Jacob Boehme's Aurora
Chapter 12: Of the Nativity and Proceeding forth or Descent of the Holy Angels, as also of their Government, Order, and Heavenly joyous Life.
["Verbum Domini, The Word of the Lord comprised the qualifying or fountain Spirits by the Fiat, that is, the saying, Let there be Angels, into a Will, and that is the Creation of Angels."]
Question.
Now the Question is; What is properly an Angel?
Answer.
Behold, when God [Schuff] created the Angels, then he created them out of the seventh qualifying or fountain Spirit, which is Nature, or the Holy Heaven.
The Word Schuff [created] thou must understand thus, as when a Man says, drawn together, or driven together, as the Earth is driven or compacted together: In like Manner, when the whole God did move himself, then the astringent Quality drew or drove together the Saltiter of Nature, and dried it, and so the Angels came to be: Now such as the Quality was in every Place, such also was the Angel.
Observe the Depth.
[Compacted.] [Atracted.]
There are seven Spirits of God, all these seven have moved themselves, and the Light therein has also moved itself, and the Spirit, which goes forth out of the seven Spirits of God, has moved itself also.
Now the Creator intended, according to his Ternary, to create three Armies, Bands, or Companies., not one from another, but one by another, as in a Circle or Sphere. [Armies, Bands, or Companies.]
Now observe: As the Seven Spirits of God. Spirits were therein in their moving, boyling, or rising up, so also were the Creatures: In the Midst or Center of each Host was the Heart of each Host incorporated or compacted together, out of which an angelical, or great, or chief Prince proceeded, or came to be. [Seven Spirits of God.]
And as the Son of God is generated in the Midst or Center of the seven Spirits of God, and is the Life and Heart of the seven Spirits of God, so there was one Angelical King created in the Midst or Center of his Circumference, Sphere, Extent or Or Province. Region out of Nature, also out of Nature's Heaven, out of the Power of all the seven qualifying or fountain Spirits, and that now was the Heart in one Host, and had in him the Quality, Might, Power, and Strength of his whole Host, and was the fairest among them, or of them all.
Just as the Son of God is the Heart and Life and Strength of all the seven Spirits of God, so also is that one King of Angels in his Host.
And as there are seven principal Qualities in the divine Power, out of which the Heart of God is generated, so there are also some mighty princely Angels created in each Host, according to each Head or chief Quality, the Number of which I do not exactly know; and they are with or near the King, Leaders of the other Angels.
Here thou must know that the Angels are not all of one Quality, neither are they equal or alike to one another in Power and Might: Indeed every Angel is the Power of all the seven qualifying or fountain Spirits, but in every one there is somewhat of one Quality more predominant and strong than another, and according to that Quality is he also glorified.
For such as the Saltiter was in every Place, at the Time of Creation, such also was the Angel that came forth; and according to that Quality which is strongest in an Angel, he is also named and glorified.
As in the Flowers in the Meadows, every one receives its Colour from its Quality, and is named also according to its Quality, so are the holy Angels also: Some are strongest in the astringent Quality, and those are of a r brownish Light, and are nearest of Quality to the Cold. [r Dusky or Grey, or dim White, like Twilight.] And
so when the Light of the Son of God shines on them, then they are like a brownish or purple Flash of Lightning, very bright and clear in their Quality.
Some are of the Quality of the Water, and those are light, like the holy Heaven; and when the Light shines on them, they look like to a Crystalline Sea.
Some are strongest in the bitter Quality, and they are like a s green precious Stone, which sparkles like a Flash of Lightning; and when the Light shines on them, then they shine and appear as a greenish Red, as if a Carbuncle did shine forth from it, or as if the Life had its Original there. [s Or Emerald.]
Some are of the Quality of Heat, and they are the lightest and brightest of all, yellowish and reddish; and when the Light shines on them, they look like the Flash or Lightning of the Son of God.
Some are strongest in the Quality of Love, and those are a Glance of the heavenly Joyfulness, very light and bright; and when the Light shines on them, they look like t light Blue, of a pleasant Gloss, Glance, or Lustre. [t Or Azur.]
Some are strongest in the Quality of the Tone or Sound, and those are light or bright also; and when the Light shines on them, they look like the Rising of the Flash of Lightning, as if Something would lift itself aloft there.
Some are of the Quality of the total or whole Nature, as a general Mixture; and when the Light shines on them, they look like the holy Heaven, which is formed out of all the Spirits of God.
But the King is the Heart of all the Qualities, and has his Circumference, Court, Quarters, or Residence in the Midst or Center, like a Fountain: And as the Sun stands in the Midst among the Planets, and is a King of the Stars, and the Heart of Nature in this World, so great also is a Cherubim or King of Angels. And
as the other six Planets with the Sun are Leaders of Hosts, and give up or submit their Will to the Sun, that it may reign and work in them, so all the Angels give up or submit their Will to the King, and the princely Angels are in Council with the King.
But thou must know here, that they all have a Love-will one to another, none of them grudges the other his Form and Beauty: For as it goes among the Spirits of God, so it goes among these.
They all have jointly and equally the Divine Joy, and they equally enjoy the heavenly Food, therein there is no Difference.
Only in the Colours and Strength of Power there is a Difference, but no Difference at all in the Perfection; for every one has in him the Power of all the Spirits of God; therefore when the Light of the Son of God shines on them, then each Angel’s Quality shows itself by the Colour.
I have reckoned up only some few of the Forms and Colours of them, but there are a great many more that might be wrote down, which I will omit for Brevity’s Sake. [a great many]
For as the Deity presents itself infinitely in its Rising up, so there are unsearchable Varieties of Colours and Forms among the Angels: I can show thee no right Similitude of it in this World, but in the blossoming Field of Flowers in May, which yet is but a dead and earthly Type.
Of the Angelical Joy.
Question.
[blossoming]
Now it may be asked: What then is it, which the Angels do in Heaven? Or why, or to what End and Purpose has God created them?
Answer.
You greedy covetous griping Persons may observe this, you who in this World seek after Pride, State, Dignity, Honour, Fame, Glory, Power, Money and Goods, and squeeze out the Sweat and Blood of the poor Oppressed and Distressed, and spend their Labours upon your Gallantry, Bravery, and Stateliness, and think yourselves better than plain and simple Lay-vulgar People, and suppose it is what God has created you for.
Question.
Why has God created Angel-Princes, and has not made them all equal, or alike?
Answer.
[squeeze] [seek]
Behold God is the God of Order; and as it is, goes and boils in his Government in himself, that is, in his Birth or Geniture, and in his Rising up, so also is the Order of the Angels.
Now as there are in him chiefly seven Qualities, whereby the whole Divine Being is driven on, and floweth itself infinitely in these seven Qualities, and yet these seven Qualities are the chief or prime in the Infininude, whereby the Divine Birth or Geniture stands eternally in its Order unchangeably;
and as in the Midst or Center of the seven Spirits of God, the Heart of Life is generated, whence the Divine Joy rises up; thus also is the Order of Angels.
The Angel-Princes were created according to the Spirits of God, and the Cherubim according to the Heart of God: And as the Divine Being works, so also do the Angels.
That Quality which rises up in God’s Being, and chiefly shows itself in its Working, as in the Rising up of the Tone or Tune, or of the Divine Working, Wrestling, and Fighting, that angelical Prince who is most strongly addicted to that Quality, begins in his Rank or File, and Round, with his Legions, with Singing, Sounding forth, Dancing, Rejoicing, and Jubilating. [addicted]
This is heavenly Music, for here every one sings according to the Voice of his Quality, and the Prince leads the Quire or Chorus, as a Chanter or Singing-Master with his Scholars; and the King rejoices and jubilates with his Angels, to the Honour of the great God, and to the Increasing and Multiplying of the heavenly Joys, and that is in the Heart of God, as a holy Sport or Scene; and to that End also are they created for the Joy and Honour of God. [Sport] [heavenly Music]
Now when the heavenly Music of the Angel rises up, then in the heavenly Pomp, in the Divine Salitter, there rise up all Manner of Vegetations, Springings, or Sprouts, also all Manner of Figures, Shapes, or Ideas, and all Manner of Colours; for the Deity presents, shows, or discovers itself in endless and unsearchable Varieties of Kinds, Colours, Ideas, Forms, and Joys.
Now, that qualifying or fountain Spirit in the Deity which shows itself then in a singular Manner with its Ring up, and Love-wrestling, as having become the Prince or Chief of them; that very Angel-Prince belonging to it, begins instantly his heavenly Music with his own Legions, according to his Quality, with Singing, Sounding forth, piping Melody, and in all the Manners of heavenly Skill and Art, which rise up in the Spirits of God.
But when the Center in the Midst rises up, that is, when the Birth or Geniture of the Son of God shows itself in a singular Manner, as a Triumph, then there rise up the Music, Melodies or Joys, of all the three kingly Governments, or Royal Regiments of the whole Creation of all the Angels.
What Manner of Joy this must be, let every Soul consider: I, in my corrupted Nature, cannot apprehend it, much less can I write it.
By this Song I invite or cite the Reader into the other Life; there himself will be also of that Quire or Chorus, and then first will he give Credit to this Spirit; what he does not understand here, that he will have there apparently in his View.
Thou must know, that this is not forged out of a Stone; but when the Flash rises up in the Center, then the Spirit sees and knows it.
Therefore look to it, and be not too scornful in this Place, else thou wilt be found a Scorner and Mocker before God, and then well mayest thou fare as King Lucifer did. Now it may be asked,
Question.
What do the Angels then when they sing not? Answer.
Behold! what the Deity does, that they also do; when the Spirits of God lovingly generate one in another, and rise up one in another, as in a loving, saluting, embracing, kissing, and feeding one another; in which Taste and Smell the Life rises up, and the eternal Refreshing; of which thou mayest read before at large;
then the holy Angels also walk and converse one with another friendly, graciously, amiably, and blessedly in the heavenly Circumference or Region, and behold the wonderful and pleasant Form or Prospect of Heaven, and eat of the gracious, amiable, blessed and delicate Fruits of Life. Now thou wilt ask,
Question.
What do they talk of one with another?
Answer.
Behold! thou pompous, stately, lofty, and proud Man; the World is even too narrow for thee here, and thou thinkest there is none like thee, or equal to thee: Bethink thyself in this, whether thou hast in thee the Manner, Quality, or Condition of an Angel, or of a Devil.
To whom now shall I liken the Angels?
Answer.
I will liken them to little Children which walk in the Fields in May, among the Flowers, and pluck them, and make curious Garlands and Poseys, carrying them in their Hands rejoicing, and always talk together of the several Forms or Shapes of curious Flowers, leading one another by the Hand when they go to gather Flowers.
And when they come Home, they show them to their Parents; and they also rejoice in their Children, and are merry and chearful with them.
So do the holy Angels likewise, they take one another by the Hand, and walk together in the curious May of Heaven, and parly or talk of the pleasant and fair Spring or Fruits in the heavenly Pomp, and feed on the delicate blessed Fruits of God, and make Use of the beautiful heavenly Flowers for their Play or Sport in their Scenes, and make curious Garlands, and rejoice in the delicious pleasant May of God.
Here is Nothing but a cordial or hearty Loving, a meek and gentle Love, a friendly, courteous Discourse, a gracious, amiable, and blessed Society, where the one always delights to see the other, and to honour one another.
They know of no Malice, Cunning, Subtlety, or Deceit; but the Divine Fruits and pleasant Loveliness are common among them; one may make Use of the Things as well as the other, there is no Disfavour or Hatred, no Envy, no contrary or opposite Will, but their Hearts are knit together in Love.
In this the Deity has its highest Delight, as Parents have in their Children, that its dear and beloved Children in Heaven behave themselves so well and so friendly; for the Deity in itself plays or sports also thus, one qualifying or fountain Spirit in the other. And
therefore the Angels can do no other than their Father does, as also our evangelical King JESUS CHRIST testified, when he was with us on Earth, as it is written in the Gospel, where
he says, 'Verily the Son can do Nothing of himself; but what he sees his Father do, the Son does also: Also if ye not convert, and become like Children, ye cannot come into the Kingdom of Heaven.' [Math. 18. 3.] [John 5. 19.]
Whereby he means, that our Hearts should be knit together in Love, as the holy Angels of God are, and that we should deal friendly, courteously, and kindly one with another, and love one another, and prevent one another in Kindness and Respect, as the Angels of God do.
Not that we should deceive and bely one another, and tear the Bread out of others Mouths for very Greediness and great Covetousness, neither should one outbrave another in Stateliness, Fashions, and Deportment, and so despise another who cannot use his sly, crafty, subtle, devilish Policy and Tricks.
O no! The Angels in Heaven do not so; but they love one another, and rejoice in the Beauty and Loveliness of others, and none esteems or accounts himself more excellent than the other; but every one has his Joy in the other, and rejoices in the other's fair Beauty, comely Form and Loveliness, whence then their Love one towards another rises up, so that they lead one another by the Hand, and friendly kiss one another.
Observe the Depth.
As when the Flash of Life rises up in the Center of the Divine Power, wherein all the Spirits of God attain their Life, and highly rejoice; there is a loving and holy Embracing, Kissing, Tasting, Touching, or Feeling, Hearing, Seeing, and Smelling, so also there is among the Angels; when the one sees, hears, feels, or touches the other, then there rises up in his Heart the Flash of Life, and one Spirit embraces the other, as it is in the Deity.
Observe here the Ground and highest Mystery of God's Angels.
If thou wilt now know from whence their Love, Humility, and Friendliness come, which rise up in their Heart, then observe that which follows.
Every Angel is constituted as the whole Deity is, and is as a little God. For when God constituted the Angels, he constituted or framed them out of himself.
Now God is the same in one Place as he is in another; God is every where, the Father and Son and Holy Ghost.
In the three Names and Powers stand Heaven and this World, and all what- soever thy Heart can think upon, and though thou shouldst draw a little Circle, which thou canst hardly look into, or which thou canst hardly discern, even less than the smallest Point thou canst imagine; yet even in that is the whole Divine Power, and the Son of God is generated therein, and the Holy Ghost therein goes forth from the Father and the Son; if not in Love, then in Wrath, as it is written, 'With the Holy thou art holy, and with the Froward thou wilt show thyself froward.' [Psalm 18. 26.]
They who stir up the Wrath of God upon themselves, that Wrath stands also in all the Spirits of God, in that Place where it is awakened, stirred up, or provoked. On the other Side, where the Love of God is awakened or stirred up, there it stands also in the full Birth or Geniture of the whole Deity, of or in the Place or Thing, wherein it is awakened. And
herein there is no Difference, the Angels are created, one as well as another, all out of the Divine Salitter of the heavenly Nature; only this is the Difference betwixt them, that when God constituted them, each Quality in the great Motion stood in the highest Geniture or Rising up.
Hence it is come to pass, that the Angels are of various and manifold Qualities, and have several Colours and Beauties, and yet all out of or from God.
Yet every Angel has all the Qualities of God in him, but one of them is strongest in him, according to which he is named, and glorified in that Quality.
Now, as the Qualities in God always generate, raise up, and heartily love, the one the other, and the one always gets its Life from the other; and as the Flash in the sweet Water rises up the Heat, from whence the Life and the Joy have their Original; so it is also in an Angel, his internal Birth or Geniture is no otherwise than that which is distinct from him, or without in God. And
as the Son of God, without or distinct from the Angels, is generated in the Middle or central Fountain Spring, in the Heat, in the sweet Water, out of, or from all the seven Spirits of God, and re-enlightens back again all the seven Spirits of God, whence they have their Life and Joy;
so also, in like Manner, the Son of God in an Angel is generated in the Angel's Middle, or central Fountain Spring of the Heart in the Heat, in the sweet Water, and re-enlightens back again all the seven qualifying Spirits of that Angel. And
as the Holy Ghost goes forth from the Father and the Son, and forms, images, figures, or frames, and loves all; so the Holy Ghost goes forth in the Angel, into his fellow Brethren, and loves them, and rejoices with them.
For there is no Difference between the Spirits of God and the Angels, but only this, that the Angels are Creatures, and their corporeal Being has a Beginning; but their Power, out of which they are created, is God himself, and is from Eternity, and abides in Eternity.
Therefore their Agility is as nimble and swift as the Thoughts of a Man, where- ever they would be, there also they are instantly; moreover they can be great or small, as they please. And
this is the true Being of God in Heaven, yea Heaven itself: If thy Eyes were opened, thou shouldst see it plainly and clearly on Earth, in that Place where thou art at present.
For seeing God can let the Spirit of Man see it, which is yet remaining in the Body, and can reveal or manifest himself to him in the Flesh, surely he can well do it also when he is out of the Flesh, if he pleases.
O thou sinful House of this World, how art thou encompassed with Hell and Death; awake, the Hour of thy Regeneration is at Hand; the Day-Break, the Day-Spring, Dawning, or Morning-Redness flows itself.
O thou dumb and dead World, why dost thou require or demand Signs and Wonders? Is thy whole Body chilled and benumbed? Wilt thou not awake from Sleep?
Behold a great Sign is given thee, but thou sleepest and seest it not: Therefore the Lord will give thee a Sign in his Zeal or Jealousy, which thou hast awaked and provoked with thy Sins.
Of the whole Heavenly Delightfulness, and Habitation of all the Three Kingdoms of Angels.
Here the Spirit shows, that where every Angel is constituted, stated, or settled, there that Place in the heavenly Nature, wherein, and out of which he is become a Creature, is his own Seat, which he possesses by Right of Nature, as long as he abides in God's Love. [Laws, Customs, Statutes, Ordinances, Politits.]
For it is the Place which he has had from Eternity, before he was become a Creature, and that Salitter stood in the same Place, out of which he existed, and therefore that Seat remains to him, and is his by Right of Nature, as long as he moves in God's Love. [Jus.]
But thou must not think, as if God was tied to it, and cannot, or may not expel him from thence, if he should move or stir otherwise than God had constituted, settled or stated him at first.
For as long as he abides in Obedience, and in Love, the Place is his, by Right of Nature; but when he elevates himself and kindles that Place in the wrathful Fire, then he sets his Father's House on Fire, and becomes a contrary Will, or opposite to the Place, out of which he is made, and makes TWO out of that which was ONE before his Elevation.
Now when he does so, then he keeps his corporeal Right of Nature to himself, and that Place also keeps its own to itself: But seeing the Creature, which has a Beginning, will oppose or let itself against the First Being, which was before the Creature was, which had no Beginning, and will needs spoil the Place which is none of its making, wherein it was created a Creature in the Love, and will turn that Love into a Wrath-fire, then it is equal and just that the Love should spew up the Wrath-Fire forth together with the Creature.
From hence also the RIGHTS in this World exist, or have their Original. For when a Son resists his Father, and strikes his Father, then he loses his paternal Inheritance, and his Father may thrust him out of his House; but so long as he continues in Obedience to his Father, the Father has no Right, Authority, or lawful Power to disinherit him.
This worldly Right takes its Original from Heaven; as also many other secular Rights, which are written in the Books of Moses, take their Beginning and Original from the Divine Nature in Heaven, which I shall demonstrate plainly in its due Place, from the true Ground in the Deity.
Now one might object and say:
Objection.
Then an Angel is fully bound and tied to that Place in which he is created, and must not stir, nor can stir from thence. Answer.
No: As little as the Spirits of God are or will be tied in their Rising up, that they should not move one among another, so little are the Angels also tied to their Place at all.
For as the Spirits of God rise up continually one in another, and have a Sport or Game of Love in their Birth or Geniture, and yet every Spirit keeps its natural Seat or Place, in the Birth or Geniture of God, wherein it never comes to pass, that the Heat is changed into the Cold, or the Cold into the Heat, but each keeps its natural Place or Position, and the one rises up in the other, from whence the Life has its Original;
so the holy Angels move, walk, or converse in all the three Kingdoms, one among another, whereby they conceive, or receive their Conceptions, one from the other; that is, from the other's Beauty, comely Form, Friendliness, Courtesy and Virtue, every one receives his highest Joy, and yet each keeps his natural Seat or Place, in which he is become a Creature, for his own Propriety.
Like one in this World, when he has a dear and near Kinsman, who returns Home from foreign Parts of the World, whom he had a very hearty Desire, and earnest Longing to see, there is Joy and friendly Saluting, and bidding Welcome, also a friendly loving Discourse, or Conference between them, and so he treats this loving and welcome Guest in the best Manner that he can; yet this is but cold Water, in Respect of the Heavenly. And
thus the holy Angels do one towards another; when an Army or Company of one Kingdom comes to the other, or when the Army or Company of one princely Quality comes to an Army or Company of another princely Quality, there is nothing but mere loving Entertainment, saluting and embracing Reception; a very gracious, amiable and blessed Discourse and friendly Respect; a very gracious, amiable, blessed and loving Walking, and Playing together; a most chaste and humble Exercise; a friendly Kissing, and leading one another up and down: here begins the lovely Choir and set Dancing.
Like little Children, when they go in May to gather Flowers, where many often meet together, there they talk and confer friendly, and pluck or gather many several Sorts of Flowers.
Now when this is done, they carry those Flowers in their Hands, and begin a sportful Dance, and sing from the Joy of their Heart rejoicing. Thus also do the Angels in Heaven, when the foreign Armies or Companies meet together.
For the corrupted Nature in this World labours in its utmost Power and Diligence, that it might bring forth heavenly Forms, and many Times little Children might be their Parents School-masters and Teachers, if Parents could but understand, or would but take Notice of them: But now-adays the Corruption is lamentable both with Young and Old, and the Proverb is verified,
Wie die Alten sungen,
So lernten die Jungen.
As the Old Ones sung,
So learnt the Young.
Wie die Alten sungen,
So lernten die Jungen.
As the Old Ones sung,
So learnt the Young.
By this high Humility of the Angels, the Spirit admonishes the Children of this World, that they should view and examine themselves, whether they bear such a Love one to another? Whether there be such Humility among them? What Kind of Angels do they think they are? And whether they are like to these or no, seeing they have in them in Possession the third angelical Kingdom?
Behold the Spirit will here a little present before thy Eyes what Manner of Love, Humility, and courteous Friendliness there is in thee, thou fair angelical Bride; behold, I pray thee, thy Dress, Ornament, and Attire, What excellent Delight and Pleasure may thy Bridegroom take in thee, thou beloved Angel, that dancest daily with the Devil?
First, If one be now-adays a little preferred or advanced, and gets but a little While into an Office, then others are no more so good as he, or fit for his Company, that are in no Preferment; he counts the Vulgar or Layman his Footstool, he instantly endeavours by Cunning and Craft to get the Vulgar or Layman's Goods into his Disposal; if he cannot compass it by Tricks and Designs, then he does it by Force, to satisfy his High-mindedness.
If a simple Man comes before him, that cannot place his Words handsomely, then he takes him up short, as if he was a Dog; and if he has any Business before him, then he regards only those that are of worldly Esteem, and lets them carry the Cause, Right or Wrong: Take heed, Friend, what Manner of princely Angel indeed thou art; thou will find it well enough in the following Chapter, concerning the Fall of the Devil; that will be thy Looking-Glass to see thyself in.
Secondly, If one now-adays has learnt more in worldly Sciences, or studied more than the Vulgar or Layman, in an Instant no Vulgar or Layman is to be compared to him; because he cannot express himself, or speak according to Art, he has no Skill in the other's proud Air or Garb.
In brief, the simple plain Man must be his Fool, whereas he himself is indeed a proud Angel, and is in his Love but a dead Man. This Sort of Party also will have its Looking-Glass in the following Chapter.
Thirdly, If one be Richer now-adays than the other, then the poorer Man is counted the Fool; and if he can wear but better and more fashionable Cloths or Apparel than his Neighbour, then the poorer Man is no more worthy, or good enough to be in his Company.
And so the old Song is now-adays in full Force and Practice, which is this.
Der Reich den Armen zwinget,
Und ihm sein Schweiß abringet,
Daß nur sein Großthes klinget.
The Rich the Poor constrain,
To squeeze their Sweat they'll not disdain,
To glory in their Gain.
Der Reich den Armen zwinget,
Und ihm sein Schweiß abringet,
Daß nur sein Großthes klinget.
The Rich the Poor constrain,
To squeeze their Sweat they'll not disdain,
To glory in their Gain.
These Angels also are invited as Guests to the next Chapter, for their Looking-Glass to see themselves in.
Fourthly, There is for the Generality such a devilish Pride and Stateliness, and such over-bearing one another, such despising, belying, ensnaring, circumventing, over-reaching, cheating, deceiving, betraying, extorting Usury, coveting, envying, and hating one another, that the World burns now as in the hellish Fire: Wo, wo for ever!
O World, where is thy Humility? Where is thy angelical Love? Where is thy courteous Friendliness? At that very Instant when the Mouth saith, God save thee; then if the Heart was seen, it might be said; Beware, look to thyself, for it bids the Devil take thee.
O thou excellent angelical Kingdom, how comely dressed and adorned wast thou once? How has the Devil turned thee into a murderous Den? Dost thou suppose thou standest now in the Flower of thy Beauty and Glory? No! thou standest in the Midst of Hell: If thine Eyes were but opened, thou wouldst see it.
Or dost thou think that the Spirit is drunken, and does not see thee? O, it sees thee very well: Thy Shame stands quite naked before God, thou art an unchaste, wanton, lacivious Woman, and goest a whoring Day and Night, and yet thou sayest, I am a chaste Virgin.
O, how fair a Looking-Glass art thou, in the Presence of the Holy Angels; do but smell to thy sweet Love and Humility, does it not smell or favour just like Hell? All these Parties are invited as Guests to the following Chapters.
Of the Kingly Primacy, or of the Power and Authority of the Three Angelical Kings.
As the Deity in its Being is Threefold, in that the Exit out of the seven Spirits of God shows and generates itself as Threefold, viz. Father, Son, and Holy Ghost, One God; wherein the whole divine Power consists, and whatsoever is therein; and they are the three Persons in the Deity, and yet are not a divided Being, but in one another as one,
so also when God moved himself, and created the Angels, there came to be three special Angels out of the best Kernel of Nature, out of the Being of the Ternary in the Nature of God, and in such Power, Authority and Might, as the Ternary in the seven Spirits of God has; for the Ternary of God rises up in the seven Spirits of God, and is again the Life and Heart of all the seven Spirits.
And so also, the three angelical Kings, each of them in the Manner, Kind and Nature of his Host or Army, is risen up, and is a natural Lord of his Place or Region over the Regiment or Dominion of his Angels; but the Ternary of the Deity retains that Place, which is unalterable or unchangeable to itself; and the King retains the Dominion of the Angels.
Now as the Ternary of the Deity is one only Being or Substance in all Parts in the whole Father, and is united together, as the Members in Man’s Body, and all Places are one Place, though one Place may have a different Condition, Frame and Constitution, distinct from the other, as also the Members of Men have; yet it is the one Body of God;
so also are the three angelical Kingdoms united one in another, and not each severed asunder: No angelical King ought to say, this is my Kingdom; or that there ought no other King to come thereinto; though indeed it is his first Beginning, Original, natural Inheritance, and remains also to be his: Yet all other Kings and Angels are his true natural Brothers, generated out of or from one Father, and inherit their Father’s Kingdom. [Office or Function.] And
as the qualifying or fountain Spirits of God have each of them the natural Seat or Possession of its Birth or Geniiture, and retains its natural Place to itself, and yet is, together with the other Spirits, the one only God; so that if the other were not, that would not be neither, and thus also they rise up one in the other;
so it is also with the Chief or Principal of the Holy Angels in his Constitution; and is in no other Manner than as it is in God; and therefore they live all friendly, peaceably and blessedly one with another, in their Father’s Kingdom, as loving dear Brethren; there are no Bounds or Bars how far any should go, and how far not.
Question.
Upon what do the Angels walk? Or upon what do they stay or set their Feet?
Answer.
I will here show thee the right Ground, and it is no otherwise in Heaven than as thou here findest in the Letter, for the Spirit looks into this Deep, very unremoveable or stedfastly, also it is very apprehensible.
The whole Nature of the Heaven stands in the seven qualifying or fountain-Spirits, and in the seventh consists Nature or the Apprehensibility of all the Qualities: This now is very lightome and solid as a Cloud, but very transparent and shining, like a Chrystalline Sea, so that a Man can see through and through it all: Yet the whole Depth upward and downward is wholly thus.
Now the Angels also have such Bodies, but more dry and close compacted or incorporated together, and their Body also is the Kernel, or out of Nature, even the best or fairest Splendor and Brightness of, or out of Nature.
Now upon the seventh Spirit of God their Foot does stay, which is solid like a Cloud, and clear and bright as a Chrystalline Sea, wherein they walk upward and downward, which Way soever they please. For their Agility or Activity is as swift as the divine Power itself is, yet one Angel is more swift than another, and that answerably according to their Quality.
In that seventh Spirit of Nature rise up also the heavenly Fruits and Colours, and whatsoever is apprehensible or comprehensible, and is like to such a Form, or Manner, as if the Angels dwelt betwixt Heaven and Earth in the Deep, where they ascend and descend, and wherever they are, there their Foot rests, as if it stood upon the Earth. [Text Forma.]
Antiquity has represented the Angels in Pictures like Men with Wings, but they have no need of any Wings, yet they have Hands and Feet as Men have, but after a heavenly Manner and Kind.
At the Day of the Resurrection from the Dead, there will be no Difference between the Angels and Men, they will be of one and the same Kind of Form, which I shall show plainly in its due Place; and our King JESUS CHRIST clearly testifies the same, where he saith, "In the Resurrection they are like the Angels of God."
Of the great Glory, Brightness and Beauty of the Three Angelical Kings.
[Math. 22. 30.]
This is the very Billet or Staff which is flung at the Dog, to make him run away; because of this Song, Lord Lucifer could pull and tear off the Hair of his Head and Beard, for Grief, Sorrow and Pain.
Observe here the Depth.
Concerning the King or great Prince MICHAEL.
MICHAEL signifies the great Strength or Power of God, and bears the Name operatively, actually, and in Deed: For he is incorporated or consolidated together out of the seven qualifying or fountain Spirits, as out of a Kernel or Seed of them, and stands here now as in the Stead of God the Father.
The Meaning is not, that He is God the Father, who consists in the seven Spirits of the whole Deep, and is not creaturely; but the Meaning is, that in Nature among the Creatures there is also such a Kind of Creature, as is like God the Father, as he is in the seven qualifying or fountain Spirits, which is to reign among the Creatures.
For when God made himself creaturely, then he made himself creaturely according to his Ternary: And as in God, the Ternary is the Ground and Object, and yet his wonderful Proportion, Form, and Variety, cannot be measured, in that he shows himself in his Operation so various and manifold; so also he has created three principal Angel-princes, according to the highest Primacy of his Ternary.
After that, he created the Princely-angels, according to the seven qualifying or fountain Spirits, answerable to their Quality, viz. GABRIEL, as an Angel Prince of the Tone, Sound, or of swift or speedy Messages; as also RAPHAEL, and others beside in the Kingdom of MICHAEL.
Thou must not understand this, as if these royal Angels were to rule in the Deity, that is, in the seven qualifying or fountain Spirits of God, which are without or distinct from the Creatures; no, but each over his Creatures, or the Creatures of his own Dominion.
For as the Ternary of God reigns over the infinite or endless Being, and over the Figures and several various Forms or Ideas in the Deity, and changes, varies, and images or frames the same;
so also are the three angelical Kings, Lords over their Angels, even to the Heart and deepest Ground, though they cannot corporeally or bodily vary or change themselves, as God himself can who has created them; yet they rule them (viz. the Angels) corporeally, and are bound or united to them, as Body and Soul are bound one to another.
For the King is their Head, and they are the Members of the King; and the qualifying or fountain princely Angels are the King's Counsellors, or Officers in his Affairs, like the five Senses in Man, or as the Hand and Feet, or the Mouth, Nostrils, Eyes and Ears, whereby the King executes or accomplishes his Affairs. [Instrumenta in Employment.]
Now as all Angels are bound to the King, so is the King also bound to God his Creator as Body and Soul; the Body, signifies God; and the Soul the angelical King, which is in the Body of God, and is become a Creature in the Body of God, and abides eternally in the Body of God, as the Soul does in its Nest, and therefore also has God so highly glorified him, as his own Property, or as the Soul is glorified in the Body.
Thus the King or great Prince Michael looks like God the Father in his Glorification, Clarity, or Brightness, and is a King and Prince of God upon the Mount of God, and has his Office in the Deep wherein he is created.
That Circumference or Space, Region or Province, wherein he and his Angels are created, is his Kingdom, and he is a loving Son of God the Father in Nature, a creaturely Son, in whom the Father delights.
Thou must not compare him with the Heart or Light of God, which is in the whole Father, which has neither Beginning nor End, no more than God the Father himself.
For this Prince is a Creature, and has a Beginning, but he is in God the Father, and is bound and united with him in his Love, as his dearly beloved Son, whom he has created out of himself.
Therefore he has set upon him the Crown of Honour, of Might, Power and Authority, so that there is in Heaven no higher nor more excellent, nor mightier than he, except God himself in his Ternary. And this is one King, rightly described, with a true Ground in the Knowledge of the Spirit.
Of the second King LUCIFER, now so called, because of his Fall.
King LUCIFER, shut thy Eyes here a little, and stop thy Ears a little, that thou mayest neither hear nor see, or else thou wilt be horribly affrighted, that another
This high and mighty, glorious and beautiful King, lost his right Name in his Fall: For he is now called LUCIFER, that is, one carried forth or expelled out of the Light of God. [Lucifer'a.]
His Name was not so at the Beginning: For he was a creaturely Prince or King of the Heart of God in the bright Light, even the Brightest among the three Kings of Angels.
Of his Creation.
As Michael is created according to the Quality, Manner and Property of God the Father, so was Lucifer created according to the Quality, Condition, and Beauty of God the Son, and was bound to and united with him in Love, as a dear Son or Heart, and his Heart also stood in the Center of Light, as if he had been God himself; and his Beauty or Brightness transcended all.
For his Circumference, Conception, or chiefest Mother, was the Son of God, and there he stood as a King or Prince of God.
His Court, Province, Place, Region or Quarters, wherein he dwelt with his whole Army or Company, and wherein he is become a Creature, and which was his Kingdom, is the created Heaven and this World, wherein we dwell with our King JESUS CHRIST.
For our King sits in divine Omnipotence, where King Lucifer sat, and on the kingly Throne of expelled Lucifer, and the Kingdom of King Lucifer is now become HIS: O Prince Lucifer, how dost thou relish that?
Now as God the Father is bound and united in great Love with his Son, so was King Lucifer also bound with King Michael in great Love, as one Heart or one God, for the Fountain or Well-spring of the Son of God has reached even into the Heart of Lucifer.
Only that the Light which he had in his Body, he had for his own Propriety, and while it shone with or agreeable to the Light of the Son of God, which was externally without or distinct from him, they both qualified, incorporated and united together as one Thing, though they were two, yet they were bound or united together, as Body and Soul.
And as the Light of God reigns in all the Powers of the Father, so he also reigned in all his Angels, as a mighty King of God, and wore on his Head the fairest Crown of Heaven.
Here at present I will leave him a little Scope, because I shall have so much to do concerning him in the next Chapter. Let him prance a little yet here in the Crown, it shall suddenly be plucked away from him.
Of the third Angelical King, called URIEL.
This gracious, amiable, blessed Prince and King has his Name from the Light; for from the Flash or Going forth of the Light, which signifies rightly God the Holy Ghost.
For as the Holy Ghost goes forth from the Light, and forms, figures, and images all, and reigns in all, such also is the Power, and gracious, amiable Blessedness of a Cherubim, who is the King and Heart of all his Angels; that is, when his Angels do but behold him, they are all then affected and touched with the Will of their King.
For as the Will of the Heart affects and stirs all the Members of the Body, so that the whole Body does as the Heart has decreed or concluded; or as the Holy Ghost rises up in the Center of the Heart, and enlightens all the Members in the whole Body; so the Cherubim with his whole Glance or Lustre and Will affects all his Angels, so that they all are together as one Body, and the King is the Heart therein.
Now this glorious and beautiful Prince is imaged and framed according to the Kind and Quality of the Holy Ghost, and is indeed a glorious and fair Prince of God, and is united with the other Princes in Love, as one Heart.
These are now the three Princes of God in the Heaven. And when the Flash of Life, that is, the Son of God, rises up in the Middle, or central Circle, in the qualifying or fountain Spirits of God, and shows itself triumphantly, then the Holy Ghost also rises upwards triumphantly: In this Rising up, the Holy Trinity also rises up in the Heart of these three Kings, and each of them triumphs also according to his Kind and Quality.
In this Rising up the Armies or Companies of all the Angels of the whole Heaven become triumphant and joyful, and that melodious TE DEUM LAUDAMUS (WE PRAISE THEE O GOD) rises up.
In this rising up of the Heart, the Mercurius in the Heart is stirred up or awakened, as also in the whole Salitter of Heaven there rises up in the Deity the miraculous, wonderful and fair beautiful Imaging of Heaven, in several manifold various Colours and Manners, and each Spirit presents itself in its own peculiar Form.
I can compare it with nothing but only with the most precious Stones or Jewels; as Jerubim, Cherubims. Rubies, Emeralds, Topazes, Onixes, Sapphires, Diamonds, Delfin, Topazes. Jaspers, Hyacinths, Amethysts, Beryls, Sardiusses, Carbuncles, and such like. [As Opals, Granates, Vermilion-Stones, Gold Stones, &c.] [Or Chrysolites.] [Or Agates, Or Chalcedo-nixes.] [Or Turquoises.] [Or Ligures.] [Or Sardo-nixes.] [Or Chryso-prasuses.] [Or Sardiusses.] [Such as are mentioned, Exod. 28. 17. and Chap. 39. 10. Rev. 21. 19.]
In such Manner and Colours, the Heaven of God's Nature shows or presents itself in the Rising up of the Spirits of God: And now when the Light of the Son of God shines therein, then it is like a bright clear Sea, of the Colours of the above-mentioned precious Stones or Jewels.
Of the wonderful Proportion, Alteration or Variation, and Rising up of the Qualities in the heavenly Nature.
[Or God's Nature's Heaven.]
Seeing then the Spirit gives the Form and Manner of Heaven to be known, I cannot chuse but write it thus down, and let his Will be done, who will have it so. And
although the Devil will raise Scorners and Mockers to vilify it, I do not much regard that; I am satisfied with this gracious, amiable and blessed Revelation of God; they may mock so long, till they find it by Experience with eternal Shame, then the Fountain of Woe, Lamentation and Sorrow, will surely gnaw them.
Also I have not gone up to Heaven, and beheld it with my fleshly Eyes, much less has any told it me; for though an Angel should come and tell it me, yet I could not apprehend or conceive it without Illumination from God, much less believe it.
For I should always stand in doubt, whether it was a good Angel, sent of God or no, seeing the Devil can transform or cloath himself in the Form of an Angel of Light, to seduce Men. [2 Cor. 11. 14.
But because it is generated in the Center or Circle of Life, as a bright shining Light, like unto the heavenly Birth, or Rising up of the Holy Ghost, with a fiery Driving or Impulse of the Spirit, therefore I cannot resist or withstand it, though the World always makes a Mock of me for it.
The Spirit testifies, that there is yet a very little Time remaining, and then the Flash in the whole Circle of this World will rise up, to which End this Spirit is a Forerunner, Messenger, and Proclaimer of the Day. And
then whatsoever Man is not found in the Birth of the Holy Ghost at the Time, in him the Birth will never rise at all, but he abides in the Quality or Source of Darkness, as a dead, hard Flint-stone, in which the Source or Quality of licentious Wrath and Corruption, rises up eternally. And
there will be a Mocker in the Birth of the hellish Abomination: For whatsoever Quality the Tree is of, such also is its Fruit.
Thou livest betwixt Heaven and Hell, into whichsoever thou sowest, in that thou shalt reap also, and that will be thy Food in Eternity: If thou sowest Scorn and Contempt, thou wilt also reap Scorn and Contempt, and that will be thy Food.
Therefore, O Child of Man! have a care, trust not too much upon worldly Wisdom, it is blind, and is born blind; but when the Flash of Life is generated therein, then it is no more blind, but sees.
For, Christ saith; 'You must be born anew, or else you cannot enter into the Kingdom of Heaven.' [John 3:3, 7.]
Truly it must be generated in such a Manner, in the * Holy Ghost: which rises up in the sweet Spring or Fountain-water of the Heart, in the Flash. [*In a printed Copy, Hid. of God.] And
therefore has Christ ordained or instituted the Baptism or New Birth or Regeneration of the Holy Ghost, in the Water, because the Birth of the Light rises up in the sweet Water in the Heart. [†Printed Copy, Brain.]
Which is a very great Mystery, and has been also kept Secret from all Men since the Beginning of the World till now: Which I will demonstrate and describe plainly in its due Place.
Now observe the Form and Position of Heaven.
When thou beholdest this World, thou hast a Type of Heaven. I. The Stars signify or denote the Angels: For as the Stars must continue unaltered till the End of this Time, so the Angels also in the eternal Time of Heaven must remain unaltered for ever.
II. The Elements signify or denote the wonderful Proportion, Variety, Change and Alteration of the Form and Position of Heaven: For as the Deep between the Stars and Earth always alter and change in their Form, suddenly it is Fair, Bright and Light, suddenly it is Lowery and Dark, now Wind, then Rain, now Snow, suddenly the Deep is Blue or Azure, suddenly Greenish, by and by Whitish, then suddenly again Dusky.
Thus also is the Change and Alteration of Heaven, into many several Colours and Forms, but not in such a Manner and Kind as in this World, but all according to the Rising up of the Spirits of God, and the Light of the Son of God shines therein eternally: But the Rising up in the Birth differs in the Degrees more at one Time than another. And therefore the wonderful Wisdom of God is incomprehensible.
III. The Earth signifies or denotes the heavenly Nature, or the seventh Spirit of Nature, in which the Ideas, or Images, Forms and Colours rise up.
IV. And the Birds or Fowls, Fishes and Beasts, signify or denote the several Forms or Shapes of Figures in Heaven.
Thou art to know this, for the Spirit in the Flash testifies the same, that in Heaven there arise all Manner of Figures or Shapes like the Beasts, Fowls, Birds and Fishes of this World, but in a heavenly Form or Manner, Clarity or Brightness and Kind, as also all Manner of Trees, Plants, and Flowers.
But as they rise, so they go away again, for they are not incorporated or compacted together, as the Angels are: For these Figures are so formed in the Birth of the rising Qualities, in the Spirit of Nature, or Nature-spirit.
If a Figure is imaged in a Spirit, so that it subsists; and if another Spirit wrestles with this, and gets the better, then it comes to be divided, and indeed changed or altered, all according to the Kind of the Qualities; and this is in God as a holy Sport, Play, or Scene.
Therefore also the Creatures, as Beasts, Fowls, or Birds, Fishes and Worms, in this World, are not created to an eternal Being, but to a transitory one, as the Figures in Heaven also pass away.