those devils who are of its property await it, and receive it into their dominion until the judgment of God. And though they are confined to no place, yet they belong to the same dominion, and the same quality they have everywhere. Wherever they go, they are in the same dominion and quality; for the abyss has no place, neither time nor space. As it was before the times of the world, when there was no place; so it is and remains so eternally in the abyss.
And though the place of this world was given to Lucifer for a kingdom (for he was created therein), yet he has been cast out from place and position, and dwells in the abyss, where he can never reach any place of the angelic kingdom; but is shut up in his own realm in the abyss, where he must bear eternal reproach as a prisoner. As is done to a malefactor, who is put into a dark dungeon away from all the beings of this world, where he must do without any mundane joy or pleasure and bear the reproach of his crime.
So it fares also with the devils, and with all damned souls, who he captive in the dark prison. Nor do they desire to come out, because of the great reproach of their horrible form and image. And wherever they go, yet they never enjoy any good; there is among them no refreshment. But they lie in hell as the dead, or as eternally hungry, fainting and thirsty; and are only an evil poisonsource. All is to them adverse and contrary. They have only a thirst after anguish and malice; these they devour eternally, and bring forth blasphemies upon themselves. The more horrible they can make their figure, the more pleasing that is to them. Like buffoons, who on earth would fain be always the greatest fools, give themselves a hideous appearance, and have their delight therein; so they do also eternally in hell, and accordingly they begin the game here on earth. As the tyrant delights when he can torment men, and spend their sweat in show and luxury, in foolish strange attire and behaviour, and ape the fool; so do also the devils in hell. And the luxury of this world in its strange garb is a true type of the hellish world.
AH the curious tassels and tufts which the proud man devises, and clothes his foolish man therewith, whereby he would be distinguished from the true children of God, are types of the hellish world. All his bedizenment, glittering show and ostentation, by which he withdraws himself from humility, is a hellish mirror; for the devil's pride will be like to none, it keeps itself distinct in this world. And the blind man understands not this, how the devil fools and deceives him, and thus only to mock God prefigures his own proud mask; so that the poor man does as he does, and thinks he is thereby fine, and better than other men, whereas we all arise and proceed from one body and spirit. But before God and his angels he is recognized only as a devil's mask, and is in the sight of heaven an abomination. As a fool in comparison with wisdom is but an abomination, so is also hypocritical pride an abomination before God and his angels, in presence of the noble image. The world still cleaves to this abomination, and therewith marks out the corrupt image of earthliness.
38, He who sees a proud man sees the heavy fall of Adam, and a type of the hellish world; a half devil and half man, to whom the devil has continual access. For he is the devil's servant in this world; the devil does his work through him, and the poor man knows it not, and so enters the devil's service to his eternal reproach. He thinks he is thereby fine and important, and is thereby in the sight of God only as a fool, who puts on strange clothing and takes to himself animal form.
Of the four elements of the devil and of the dark world; how we shall know them in this outer world
The first element of the dark world and of the devil is pride, the second covetousness, the third envy, the fourth anger. These four elements are everlastingly hatching a young son, who is called Falsehood. This son is also a true son of the corrupt Adam, whom he left behind him to be a lord of the world. He has become king in the world, and has possessed the whole world, and rules everywhere in the third principle. Whoever rightly knows this king, knows the four elements of the devil; for in the dark world these four elements have entire dominion in spirit and body, and in all that is called being.
And we see hereby clearly that this world rests upon the foundation of these four elements, and receives from them tendency, quality and will. For the son of these four elements rules on earth; he will have all obedient under him, and has four different races of his subjects. (1) The race of pride, which will be above all other, and will put itself on a level with none. (2) The race of covetousness, which will alone possess all, subdue all under it, and will have all. This second race is the son of the first, for pride will also have all, that it alone may be all. (3) The third race is envy, which is the son of covetousness. When it sees it cannot alone have all, it stings like a poison, and begrudges anything to anyone. Its will in all things is either to draw to itself and possess alone, or to rage therein with an evil will. (4) The fourth race is anger, which is the son of envy. What it cannot attain with evil will, that it enkindles in the fire of wrath, and breaks it by force. It brings about war an^ slaughter, and would destroy everything. This race would subdue all by violence.
These, then, are the four elements of the devil, all which four are in one another as one. One proceeds from the other, and one gives birth to the other. They take their origin from the dark Nature, viz. from sour, bitter, anguish and fire.
But seeing God's power is for them an opposition, so that in this world they have not full dominion, they have generated a crafty son, by whom they rule, who is called Falsehood. He takes the coat of divine colours upon him, that he may not be known; and wishes to be called a son of truth and virtue, but is an imposter. He speaks in one way, and thinks and acts in another. He carries the lustre of God on his tongue, and the devil's power and poison in his heart.
This is king on earth, and manages two kingdoms. The first is called perdition; the second Babel, a confusion. The kingdom of perdition this king has clothed with strength and might; it is the garment of that kingdom. On the other kingdom, Babel, he has put a white shining garment.
That must be to it in place of God, and with that the king rules on earth as if he were God. And the people worship this garment; and beneath it is the man of falsehood and deceit, and hath in him his mother the four elements, ^dz. pride, covetousness, envy and anger.
Thus the four elements of the devil rule under a hypocritical coat, and men strive eagerly for this coat. Everyone will put it on; but he who puts it on, puts on hell and God's wrath. The coat is honoured in God's stead, and is the coat which the wrath of God did put on Adam and Eve, when the devil deceived them, so that they fell from obedience to God. And it is the very same coat of which God from the beginning of the world has warned us, that we should not put it on; for the devil has his lodging in it. When we put it on, we take up our abode with the devil, and must do what he pleases; for he is host in that house, and rests in that coat.
Because he is a prisoner of God, he puts his coat on us, and sends us therewith to Babel into his service, where we cannot but mock God; for we have on God's coat, and the devil lodged under it as guest. Thus the tongue gives God's good words, and the heart has the spirit of the four elements of wrath; and God is therefore mocked by the devil, that God shall see that he, the devil, is lord and king over men, and esteems God's dominion in man only as a shining coat, in which he, the devil, is man, and has man captive in his arms. He covers him indeed with the coat, and allows man to call himself God's child; but in this coat man does only his will for him, so that all that the devil cannot or may not do in the external kingdom, that man does for him in his service. The devil may not kill any one, and man does it readily to please him. Neither can the devil use God's creatures, and man misuses them willingly to please him, thereby to mock God. With this he practises pride and covetousness, also falsehood and malice, and accomplishes by them all that the devil would have; he shines also therewith as if he were God.
The external kingdom is therefore become a perpetual murderous den of the devil. The false and pretended man (who calls himself a man, but is not) does butchery, and increases God's wrath, and kindles the dark world in this outer world, so that God's wrath continually burns in this world.
Thus God's kingdom is hindered, and the devil's will done; and the devil remains a prince on earth, whereas otherwise he could accomplish nothing on earth. The pretended man is in his service, and does his will. Two species of men, then, dwell together on earth. The one are real true men, who serve God in the coat of humidity and misery, whom the devil derides and torments them with the other species, and in their case brings all his wonders to pass by means of those who serve him.
The other species also calls itself men, walk also in human form, but they are evil beasts. They put on the garment of their King, that is to say. Falsehood; and live in the power of the four elements of their king, viz. in pride, covetousness, envy and anger.
Pride is the first virtue. It snatches the bread from the mouth of the real man, and coerces the wretched, that it may satisfy itself. It insists that nothing shall be on a level with it; it will be alone the fairest child in the house. It has put on the coat of dissimulation, and would be called righteous; people must honour it and bow themselves before it. Nothing must compare itself to it. It will be lord, and says: I am modest in my demeanour.
But its heart is covetousness. That is the wolf, and devours the sweat and labour of the wretched. Pride mounts up above all. It explores daily the wonders of God, to see how it may dissemble and play the hypocrite. It affects to be friendly and chaste, as if it were a virgin full of modesty; and yet is a strumpet full of flaws, and at heart hates all virtue, chastity and righteousness. It is a perpetual enemy of love and humility. Whatever is simple, that it despises; and yet forces the simple under its yoke. It says to the real true man: Thou art my dog, I will hunt thee whither I list. Thou art foolish, and I am wise; and it is itself the biggest fool. It forfeits God and the kingdom of heaven for a little while's delight of the eyes; it plunges itself into darkness, and puts on the coat of anxiety.
The second virtue of this King Falsehood is covetousness. This draws all to itself, and darkens the shining adornment of pride. It draws to itself evil and good promiscuously, and continually fills pride full. And when it has filled it, it takes its son envy and torments pride therewith, so that it has no rest in its splendour. Envy stings incessantly in the desiring covetousness, as if it were mad and frantic; and tortures pride day and night, so that it never rests. Covetousness is the right coarse swinish beast; it desires more than it can eat. Its jaws are wide open day and night. It suffers not man to rest, and torments him continually in its sordid filthiness, so that he has an eager longing earthward, and toward the things the earth yields without any one's covetousness; only labour belongs thereto, and no covetousness.
Covetousness plagues itself and is its own enemy; for it fills itself with pain and disquietude, and clouds man's understanding, so that he cannot recognize that all comes from the divine hand. It makes dark for man his life's light, consumes the body, and robs him of the divine senses and glory. It casts him into the pit of death, and brings him temporal and eternal death. It attracts dark matter into man's noble image, and makes of an angel a fierce wrathful devil. It creates the turba in body and soul, and is the horrible beast in the abyss of hell, for it is the cause of suffering and pain; without it no pain could arise. It causes ' war and strife, for it is never satisfied. If it had all the world, it would want to have also the abyss; for there is no place made for its rest. It builds up countries and kingdoms, and destroys them also again. It drives man into mere trouble and turmoil; it is simply the devil's heart and will.
For pride is the brave spirit which grows from covetousness. It is the fair child that was to possess heaven; but covetousness has transformed it into a bastard-child, and has introduced it into Babel, into the mother of the great whoredom on earth. There, pride continually prostitutes itself to covetousness, and is but a bastardchild in the sight of God. It cannot possess heaven; it has its kingdom of heaven on earth. It makes court to King Falsehood, who takes all its labour, and gives it to the four elements of the devil in the dark world; and thither must pride follow also with covetousness, when the bag of anxious avarice breaks. The same is indeed so very just, and yet takes its covetousness with it into the abyss, that pride may have its delight therein. As a fool in his fool's dress, who toils and vexes himself that he may bring forth folly and please his spectators, that he may be an extravagant fool; so in like manner pride and covetousness is God's fool and the devil's juggler, who hath his delight in this, that he can make of God's image a fool's image.
The third virtue is envy, in the four elements of the devil, in the kingdom of falsehood. The same is a sting, a rager and raver, like an evil poison. It can abide nowhere, and has no restingplace Its mother covetousness allows it no rest; it must always rage and rave. It must enter into that in which it is not generated. It is the mouth of covetousness, a perpetual liar and slanderer. It pierces into its neighbour's heart, and wounds it. It devours itself for very poisonful hunger, and yet never has enough. It causes restlessness without limit or measure. It is the greatest poison and the eye of hell, whereby the devil sees in the soul and body of man. Nothing is like unto it. It is no fire, but the sting of fire. It brings about all ill, and yet finds no rest; the more it pushes on, the more frantic it is. It is a famished poison. It needs no being, and yet rages in being. It makes man more than mad, so that he desires to storm and rave against God. It is the essence of hell and of wrath, and makes of love the greatest enmity. It grudges any one anything, and yet is itself a starved nothing.
Envy is the devil's will-spirit; and the man who takes it as a lodging, receives the devil and God's wrath; for it brings hellish torture and pain. It is the eternal hostile torment and unrest, and destroys the noble image of God; for it is the enemy of God and of all creatures.
The fourth virtue, in the four elements in the kingdom of falsehood of the devil, is anger, rage. This is the right hell-fire; for anger is generated between covetousness and envy. It is the fire and life of envy. What envy cannot do, that anger accomplishes. Anger takes body and soul together, and runs like a raging devil. It would destroy and shatter everything; it runs against walls and strongholds. And though it burst itself, still it is furious, like a mad dog that bites and kills all; and is so venomous in its wrath, that, what it cannot overpower, it nevertheless poisons. This is the true podagra of the world. When pride in its hypocritical coat cannot get the mastery by guile and falsehood, it must then give effect to the fourth virtue, which strikes with the fist and brings about war. Oh, how merry is the devil when his four elements rule thus! He still thinks he is lord on earth. For though he is a prisoner, yet the animal-men perform his office well; and accordingly he holds men in derision, that they are and do worse than he himself can do.
These are, then, the four elements of the dark world, in which the devil opines to be a God; and therewith he rules on earth by his faithful son Falsehood. This latter is the smug kitling, who before gives good words, and yet always has the mouse in view. Can it but catch it: Oh, how brisk and jocund it is when it can bring the roast meat to the devil! With these four elements man is surrounded, and lodges in the country of the false king. They shoot him at all hours to the heart, and would destroy his noble image. He must always be at war against them, for they lodge with him and in him; they make thrusts continually at him, and would destroy his choicest jewel.
If but one of these four elements obtain in man power to qualify, this one enkindles all the others; and they straightaway rob him of his noble image, and make of him a mask of the devil. And no man who allows to these four elements power to qualify can with truth say of himself, that he is a man; for he qualifies into the devil's property, and is an enemy of God. And though the devil clothe him with the hypocritical coat, so that he is able to give good words and knows how to be elegant in his manners, that men think he is a child of God, yet he is not a man as long as these four elements have the upper-hand in him; but he is a diabolized man, half devil and half man, till he make his measure full: then he is an entire devil in human shape.
Let ever one, therefore, learn to know himself, — what kind of properties rule in him. If he find that all these four elements, or one only, rule in him, he has to take the field against them, or it will turn out ill in the end. He will not be permitted to comfort himself with the kingdom of heaven. Only let him not suffer the devil to wrap him round with the hypocritical cloak, as happens when men live in these four elements, and subtly flatter themselves with the sufferings of Christ. That must be the covering of this impostor. The impostor might retain his dominion, if he did not tickle himself with Christ's satisfaction.
Oh, how the shining coat of Christ will be stript off thee! Then will be seen standing in Babel the whore with the four virtues. It is not merely a question of taking comfort, but of keeping down the impostor, lest he become master in the house. He must not bear rule, but righteousness, love, humility and chastity, and constant cheerful well-doing. Not dissembling and giving good words, but doing. There must be doing: viz. striving against the devil's will, contenting oneself with little, in patience shutting oneself up in hope in God, resisting the four evil elements and taking in God's four elements, which are love, meekness, mercy, and patience in hope. These should man awaken in himself, and therewith continually fight against the devil's four elements.
Man must here be at war against himself, if he wishes to become a heavenly citizen. He must not be a lazy sleeper, and with gormandizing and swilling fill his belly, whereby the devil's elements begin to qualify; but he must be temperate, sober and vigilant, as a soldier that stands before his enemy. For God's wrath fights continually against him; he will have enough to do to defend himself.
For the devil is his enemy, his own corrupt flesh and blood is his enemy, God's wrath is his enemy within him, and the whole world is his enemy. Wherever he looks he sees enemies, who all desire to rob him.
Therefore fighting must be the watchword, not with tongue and sword, but with mind and spirit; and not give over. Though body and soul should break, yet God must remain the strength of the heart, as David says (Psal. Ixxiii. 26). And though a man should see that the whole world were godless, if he purpose becoming a child of God, he must nevertheless continue steadfast.
And though it should seem to him that he were alone in this path, and the whole world should say: Thou art a fool, and art mad! Yet he should be as if he were dead in the world, and heard that from the mouth of the devil, who is his worst enemy. He should nowhere give ground; but think that in his purpose he pleases God, and that God himself in him is his purpose; that he would thus deliver him from the devil, and bring him into his kingdom.