Jacob Boehme's Aurora
Chapter 8: Of the whole Corpus or Body of an Angelical Kingdom. The Great Mystery.
THE Angelical Kingdoms are throughout formed according to the Divine Being, and they have no other Form or Condition than the Divine Being has in its Trinity. Only
this is the Difference; that their Bodies are Creatures, which have a Beginning and End, and that the Kingdom where their Locality, Habitation or Court is, is not their corporeal Propriety, or proper own, having it for their natural Right, as they have their Bodies for a natural Right.
But the Kingdom belongs to God the Father, who has made it out of his Powers, and he may set it and dispose it which Way he pleases; otherwise their Body is made according to all, and out of all the Powers of the Father. And
their Power generates the Light and Knowledge in them: And as God generates his Son out of all his Power; and as the Holy Ghost goes forth out of all the Powers of the Father and the Son; so also in an Angel the Spirit goes forth from their Heart, from their Light, and from all their Powers.
Now observe,
As the Condition and Constitution of an Angel is in his corporeal Body, with all the Members thereof, such is the Condition of a whole Kingdom, which together is as it were one Angel.
If a Man rightly considers all Circumstances, he will find that the whole Government in its Locality, Circumference, or Region in a Kingdom, is of the same Condition or Constitution as the Body of an Angel is, or as the Holy Trinity.
Observe here the Depth.
All Power is in God the Father, and he is the Fountain of all Powers in his Deep; in Him is Light and Darkness, Air and Water, Heat and Cold, Hard and Soft, Thick and Thin, Sound and Tone, Sweet and Sour, Bitter and Astringent, and that which I cannot number or rehearse. Only
I conceive of it in my Body, for that is originally, from Adam to this Time, made out of all Powers, and according to the Image of God.
But here thou must not think, that the Powers in God the Father are in such wise, or qualify in such a corrupt Manner and Kind as in Man, which Lord Lucifer has so brought to pass; but it is all very lovely, pleasant, delicious and joyful, very gentle, and meek, or mild.
First there is the Light (as I may naturally compare or resemble it) like the Light of the Sun, but not so intolerable; as the Light of the Sun is intolerable to our corrupted perished Eyes, but very lovely, pleasant and delightful, an Aspect or Glance of Love.
But the Darkness is hid in the Center of the Light, that is, when a Creature is made out of the Power of the Light, and would move and boil higher and faster in that Light than God Himself does, then that Light would go out and be extinguished in that Creature.
[Understand, the Creature kindles the Fire, if its Spirit elevates itself beyond the Humility that is from Love: Read the Second and Third Book, viz. the three Principles, and the Threefold Life of Man.]
And instead of Light it has Darkness, and therein the Creature is sensible, by Experience, that there is a Darkness hid in the Center.
As when a Man kindles a Wax Candle, it gives Light, but when it is put out, then is the Snuff or Candle Darkness: Thus also the Light shines from all the Powers of the Father; but when the Powers are perished or cramped, then the Light is extinguished, and the Powers would remain in Darkness, as is apparent by Lucifer.
The Air also is not of such a Kind in God, but is a lovely pleasant still Breath or Voice, blowing or moving; that is, the Exit going forth, or moving of the Powers, is the Original of the Air, in which the Holy Ghost rises up.
Neither is the Water of such a Kind in God, but it is the Source or Fountain in the Powers, not of an elementary Kind, as in this World; if I should liken it to any Thing, I must liken it to the Sap or Juice in an Apple, but very bright and light, like Heaven, which is the Spirit of all Powers.
It is Lord Lucifer which has thus spoiled it, that it rages and raves so in this World, which so runs and flows, and is so thick and dark, and moreover if it runs not, it becomes stinking; of which I shall treat more largely, when I shall write of the Creation.
The Heat is in God a most lovely, pleasant, soft, gentle, mild, meek Warmth; an Exit or going forth of Light, which expands itself rising up from the Light, wherein the Source or Fountain of Love springeth up.
The Cold also in God is not of such a Kind, but is a Cooling or Refreshing of the Heat, a Mollifying or Allaying of the Spirit, a rising up, boiling, or moving of the Spirit.
Note here the Depth.
God saith
in Moses, when he gave the Law to the Children of Israel, I am an angry jealous God to those that hate me; afterwards he calls himself also a merciful God to them that fear him.
Quest'ion.
[Exod. 20. 5, 6. Deut. 5. 9, 10.]
Now the Question is: What is the Wrath of God in Heaven? And whether God be angry in himself; or how is God moved to Anger?
Answer.
Here there are chiefly Seven Sorts of Qualities or Circumstances to be observed.
Of the First Species or Circumstance.
First there is in the Divine Power hidden in Secret the astringent Quality, which is a Quality of the Kernel, Pith, or hidden Being, a sharp Compaction or Penetration in the Salitter, very sharp and harsh or astringent, which generates Hardness, and also Coldness; and when that Heat is kindled, it generates a Sharpness like to Salt.
This is one Species or Source of Wrath in the Divine Salitter, and when this Source is kindled, which may be done by great Motion or Elevation, Touching or Stirring, then the Astringent causes, or qualifies in, great Coldness, which is very sharp like to Salt, very hard, binding, knitting and attracting together like a Stone.
But in the heavenly Pomp or State it is not so elevating; for it does not elevate itself, neither does it kindle itself; only King Lucifer has kindled this Quality in his Kingdom, through his Elevation and Pride, whence this Quality is burning even till the Last Day.
And by this now, in the Creation of this World, the Stars and the Elements, as also the Creatures, tremble and burn, out of which exits also the House of Death and of Hell, also eternal, base, loathsome Habitation for the Kingdom of Lucifer, and for all wicked Men. This Quality generates,
in the heavenly Pomp, the Sharpness of the Spirit, out of which, and whereby, the creaturely Being is so formed or constituted, that a heavenly Body may be framed, as also all Manner of Colours, Forms and Sprouts, or Vegetation.
For it is the Contraction, Compassing, or Imaging of a Thing, and therefore it is the first Quality, and a Beginning of the Angelical Creatures, and of all Images or Figurations which are in Heaven, and which are in this World, and all whatsoever can be named or expressed.
But if it be kindled through Elevation, which those Creatures only can do in their own Kingdom, which are created out of the Divine Salitter, then it is a burning Source-vein of the Wrath of God.
For it is one of the seven Spirits of God, in whose Power stands the Divine Being in the whole Divine Power and heavenly Pomp. And
so if it be kindled, then it is a fierce Source of Wrath, and a Beginning of Hell, and a Torment and Woe of the hellish Fire, also a Quality of Darkness; for the Divine Love, and also the Divine Light, are extinguished therein.
It is a Key which looketh into the Chamber of Death, and generates Death, from whence proceed Earth, Stones, and all hard Things.
II. Of the Second Species or Circumstance.
The Second Quality, or Second Spirit of God in the Divine Salitter, or in the Divine Power, is the sweet Quality, which operates in the Astringent, and mitigates the Astringent, so that it is altogether lovely, pleasant, and mild, or meek.
For it is the overcoming of the astringent Quality, and is the very Source or Fountain of the Mercy of God, which overcomes the Wrath, whereby the astringent harsh Source is mollified, and God's Mercy rises up.
Of this you have a Similitude in an Apple, which at first is astringent, harsh, or chokey, but when the sweet Quality forces and overcomes it, then it is very soft, lovely and pleasant to eat: And thus it is also in the Divine Power.
For when Men speak of the Mercy of God the Father, they speak of his Power, or his Fountain: Spirits of the Qualities which are in the Salitter, out of which his most richly loving Heart or Son is generated.
Observe here,
The astringent or harsh Quality is the Heart, Pith or Kernel in the Divine Power, the Contraction, Compaction, or Imaging, Forming or Impression; for it is the Sharpness and Cold, as it is seen that the harsh astringent Cold dries the Water, and makes it sharp Ice. And
the sweet Quality is the allaying or warming, whereby the harsh or astringent and cold Quality becomes thin and soft, whence the Water takes its Original.
Thus the astringent Quality is, and is called the Heart; and the Sweet, is called Balm or Warm, or Softening or Mitigating: and they are the two Qualities, out of which the Heart, or the Son of God is generated. [In German, Barm-Hertz-igkeit. Warm-Hertz-endes, Mercy.]
For the astringent or harsh Quality, in its Stock or Kernel, when it qualifies or operates in its own Power, is a Darkness: And the sweet Quality, in its own Power, is a moving, boiling, warming, and rising Light, a Source or Fountain of Meekness and Well-doing.
But while both of them qualify or operate one in another, in the Divine Power, as if they were but one Power, they are a meek, mildly, lovely, pleasant, merciful Qualifying. And
these two Qualities are two of the Spirits of God, among the seven qualifying or Fountain-Spirits in the Divine Power.
Whereof you have an Image in the Revelation of John, where he sees seven Golden Candlesticks or Lights before the Son of God, which signify the seven Spirits of God, which shine in great Clarity, Brightness, or Lustre before the Son of God, out of which the Son of God is continually generated from Eternity to Eternity, and is the Heart of the seven Spirits of God, which I will here describe in Order one after another. [Rev. 1.]
You must here elevate your Sense or Mind in the Spirit, if you intend to understand and apprehend it; or else in your own Sense or Mind you will be an astringent, hard, blind Stock.
III. Of the Third Circumstance or Species.
The Third Quality, or the Third Spirit of God in the Father's Power, is the bitter Quality; which is a penetrating or forcing of the sweet and astringent or harsh Quality, which is trembling, penetrating, and rising up.
Observe here,
The astringent or harsh Quality is the Kernel or Stock, is four or attractive; and the Sweet is the light mollifying and softening; and the Bitter is penetrating or triumphing, which rises up and triumphs in the astringent or harsh, and sweet Quality.
This is the Source of Joy, or the Cause of the laughing elevating Joy, whereby a Thing trembles and jubilates for Joy; whence the heavenly Joy exists.
Moreover, it is the imaging or forming of all Sorts of red Colours in its own Quality; in the sweet it images or forms all Sorts of White and Blue; in the astringent, or harsh and four, it forms all Sorts of green dusky, and mixed Colours, with all Manner of Forms, or Figures and Smells.
The bitter Quality is the first Spirit, whence the Life becomes stirring, from whence Mobility takes its Original, and is well called Cor or the Heart, for it is the trembling, shivering, elevating, penetrating Spirit, a triumphing, or Joy, an elevating Source of Laughing; in the sweet Quality, the Bitter is mollified, so that it becomes very richly loving and joyful.
But if it be moved, elevated and kindled too much, then it kindles the sweet and astringent, or harsh Quality, and is like a tearing, astringing, and burning Poison, as when a Man is tormented with a raging Plague-fore, which makes him cry out for Woe and Misery. This Quality
in the Divine Power, when it is kindled, is the Spirit of the zealous or jealous and bitter Wrath of God, which is unquenchable, as may be seen by the Legions of Lucifer.
Yet further, this Quality, when it is kindled, is the bitter hellish Fire, which puts out the Light, turning the sweet Quality into a Sink, causing a Sharpness and Tearing, a Hardness and Coldness in the astringent or harsh Quality.
In the four Quality it causes a Rankness and Brittleness, a Stink, Misery, a House of Mourning, a House of Darkness, of Death and of Hell, an End of Joy, which therein can no more be thought upon: For it cannot be quieted, or filled by any Thing, nor can be enlightened again to any Thing, but the dark, astringent or harsh, thinking, sour, torn, bitter, fierce Quality rises up to all Eternity.
Now observe,
In the three Species or Qualities stands the Corporeal Being, or the Creatural Being of all Creatures in Heaven and in this World, whether it be Angel, or Man, Beast, or Fowl, or Vegetable, of a heavenly or earthly Form, Quality, and Kind, as also all Colours and Forms. [Now observe,]
Briefly, whatsoever images itself, stands in the Power and Authority of these three head Qualities, and is formed by them, and also is formed out of its own Power.
First the astringent and four Quality is a Body or Source, which attracts the sweet Power, and the Cold in the astringent or harsh Quality makes it dry.
For the sweet Quality is the Heart of the Water, for it is thin and light or bright, and is like Heaven: and the bitter Quality makes it separable or distinct, so that the Powers form themselves into Members, and cause Mobility in the Body.
And when the sweet Quality is dried, then it is a Corpus or Body, which is perfect, but wanting Reason.
And the bitter Quality penetrates into the Body, into the astringent, four and sweet Quality, and frames all Sorts of Colours according to that Quality which the Body is most eagerly inclined to, or to that Quality which is strongest in the Body: according to that the bitter Quality frames the Body with its Colours, and according to that Quality the Creature has its greatest Impulse and Inclination, Motion, Boiling and Will.
IV. Of the Fourth Circumstance or Species.
The fourth Quality, or the fourth Fountain-Spirit in the Divine Power of God the Father, is the Heat, which is the true Beginning of Life, and also the true Spirit of Life.
The astringent or harsh, four, and sweet Quality, is the Salitter, which belongs to the Body, out of which the Body is framed.
For Coldness and Hardness stand in the astringent Quality, and are a Contraction and Drying; and in the sweet Quality stand the Water, and the Light or Shining, and the whole Matter of the Body.
And the bitter Quality is the Separation and Forming, and the Heat is the Spirit, or the Kindling of the Life, whereby the Spirit exists in the Body, which springs or moves in the whole Body, and shines out from the Body, also makes the living Motion in all the Qualities of the Body.
Two Things are chiefly to be eyed in all the Qualities; if you look upon a Body, you first see the Stock, Pith, or the Kernel of all the Qualities, which is framed or composed out of all the Qualities: For to the Body belong the astringent or harsh, four, sweet, bitter and hot Qualities; these Qualities being dried together, make the Body or Stock.
The Great Mystery of the Spirit.
Now these Qualities are mixed in the Body, as if they were all but one Quality; and yet each Quality moves or boils in its own Power, and so goes forth.
Each Quality goes forth from itself into the other, and touches or stirs the other, that is, it affects the other, whereby the other Qualities get the Will of this; that is, they prove the Sharpness and Spirit of this Quality, as to what is in it, and always mix with it continually.
Now the astringent or harsh Quality, together with the four, always contracts or attracts the other Qualities together, and so apprehend and retain the Body and dry mix with it.
For it dries all the other Powers, and retains them all through its Infection or Influence, and the Sweet softens and moistens all the other, and so blends and temperates itself with all the other, whereby they become delicately pleasant and mild or soft. And
the Bitter makes all the other stirring and moveable, and parts or distinguishes them into Members; so that every Member in this tempering obtains the Fountain of all the Powers, whence Mobility exists. And
the Heat kindles all the Qualities, out of which the Light rises up and expands itself above in all the Qualities, so that the one sees the other: For when the Heat operates in the sweet Moisture, then it generates the Light in all the Qualities, so that the one sees the other.
From whence the Senses and Thoughts exist, so that the one Quality sees the other, which is also in it, and tempered with itself, and proves it with its Sharpness, so that it comes to be a Will; which in the Body rises up in the first Fountain-Source or Well-Spring in the astringent or harsh Quality. And
there the bitter Quality penetrates in the Heat through the Astringent, and the Sweet in the Water lets it easily or gently through; and there the Bitter in the Heat goes through the sweet Water forth from the Body, and makes two open Gates, which are the Eyes, the first Sense or Sensibility.
You have an Example and Type, or Resemblance of this, if you behold and consider this World, especially the Earth, which is of the Kind and Condition of all Qualities, and all Manner of Figures or Shapes are formed and imaged therein.
First the astringent Quality is therein, which attracts the Salitter together, and fixes or makes the Earth firm and compact, so that it comes to be a solid Body, which holds together and doth not break asunder, and images, frames, or forms therein all Manner of Bodies, according to the Kind of each Quality, viz. all Manner of Stones and Ores of Minerals, and all Manner of Roots, according to the Condition or Kind of each Quality.
Now when that is imaged or formed, there it lies as a corporeal springing, boiling Mobility, for it moves or boils through, and in the bitter Quality, in itself, as in its own imaged, formed or framed Body; but has as yet no Life to growing, vegetation, springing or spreading Abroad, without the Heat, which is the Spirit of Nature. [Or Nature-spirit.]
But when the Heat of the Sun shines upon the Earth, then there spring and grow in the Earth all Manner of Images or Figures of Ores or Minerals, Herbs, Roots and Worms, and all whatsoever is therein.
Understand this aright.
The Heat of the Sun kindles in the Earth the sweet Quality of Water, in all imaged or framed Figures; and then through the Heat the Light comes to be in the sweet Water, and that enlightens the astringent, sour, and bitter Qualities, so that they lie on by the Light; and in that Seeing the one rises up into the other, and proves the other, that is, in that Seeing, the one tastes of the other's Sharpness, from whence comes the Taste. And
when the sweet Quality perceives the Taste of the bitter Quality, it checks or stops at it, and gives back, as a Man when he tastes astringent, harsh or bitter Gall, he opens both the Gums of his Palate in his Mouth in his Cheeking, and widens his Palate more than it is of itself; and just so does the sweet Quality against the Bitter. [Throat or Jaws.] And
when the sweet Quality thus stretches or widens itself, and retires from the Bitter, then the astringent always presses after it, and would also fain taste of the Sweet: and always makes the Body that is behind it, and in it, to be dry; for the sweet Quality is the Mother of the Water, and is very meek, mild, soft and gentle.
Now when the astringent or harsh and bitter Quality get their Light from the Heat, then they see the sweet Quality, and taste of its sweet Water, and then they continually make haste after the sweet Water, and drink it up, for they are very hard, rough, and thirsty, and the Heat dries them quite up.
And the sweet Quality always flies from the Bitter and Astringent, and stretches its Palate always wider, and the Bitter and Astringent continually hasten after the Sweet, and refresh themselves from the Sweet, and dry up the Body.
Now observe the End of Nature in this World.
When the sweet Quality thus flies from the bitter, sour, and astringent, then the astringent and bitter make all the haste they can after it, as their best Treasure; and the Sweet presses vehemently from them, and strives so much, that it drives and penetrates through the astringent or harsh Quality, and rends the Body, and goes forth from the Body, out above the Earth, and hastens so fast, till a long Stalk grows up. [The Stalk.] And
then the Heat above the Earth presses upon the Stalk, and so the bitter Quality is then kindled by the Heat, and it receives a Repulse from the Heat, so that it is terrified, and the astringent Quality dries it. And
therein the Astringent, the Sweet, the Bitter, and the Heat, struggle together, and the astringent Quality in its Coldness continually makes its Dryness, and so the Sweet withdraws on the Sides, and the other hasten after it.
But when it sees that it is like to be taken or captivated, the bitter Quality from within pressing so hard upon it, and the Heat from without pressing upon it also, it makes the Bitter fervent, or burning, and inflames it, and there it leaps springing up through the astringent Quality, and rises up again aloft, so there comes to be a hard Knot behind it in that Place where the Struggling was, and the Knot gets a Hole or Orifice.
But when the sweet Quality leaps or springs up through the Knot, then the bitter Quality had so much affected, or wrought upon it, that it was all in a trembling; and as soon as it comes above the Knot, it suddenly stretches itself forth on all Sides, striving to fly from the bitter Quality; and in that stretching forth, its Body keeps hollow in the Middle, and in the Trembling, Leaping or Springing up through the Knot, it still gets more Stalk or Leaves, and now is frolick or pleasant that it has escaped the Battle.
And when the Heat from without, thus presses upon the Stalk, then the Qualities become kindled in the Stalk, and press through the Stalk, and so become af-
But so long as the sweet Water is in the Stalk, the Stalk retains its greenish Colour according to the Kind of its sweet Quality. And
such Matters the Qualities always bring to pass with the Heat in the Stalk, and the Stalk always grows further, and always one Storm or Assault is held after another, whereby the Stalk always gets more Knots, and still spreads forth its Branches further and further.
In the mean while, the Heat from without always dries the sweet Water in the Stalk, and the Stalk always is smaller at the Top; the higher it grows, the smaller it is, growing on so long, till it can escape or run no further.
And then the sweet Quality yields to be taken captive, and so the Bitter, Sour, Sweet, and Astringent reign jointly together, and the Sweet stretches itself a little forth, but it can escape no more, for it is captivated or caught.
And then from all the Qualities which are in the Body, there grows a Bud or Head, and there is a new Body in the Bud or Head, and is formed or figured answerable or like to the first Root in the Earth, only now it gets another more subtle Form.
And then the sweet Quality extends itself gently or mildly, and there grow little subtle Leaves in the Head, which are of the Kind of all the Qualities, and then the sweet Water is as it were a pregnant Woman new with Child, having conceived the Seed, and it always presses onward, till it opens the Head.
And then also it presses forth in little Leaves, like a Woman which is in travel and bringing forth, but the little Leaves or Blossoms have no more its Colour and Form, but the Form of all the Qualities; for now the sweet Quality must bring forth the Children of the other Qualities.
And when this sweet Mother has brought forth the fair, green, blue, white, red, and yellow Flowers, Blossoms or Children, then she grows quite weary, and cannot long nourish or nurse these Children, neither can she have them long, seeing they are but her Step-Children, which are very tender.
And so when the outward Heat presses upon these tender Children, all the Qualities in the Children cannot come to be kindled, for the Spirit of Life qualifies or flows in them.
And seeing they are too weak for this strong Spirit, and cannot elevate themselves, they yield or surrender their noble Power, and that smells so lovely and with so pleasant a Savour, that it rejoices the very Heart, and makes it laugh; but they must wither and fall off, because they are too tender for this Spirit.
For the Spirit draws from the Head or Bud into the Blossoms, and the Head or Bud is formed according to the Kind of all the Qualities; the astringent Quality attracts or collects the Body of the Bud or Head, and the sweet Quality softens it and spreads it abroad, and the bitter Quality parts or distinguishes the Matter into Members, and the Heat is the living Spirit therein.
Now all the Qualities labour or work therein, and bring forth their Fruit or Children, and every Child is qualified or conditioned according to the Kind and Property of all the Qualities.
This they drive and act so long, till all the Matter is quite dried, till the sweet Quality or sweet Water is dried up, and then the Fruit falls off, and the Stalk dries also and falls down.
And this is the End of Nature in this World.
Concerning this much higher Things are to be written, which you will find concerning the Creation of this World: This is only brought in for a Similitude, and described in the briefest Manner.
Now the other Forms or Kinds of Qualities, or of the Divine Powers, or of the Seven Spirits of God, are especially to be observed or known by the Instance or Example of Heat.
First there is the Ground, or the corporeal Being, although in the Deity or in the Creatures it has no peculiar or several Body, but all the Qualities are in one another as One, however the Operation of every Quality is perceived in particular and severally.
Now in the Body or Fountain is the Heat, which generates the Fire, which is a Form or Kind of Thing which a Man can search into, and out of the Heat goes the Light through all the Spirits and Qualities; and the Light is the living Spirit, which a Man cannot search into. But
a Man can search into its Will, and know what it wills, or how it is: For it proceeds in the sweet Quality, and the Light rises up in the sweet Quality in the sweet Water, and not in the other Qualities.
For Example, thou canst kindle all Things in this World, and so make them give Light, and burn, if the sweet Quality has the Predominance in it; and where the other Qualities are predominant in it, thou canst not kindle that: And though thou mayest bring Heat into it, yet thou canst not bring the Spirit into it, to make it give Light: Therefore all Qualities are the Children of the sweet Quality, or of the sweet Water, because the Spirit rises up only in the Water.
Art thou a rational Man, in whom is the Spirit and Understanding? then look all about in the World, for there thou wilt find it thus.
Thou canst kindle Wood, that it give Light, for the Water is chief upper Regent or Predominant therein; so likewise in all Sorts of Herbs on Earth, wherein the sweet Water is predominant.
Thou canst not kindle Light in a Stone, because the astringent or harsh Quality is Chief or Predominant therein: Neither canst thou kindle Light in Earth, unless the other Qualities be first vanquished and boiled out of it, which is seen in the Gunpowder, which yet is but a Flash or a Spirit of Terror, wherein the Devil in the Anger of God represents himself, which I will describe and demonstrate more largely in another Place.
Objection.
Answer.
Yes, dear Man, here lies or sticks the Mystery. The Wood which thou kindlest, is not very Fire, but a dark or opake Stock, only the Fire and Light take their Original from thence.
But thou must understand this concerning the sweet Quality of the Water, and not concerning the Stick or Block; but it is to be understood concerning the Unctuosity or Fats which is the Spirit therein.
Now in the elementary Water on Earth, the Sweetness is not the Chief, or upper Regent, but the astringent, bitter, and four Quality; else the Water were not mortal, but were as that Water is out of which Heaven is created. [Or Oiliness.] And
that I will demonstrate to thee thus, viz. that the astringent, sour, and bitter Quality is predominant in the elementary Water on Earth.
Take Rye, Wheat, Barley, Oats, or what you will, wherein the sweet Quality is predominant, soak or steep it in the elementary Water, afterwards distil it, then the sweet Quality will take away the Predominance from the other; and afterwards kindle that Water, and then you will see the Spirit, which is remaining in the Water of the Unctuosity or Fatness of the Corn, which overcame the Water. [Or Cliniss.]
This thou seest also in Flesh: The Flesh neither burns nor shines, nor gives Light, but its Fat burns and shines, or gives Light.
Question.
[Or: Oil, or Tallow.]
Answer.
Behold, in Flesh, the astringent, sour, and bitter Quality is predominant; and in the Fat, the Sweetness is chief and predominant; therefore fat Creatures are always merrier and frolicker than the lean, because the sweet Spirit flows more abundantly in them than in the lean.
For the Light of Nature, which is the Spirit of Life, shines more in them than in the lean: For in that Light in the sweet Quality stands the Triumphing or the Joy, for the astringent, or harsh, and bitter Quality triumph therein, for they rejoice that they are refreshed, fed, given to drink, and enlightened from the sweet and light Quality.
For in the astringent or harsh Quality there is no Life, but an astringent, cold, hard Death; and in the bitter Quality there is no Light, but a dark, bitter, and raging Pain, a House of Trembling, Horror, and fierce, wrathful, fearful Misery.
Therefore when they are Guests feasting at the sweet and light Quality, then are they affected, and pleasant, very joyful and triumphing in the Creature. And
therefore no lean Creature is merry, unless it be so that Heat is predominant therein: That is, though it be lean, and has little of the Fat, or Oil in it, yet perhaps Sweetness is very abundant there.
On the other Side, many Creatures have much Fatness, and yet are very melancholy or sad, which is, because their Fatness is inclined to the Condition of the elementary Water, wherein the astringent, or harsh, and bitter Quality is somewhat strong.
Of the Language of Nature.
Art thou a rational Man, then observe this; the Spirit which moves on high aloft from the Heat, takes its Exit, rising, and shining, in the sweet Quality; therefore the sweet Quality is its friendly or kind Will, and reigns in Meekness; and Meekness and Humility are its proper House or Habitation. [* The Mother Tongue explained according to the Language of Nature.] And
this is the Pith or Kernel of the Deity, and therefore it is called GOTT, GOD, because it is sweet, meek, friendly, and bounteous or good, GUTIG; and therefore is it called Barm-herz-ig, [warm-heart-ed or merciful,] because its sweet Quality rises up in the astringent, sour, and bitter Qualities, and refreshes, moistens and enlightens them, that they might not remain a dark Valley.
For understand but thy Mother Tongue right; thou hast as deep a Ground therein as there is in the Hebrew, or Latin: Though the Learned elevate themselves therein, like a proud arrogant Bride; it is no great Matter, their Art is now on the Lees, or bowed down to the Dust.
The Spirit knows and declares, that yet before the End, many a Layman will know and understand more than now the wittiest or most cunning Doctors know; for the Gates of Heaven yet open themselves; those that do not blind themselves, shall and will see it very well; the Bridegroom crowns his Bride. AMEN.
BARM-HERTZ-IG.
[Turba.] [Braut.]
Observe, * the Word BARM- is chiefly formed upon thy Lips, and when thou pronouncest BARM- then thou shutteth thy Mouth, and snarlest in the hinder Part of the Mouth; and this is the astringent Quality, which environs or incloses the Word; that is, it figures, compass, or contracts the Word together, that it becomes hard, or sounds, and the bitter Quality separates or distinguishes it;
that is, when thou pronouncest BAR, the last Letter R snarls, and murmurs like a trembling Breath, and thus does the bitter Quality, which is a Trembling. [Barm-hertz-ig, warm-hearted, or merciful.]
Now the Word BARM- is a dead Word, void of Understanding, so that no Man understands what it means; which signifies that the two Qualities, astringent and bitter, are a hard, dark, cold, and bitter Being, which have no Light in them: And therefore a Man cannot understand their Power without the Light.
But when a Man says BARM-HERTZ, he fetches the second Syllable out from the Deep of the Body, out from the Heart, for the right Spirit speaks forth the Word HERTZ, which rises up aloft from the Heat of the Heart, in which the Light goes forth and flows.
Now observe, when thou pronouncest BARM, then the two Qualities, the astringent and bitter, form, frame, or compact together the Word BARM, very leisurely or slowly; for it is a long impotent feeble Syllable, because of the Weakness of the Qualities.
But when thou pronouncest -HERTZ- then the Spirit in the Word -HERTZ- [Heart] goes forth suddenly, like a Flash of Lightning, and gives the Distinction and Understanding of the Word. [Or the distinct Sense or Meaning of the Word.]
But when thou pronouncest -IG, then thou catchest or captivatest the Spirit in the Midst of the other two Qualities, so that it must stay there and form the Word. And
thus is the Divine Power also; the astringent and bitter Quality are the Saltiter of the Divine Omnipotence, the sweet Quality is the Pith or Kernel of the Barm-hertz-ig-keit, Warm-heart-ed-ness, or Mer-ci-ful-ness, according to which the whole Being, with all the Powers, is called GOTT [GOD.]
The Heat is the Kernel of the Spirit, out of which the Light goes and kindles itself in the Midst or Center of the sweet Quality, and becomes captivated by the astringent and bitter Quality, as in the Midst or Center wherein the Son of God is generated, and that is the very Hertz [Heart] of God. And
the Lights, Flame or Flash, which in the Twinkling of an Eye or Moment shines into all the Powers, even as the sun does in the whole World, is the Holy Ghost, which goes forth from the Clarity or Brightness of the Son of God, and is the Flash of Lightning and Sharpness; for the Son is generated in the Midst or Center of the other Qualities, and is catched by the other Qualities.
Understand this high Thing rightly.
When the Father speaks or pronounces the WORD, that is, generates his Son, which is always done for ever and eternally, then that Word first takes its Original. in the astringent Quality; therein it fixes, conceives, or compasses itself; and in the sweet Quality it takes its Fountain, Spring, or Source, and in the bitter Quality it sharpens, and moves itself, and in the Heat it rises up, and kindles the Middle sweet Fountain or Source. And
now it burns jointly or equally alike in all the Qualities of the kindled Fire, and the Fire burns forth from the Qualities: For all Qualities burn, and that Fire is one Fire, and not many several Fires. And
that Fire is the very Son of God, which is thus generated always from Eternity to Eternity: This I can demonstrate by the Heaven and the Earth, the Stars and the Elements, and by all the Creatures, Stones, Leaves, and Grass, yea in the Devil himself, and that not with dead, slight, insignificant Arguments, void of Understanding, but with clear, quick, living, and invincible firm Arguments, even above, beyond, and to the Refutation of all Men’s Reason, convincingly and undeniably, and, lastly, in Opposition against all the Devils and the Gates of Hell; and I would do it here, if it would not take up too much Room.
Yet it shall be treated of all along in this whole Book, in all the Articles and Parts of it; but you shall find it more particularly in that Part concerning the Creation of the Creatures, as also concerning the Creation of Heaven and Earth, and of all Things, which will be fitter to be done then, and easier apprehended by the Reader.
Now observe,
Out of that Fire goes the Flash or the Light forth, and moves or boils in all the Powers, and has or contains the Fountain and Sharpness of all the Powers in itself, because it is generated, through the Son, out of all the Powers of the Father, and to them it reciprocally makes all the Powers in the Father living and moving; and through that Spirit are all the angels formed and imaged out of the Father’s Powers. And
that Spirit preserves and supports all, forms all, all Vegetation, Colours, and Creatures, both in Heaven and in this World, and above all the Heaven of Heavens. For the Birth or Geniture of the Holy Trinity above all is thus, and no otherwise, neither will it be otherwise in all Eternity.
But when the Fire is kindled in a Creature, that is, when a Creature elevates itself too high or too much, as Lucifer and his Legions did, then the Light extinguishes or goes out, and the fierce, wrathful, and hot Source, the Source of the hellish Fire, rises up, that is, the Spirit of the Fire rises up in the fierce Quality.
Observe here the Circumstances how this is done, or how it can come to be done. Therefore consider, an Angel is formed, figured, composed, or compacted together out of all Powers, as I have described it at large.
Now when he elevates himself, he elevates himself first in the astringent Quality, which he gripes close together, as a Woman which is in Travel, and presses himself, whereby the hard Quality becomes so hard and sharp, that the sweet Water can force or prevail with it no more, and so can rise up no more meekly or mildly in the Creature, but is captivated and dried up by the astringent Quality, and changed into a hard, sharp, fierce Coldness.
For it becomes too empty and dry by the astringent Contraction, and loses its bright lustre, and its Unctuosity, Fatness, or Oiliness (wherein the light Spirit rises up, which is the Spirit of the holy angelical and divine Life) becomes so hard, compacted and pressed together by the astringent Quality, whereby it is dried up like sweet dry Wood. [Doth.] And
so when the bitter Quality rises up in the exsiccated or dried sweet Quality, then cannot the Sweetness mollify it, and imbibe it with its sweet light Water, because it is dried up. And
there the bitter Quality raves and rages, and seeks for Rest and Food, and finds it not, and moves in the Body as a faint Poison. And
now, when the Heat kindles the sweet Quality, and would mitigate its Heat in the sweet Water, whence it rises up, and shines in the whole Body, there it finds Nothing but a hard dry sweet Source or Quality, there is no Sap or Moisture, it being quite exsiccated or dried up by the Astringency.
Then it kindles the sweet Source or Quality, with an Intent to be refreshed, but there is no Sap left, only the sweet Source or Quality is now burning and glowing, even as a hard dried or burnt Stone, and can no more kindle its Light, and so the whole Body remains now a dark Valley, in which there is Nothing but a fierce hard Coldness in the astringent Quality, and in the sweet a hard glowing Fire only, wherein the fierce wrathful Heat rises up in all Eternity, and in the bitter Quality there is a Raving, Raging, Stinging, and Burning. And
thus you have here the true Description of an expelled Angel or Devil, as also the Cause hereof, and that not written in a Similitude only, but in the Spirit, through that Power out of which all Things are come to be.
This great History or Action, how it came to pass, and how it went, you will find it at large concerning the Fall of the Devil.
V. Of the Fifth Circumstance or Species.
The Fifth Quality, or the Fifth Spirit of God among the Seven Spirits of God, in the Divine Power of the Father, is the gracious, amiable, blessed, friendly, and joyful Love.
Now observe what the Fountain of the gracious, amiable, blessed, and friendly Love of God is; observe it exactly, for it is the very Pith, Marrow, or Kernel.
When the Heat in the sweet Quality rises up, and kindles the sweet Source, Fountain, or Spring, then that Fire burns in the sweet Quality, in a thin or transparent lovely pleasant sweet Fountain or Spring-water; it allays the Heat, and quenches the Fire, and so there remains in the sweet Fountain-Spring of the sweet Water, only the joyful Light. And
the Heat is only a gentle soft Warming, even as it is in a Man which is of a sanguine Complexion, wherein also the Heat is only a friendly pleasant Warming, if the Party lives temperately, and keeps a due Measure.
That friendly courteous Love-Light-Fire goes along in the sweet Quality, and rises up into the bitter and astringent Quality, and so kindles it, feeding them with its sweet Love-sap, refreshing, quickening, and enlightening them, and making them living, or lively, chearful, and friendly.
And when the Light-Love-power comes at them, so that they taste thereof, and get its Life, O there is a friendly Meeting, Saluting, and Triumphing, a friendly Welcoming and great Love, a most friendly and gracious amiable and blessed Kissing, and well-relishing Taste.
There the Bridegroom kisses his Bride: O gracious amiable Blessedness and great Love, how sweet art thou? How friendly and courteous art thou? How pleasant and lovely is thy Relish and Taste? How ravishing sweetly dost thou smell? O noble Light, and bright Glory, who can apprehend thy exceeding Beauty? How comely adorned is thy Love? How curious and excellent are thy Colours? And all this eternally! Who can express it?
Or why and what do I write, whose Tongue does but stammer like a Child, which is learning to speak? With what shall I compare it? or to what shall I liken it? Shall I compare it with the Love of this World? No, that is but a mere dark Valley to it.
O immense Greatness! I cannot compare thee with any Thing, but only with the Resurrection from the Dead; there will the Love-Fire rise up again in us, and embrace Man courteously and friendly, and rekindle again our astringent, bitter, and cold, dark and dead Quality, and embrace us most friendly.
O noble Guest! O why didst thou depart from us! O Fierceness, Wrath, and Astringency or Severity, thou art the Cause of it! O fierce wrathful Devil! O what hast thou done, who hast sunk down thyself and beautiful bright Angels into Darkness? Woe, Woe for ever!
O, was not the gracious, amiable, blessed and fair Love in thee also? O thou high and lofty-minded Devil! Why wouldst thou not be contented? Wert thou not a Cherubim? and was there any Thing so beautiful and bright in Heaven as thou? What didst thou seek for? Wouldst thou be the whole or total God? Didst thou not know that thou wert a Creature, and hadst not the Fan and Casting-Shovel in thy own Hand or Power?
O why do I pity thee, thou stinking Goat? O thou cursed stinking Devil! how hast thou spoiled us? How wilt thou excuse thyself? What wilt thou object to me?
Objection.
Thou sayest, if thy Fall had not been, Man would never have been thought of.
Answer.
O thou lying Devil! Though that should be true, yet the Saltiter out of which Man is made, which is also from Eternity, as well as that out of which thou art made, had stood in eternal Joy and bright Glory, and had likewise risen up in God, and had tasted of the gracious, amiable, blessed Love in the seven Spirits of God, and enjoyed the heavenly Joy.
O thou lying Devil, stay but a little, the Spirit will discover thy Shame to thee; tarry but a little while longer, and thy Pomp, Pride, and Pageantry will be at an End. Stay, the Bow is bent, the Arrow will hit thee, and then whither wilt thou fall? The Place is ready provided and prepared, it wants only to be kindled, wilt thou bring Fewel lustily to it, that thou be not frozen with Cold? Thou wilt sweat very hard: Dost thou suppose thou shalt obtain the Light again? No, but Hell Fire. Smell to thy sweet Love, guess at it, what is that called? Gehenna; yes, that will be in Love with thee eternally. [Gehenna]
Woe, Woe, poor miserable blinded Man, why sufferest thou the Devil to make thy Body and Soul so dark and blind? O temporal Good, and the Pleasure and Voluptuousness of this Life! thou blind Whore, why dost thou go a wooing and whoring to the Devil?
O Security! the Devil watches for thee. O High-mindedness! thou art a hellish Fire. O Beauty, Pomp, or Bravery! thou art a dark Valley. O Potency of Dominion! thou art a Raging and Tearing of the hellish Fire. O Self-Vindication or Vengeance! thou art the fierce Wrath of God.
O Man! why will the World be too narrow for thee? Thou wilt needs have it all for thy self; and if thou hadst it, thou wouldst not have Room enough. O, this is the Devil's High-mindedness, who fell out of Heaven into Hell.
O Man! alas, O Man! why dost thou dance with the Devil, who is thine Enemy? Art thou not afraid that he will thrust thee into Hell? Why dost thou go on so securely? Is it not a very narrow Stick on which thou dancest? Under that small narrow Bridge is Hell! Dost thou not see how high thou art, and how dangerously and desperately thou goest? Thou dancest betwixt Heaven and Hell.
O thou blind Man! How does the Devil Mock at thee? O! wherefore dost thou trouble Heaven? Dost thou think thou hast not have enough in this World? O blind Man! Is not Heaven and Earth thine? Nay, God himself too? What dost thou bring into this World, or what dost thou take along with thee at thy going out of it? Thou bringest an Angelical Garment into this World, and with thy wicked Life thou turnest it into a Devil’s Mask or Vizard.
O thou miserable Man, turn Convert, the heavenly Father has stretched forth both his Arms, and calls thee; do but come, he will take thee into his Love. Art thou not his Child? He does love thee. If he did hate thee, he must be at odds with himself. O no, it is not so: there is nothing in God but a merciful, amiable Love, and bright Glory.
O ye Watchmen of Israel! why do you Sleep? Awake from the Sleep of Whoredom, and dress or trim your Lamps: The Bridegroom comes, sound your Trumpets.
O ye covetous, stiffnecked and drunken Rioters! how do you wooe and go a whoring after the covetous Devil? Thus saith the LORD: Will you not feed my People which I have committed to your Charge?
Behold I have set you in Moses’s Chair, and entrusted you with my Flock; but you mind nothing but the Wool, and mind not my Sheep, and therewith you build your great Palaces. But I will set you on the Stool of Pestilence, and my own Shepherd shall feed my Sheep eternally.
O thou fair World, how does Heaven complain of thee? How dost thou trouble the Elements? O Wickedness and Malice! when wilt thou leave, and give over? Awaken! awaken! and bring forth, thou sorrowful Woman; behold thy Bridegroom comes, and requires Fruit at thy Hands: Why dost thou sleep? Behold he knocketh!
O gracious, amiable, blessed Love and clear bright Light, tarry with us, I pray thee, for the Evening is at Hand. O Truth! O Justice and righteous Judgment! what is become of thee? Does not the Spirit wonder, as if he had never seen the World before now? O why do I write of the Wickedness of this World? I must do it, and the World curseth me for it. Amen. [Or gives me the Devil’s Thanks for it.]