Jacob Boehme's Aurora
Chapter 19: Concerning the Created Heaven, and the Form of the Earth, and of the Water, as also concerning Light and Darkness. Concerning Heaven.
Concerning Heaven.
THE true Heaven, which is our own proper humane Heaven, into which the Soul goes when it parts from the Body, and into which Christ our King is entered, and from whence it was that he came from his Father, and was born, and became Man in the Body or Womb of the Virgin Mary, has hitherto been close hidden from the Children of Men, and they have had many Opinions about it.
Also the Learned have scuffled about it with many strange scurrilous Writings, falling one upon another in calumnious and disgraceful Terms, whereby the holy Name of God has been reproached, his Members wounded, his Temple destroyed, and the holy Heaven profaned with their calumniating, and malicious Enmity.
Men have always been of the Opinion, that Heaven is many hundred, nay, many thousand Miles distant from the Face of the Earth, and that God dwells only in that Heaven.
Some b Naturalists or Artists have undertaken to measure that Height and Distance, and have produced many strange and monstrous Devices. Indeed, before this my Knowledge and Revelation of God, I held that only to be the true Heaven, which in a round Circumference and Sphere, very Azure of a light blue Colour, extends itself above the Stars, supposing that God had therein his peculiar Being, and did rule only in the Power of his holy Spirit in this World. [Physici. Studiers of Natural Philosophy, called Physics; or the Mathematicians.]
But when this had given me many a hard Blow and Repulse, doubtless from c the Spirit, which had a great longing Yearning towards me, at last I fell into a very deep Melancholy and heavy Sadness, when I beheld and contemplated the great Deep of this World, also the Sun and Stars, the Clouds, Rain and Snow, and considered in my Spirit the whole Creation of this World. [The Holy Spirit.]
Wherein then I found to be in all Things, Evil and Good, Love and Anger, in the inanimate Creatures, viz. in Wood, Stones, Earth, and the Elements, as also in Men and Beasts.
Moreover, I considered the little Spark of Light, Man, what he should be esteemed for with God, in Comparison of this great Work and Fabrick of Heaven and Earth.
But finding that in all Things there was evil and Good, as well in the Elements as in the Creatures, and that it went as well in this World with the Wicked, as with the Virtuous, Honest, and Godly; also that the barbarous People had the best Countries in their Possession, and that they had more Prosperity in their Ways than the Virtuous, Honest and Godly had;
I was thereupon very melancholy, perplexed, and exceedingly troubled, no Scripture could comfort or satisfy me, though I was very well acquainted with it, and versed therein; at which Time the Devil would by no means stand idle, but was often beating into me many heathenish Thoughts, which I will here be silent in.
But when in this Affliction and Trouble I elevated my Spirit, which then I understood very little or nothing at all, what it was, I earnestly raised it up unto God, as with a great Storm or Onset, wrapping up my whole Heart and Mind, as also all my Thoughts and whole Will and Resolution, incessantly to wrestle with the Love and Mercy of God, and not to give over, unless he blessed me, that is, unless he enlightened me with his holy Spirit, whereby I might understand his Will, and be rid of my Sadness. And then the Spirit did break thorough.
But when, in my resolved Zeal, I gave so hard an Assault, Storm, and Onset upon God, and upon all the Gates of Hell, as if I had more Reserves of Virtue and Power ready, with a Resolution to hazard my Life upon it, which assuredly were not in my Ability without the Assistance of the Spirit of God, suddenly, after some violent Storms made, my Spirit did break thorough the Gates of Hell, even into the innermost Birth or Geniture of the Deity, and there I was embraced with Love, as a Bridegroom embraces his dearly beloved Bride.
But the Greatness of the Triumphing that was in the Spirit, I cannot express either in Speaking or Writing; neither can it be compared to any Thing, but with that, wherein the Life is generated in the Midst of Death, and it is like the Resurrection from the Dead.
In this Light my Spirit suddenly saw through all, and in and by all the Creatures, even in Herbs and Grass, it knew God, who he is, and how he is, and what his Will is: And suddenly in that Light my Will was set on by a mighty Impulse, to describe the Being of God.
But because I could not presently apprehend the deepest Births of God in their Being, and comprehend them in my Reason, there passed almost twelve Years, before the exact Understanding thereof was given me. And
it was with me as with a young Tree, which is planted in the Ground, and at first is young and tender, and flourishing to the Eye, especially if it comes on lustily in its growing : But it does not bear Fruit presently; and though it blossoms, they fall off; also many a cold Wind, Frost and Snow, puff upon it, before it comes to any Growth and bearing of Fruit.
So also it went with this Spirit: The first Fire was but a Seed, and not a constant lasting Light: Since that Time many a cold Wind blew upon it; but the Will never extinguished.
This Tree was also often tempted to try whether it would bear Fruit, and show itself with Blossoms; but the Blossoms were struck off till this very Time, wherein it stands in its first Fruit, in the Growth or Vegetation.
From this Light now it is that I have my Knowledge, as also my Will, Impulse and Driving, and therefore I will set down this Knowledge in Writing according to my Gift, and let God work his Will; and though I should irritate or enrage the whole World, the Devil, and all the Gates of Hell, I will look on and wait what the LORD intends with it.
For I am too, too weak to know his Purpose; and though the Spirit affords in the Light to be known some Things which are to come, yet according to the outward Man I am too weak to comprehend the same.
But the animated or soulish Spirit, which qualifies or unites with God, that comprehends it well; but the bestial Body attains only a Glimpse thereof, just as if it lightened: For this is the Posture of the innermost Birth or Geniture of the Soul, when it tears through the outermost Birth or Geniture in the Elevation of the Holy Ghost, and so breaks through the Gates of Hell; but the outermost Birth presently shuts again; for the Wrath of God bolts up the Firmament, and holds it captive in its Power. And
then the Knowledge of the outward Man is gone, and he walks up and down in an afflicted and anxious Birth or Geniture, as a Woman with Child, who is in her Travail, and would always willingly bring forth her Child, but cannot, and is full of Throws.
Thus it goes also with the bestial Body, when it has once tasted of the Sweetness of God, then it continually hungers and thirsts after it: But the Devil in the Power of God's Wrath opposes exceedingly, and so a Man in such a Course must continually stand in an anxious Birth or Geniture; and so there is nothing but fighting and warring in his Births or Genitures.
I write not this for my own Glory, but for a Comfort to the Reader, so that if perhaps he be minded to walk with me upon my narrow Bridge, he should not suddenly be discouraged, dismayed, and distrustful, when the Gates of Hell and God's Wrath meet him, and present themselves before him.
When we shall come together over this narrow Bridge of the fleshly Birth or Geniture, to be in yonder green Meadow, to which the Wrath of God does not reach or come, then we shall be fully requited for all our Damages and Hurts we have sustained: though indeed at present the World accounts us for Fools, and we must suffer the Devil in the Power of God's Wrath to domineer, rush, and roar over us: It should not trouble us, for it will be more excellent Reputation to us in the other Life, than if in this Life we had worn a royal Crown; and there is so very short a Time to get thither, that it is not worth the being called a Time.
Now observe,
If thou fixest thy Thoughts concerning Heaven, and wouldst willingly conceive in the Mind what it is, and where it is, and how it is; thou needest not to swing or cast
And though indeed that is united with thy Heaven as one Body, and so together is but the one Body of God, yet thou art not in that very Place which is above many hundred thousand Miles off become a Creature, but thou art in the Heaven of this World, which contains also in it just such a Deep, as is not of any human Number, [or Circumscriptive.] [or Circumscriptive.]
For the true Heaven is every where, even in that very Place where thou standest and goest, and so when thy Spirit apprehends the innermost Birth or Geniture of God, and presses in through the astral and fleshly Geniture, then it is clearly in Heaven.
But that there is assuredly a pure glorious Heaven in all the three Births or Genitures aloft above the Deep of this World, in which God's Being together with that of the holy Angels rises or springs up very purely, brightly, beautifully, and joyfully, is undeniable, and he is not born of God that denies it.
But thou must know,
That the Place of this World with its innermost Birth and Geniture unites or qualifies with the Heaven aloft above us, and so there is one Heart, one Being, one Will, one God, all in all.
But that the Place of this World is not called Heaven, and that there is a Firmament or fast Inclosure between the upper Heaven above us, it has this Understanding or Meaning as follows.
The upper Heaven comprises the two Kingdoms, that of Michael and that of Uriel, and of all the holy Angels which are not fallen with Lucifer, and that Heaven continues as it was from Eternity, before the Angels were created.
The other Heaven is this World, in which Lucifer was a King, who kindled the outermost Birth or Geniture in Nature; and that now is the Wrath of God, and cannot be called God or Heaven, but Perdition.
Therefore the upper Heaven includes itself so far in its outermost Birth or Geniture, and reaches so far as the Wrath of God reaches, and so far as the Government or Dominion of Lucifer has reached, for the corrupted or perished Birth or Geniture cannot comprehend the pure.
That is, the outermost Birth or Geniture of this World cannot comprehend the outermost Birth or Geniture of Heaven aloft above this World, for they are one to the other as the Life and the Death, or as a Man and a Stone are one to the other. And
therefore there is a strong Firmament or Inclosure between the outermost Birth or Geniture of the upper Heaven, and that of this World; for the Firmament between them is Death, which rules and reigns every where in the outermost Birth in this World, and this World is so bolted up therewith, that the outermost Birth of the upper Heaven cannot come into the outermost Birth of this World, there is a great Cliff or Gulph between them. And therefore in our outermost Birth or Geniture we cannot see the Angels, neither can the Angels dwell with us in the outermost Birth of this World, but in the innermost they dwell with us.
And so when we fight with the Devil, they keep off his Blows in the innermost Birth, and are the Defence and Protection of the holy Soul.
Therefore we can neither see nor comprehend the holy Angels; for the outermost Birth of their Body is incomprehensible to the outermost Birth or Geniture of this World.
The second Birth of this World stands in the Life, for it is the astral Birth, out of which is generated the third and holy Birth or Geniture, and therein Love and Wrath thrive one with the other.
For the second Birth stands in the seven qualifying or fountain Spirits of this World, and is in all Places and in all the Creatures, as also in Man: But the Holy Ghost also rules and reigns in the second Birth, and helps to generate the third holy Birth or Geniture. [See v. 71.] *
But this third Birth or Geniture is the clear and holy Heaven, which qualifies or unites with the Heart of God without, distinct, and above all Heavens, as one Heart; also they are the one Heart, which holds and bears up or sustains the Place of this World, and holds the Devil captive in the outermost Birth in the Anger-fire, as an almighty, incomprehensible God. [See v. 55.]
And out of this Heart JESUS CHRIST the Son of God, in the Womb or Body of the Virgin Mary, went into all the three Births or Genitures, and assumed them really, that he might through, and with his innermost Birth or Geniture, take the Devil, Death and Hell captive in the outermost Birth, and overcome the Wrath of God as a King and victorious Prince; and in the Power of his Geniture or Birth in the Flesh press through all Men.
And lo by this entering of the innermost Birth of the Heart of the Heaven of this World, into the astral and outermost, is JESUS CHRIST the Son of God and of Mary become the Lord and King of this our Heaven and Earth, who rules and reigns in all the three Births or Genitures over Sin, the Devil, Death, and Hell, and so we with him press through the sinful, corrupted, and outermost dead Birth, or Geniture of the Flesh, through Death and the Wrath of God into our Heaven.
In this Heaven now sits our King JESUS CHRIST, at the right Hand of God, and encompasses or surrounds all the three Births, as an almighty Son of the Father, who is present in and throughout all the three Births in this World, in all Corners and Places, and comprehends, holds and bears up or sustains all, as a new-born Son of the Father, in the Power, and upon the Seat or Throne of the once great, mighty, potent, and now expelled, accursed, and damned King Lucifer, the Devil.
Therefore, thou Child of Man, be not discouraged, be not so timorous and pusillanimous; for if thou sowest in thy Zeal and earnest Sincerity the Seed of thy Tears, thou dost not sow it in Earth, but in Heaven; for in thy astral Birth thou sowest, and in thy animated or soulish Birth thou reapest, and in the Kingdom of Heaven thou possessest and enjoyest it.
While thou livest in this struggling or striving Birth or Geniture, thou must apply to it, and suffer the Devil to ride upon thee; but so hard as he strikes thee, so hard thou must strike him again if thou wilt defend thyself. For when thou fightest against him, thou stirrest up his Wrath-fire, and destroyest his Nest, and this is then as a great Combustion, and as a great strong Battle maintained against him.
And though thy Body perhaps is put hard to it and suffers Pain and Misery, yet it is much worse with him when he is vanquished, for then he roars like a Lion which is robbed of her young Whelps, for the Fierceness and Wrath of God torments him; but if thou lettest him lodge within thee, then he grows fat and wanton, and will vanquish thee in time.
Thus thou hast a real Description of Heaven: And though perhaps thou can’st not in thy Reason conceive it, yet I can very well conceive it; therefore consider rationally and seriously upon it, what God is.
Thou seest in this World nothing but the Deep, and therein the Stars, and the Birth or Geniture of the Elements: Now wilt thou say, God is not there? Pray then, what was there in that Place before the Time of the World? Wilt thou say, there was nothing? then thou speakest without Reason, for thou must needs say, that God was there, or else nothing would there have come to be.
Now if God was there then, who has thrust him out from thence or vanquished him, that he should be there no more? But if God be there, then he is indeed in his Heaven, and moreover in his Trinity.
But the Devil has kindled the Bath or Lake of Wrath, whence the Earth and the Stones, also the Elements, are become so fluctuating, as also cold, bitter, and hot, and so has destroyed the outermost Birth or Geniture. [The Wrath-Bath.] [Killed or murdered.]
Whereupon now this Treatise, and my whole Purpose, is to describe, how it is come to be living and revived again, and how it regenerates itself again. And from thence also in the Creatures the bestial Flesh is come to be, but Sin in the Flesh is the Wrath of God.
Another Question, which is chiefly treated of in this Book is this, viz. Where then shall the Wrath of God come to be?
Answer.
Here the Spirit answers, that at the End of the Time of this corrupted Birth or Geniture, after the Resurrection from the Dead, this Place or Space, where the Earth now is, will be left to the Devil for a Property or Possession and House of Wrath, yet not through and in all the three Births or Genitures, but only in the outermost, in which he now stands: But the innermost will hold him captive in its Might and Strength, and use him for a Footstool, or as the Dust under its Foot, which innermost Birth he will never be able either to comprehend or to touch.
For it has not this Understanding or Meaning, that the Wrath-fire should be extinguished, and be no more; for then the Devils also must become holy Angels again, and live in the holy Heaven; but that not being so, a Hole, Burrow, or Dungeon in this World must remain to be their Habitation.
If Man's Eyes were but opened, he should see God every where in his Heaven: for Heaven stands in the innermost Birth or Geniture every where. [See v. 49. and ch. 26. v. 54.]
Moreover, when Stephen saw the Heaven opened, and the Lord JESUS at the right Hand of God, there his Spirit did not first swing itself up aloft into the upper Heaven, but it penetrated or pressed into the innermost Birth or Geniture, wherein Heaven is every where.
Neither must thou think, that the Deity is such a kind of Being as is only in the upper Heaven, and that the Soul, when it departs from the Body, goes up aloft into the upper Heaven many hundred thousand Miles off.
It needs not do that, but it is set up or put into the innermost Birth, and there it is with God, and in God, and with all the holy Angels, and can suddenly be above, and suddenly beneath; it is not hindered by any Thing.
For in the innermost Birth, the upper and nether Deity is one Body, and is an open Gate: The holy Angels converse and walk up and down in the innermost Birth of this World by and with our King JESUS CHRIST, as well as in the uppermost World aloft in their Quarters, Courts, or Region.
And where then would or should the Soul of Man rather be, than with its King and Redeemer JESUS CHRIST. For near and afar off in God is one Thing, one Comprehensibility, Father, Son and Holy Ghost, every where all over.
The Gate of the Deity, in the upper Heaven, is no other, also no brighter than it is in this World: And where can there be greater Joy than in that place, where every Hour and Moment beautiful, loving, dear, new-born Children and Angels come to Christ, which are pressed or penetrated through Death into Life.
Doubtless they will make large Relations of many Fights: And where can there be greater Joy, than where in the Midst or Center of Death, Life is generated continually?
Does not every Soul bring along with it a new Triumph? and so there is nothing else but an exceeding friendly welcoming and Salutation there.
Consider, when the Souls of Children come to their Parents, who in the Body did generate them, whether Heaven can chuse but be there? Or dost thou think my Writing is too earthly?
If thou wert come to this Window, thou wouldst not then say, that it is earthly: And though I must indeed use the earthly Tongue, yet there is a true heavenly Understanding couched under it, which in my outermost Birth I am not able to express, either in Writing or in Speaking.
I know very well, that the Word concerning the three Births cannot be comprehended or apprehended in every Man's Heart, especially where the Heart is too much steeped, soaked, or drowned in the Flesh, and bolted or barred up with the outtermost Birth. Or fleshly Matter. [Or fleshly Matter.]
But I cannot render it otherwise than as it is, for it is just so; and though I should write mere Spirit, as indeed and Truth it is no other, yet the Heart understands only Flesh.
Concerning the Constitution and Form of the Earth.
Many Authors have wrote that Heaven and Earth were created out of NOTHING. But I wonder that among so many excellent Men, there has not one been found, that could yet describe the true Ground; seeing the same God which now is, has been from Eternity.
Now, where nothing is, there nothing can come to be: All Things must have a Root, else can nothing grow: If the seven Spirits of Nature had not been from Eternity, then there would no Angel, no Heaven, also no Earth have come to be.
But the Earth is come from the corrupted Saltiter of the outermost Birth or Geniture, which thou canst not deny, when thou lookest on Earth and Stones, for then thou must needs say, that Death is therein: And on the other Hand also thou must needs say, that there is a Life therein, otherwise neither Gold nor Silver, nor any Plant, Herb, Grass, or Vegetable, could grow therein.
Now one might ask: Are there also all the three Births or Genitures therein?
Answer.
*
Yes: the Life presses through Death; the outermost Birth is the Death; the second is the Life, which stands in the Wrath-fire and in the Love; and the third is the holy Life. See v. 39. and ch. 20. v. 54.
An Instruction, or Information.
[and ch. 20. v. 54.] [See v. 39.]
The outward Earth is a bitter Stink, and is dead, and that every Man understands to be so. But the Saltiter is destroyed or killed through the Wrath; for thou canst not deny, but that God's Wrath is in the Earth, otherwise it would not be so astringent, bitter, sour, venomous and poisonous, neither would it engender such poisonous, venomous, evil Worms and creeping Things. But if thou shouldst say, that God has created them thus out of his Purpose, that is as much as if thou shouldst say, that God himself is Evil, Malice, Malignity or Wickedness.
Pray tell me; Why was the Devil expelled or thrust out? Surely thou wilt say, Because of his Pride, in that he would needs be above God. But guess with what he would do so: What Power had he to do it? Here tell me, if thou knowest any thing of it; if thou knowest nothing, be silent and attentive.
Before the Times of the Creation he let in the Saltiter of the Earth, when it was yet thin or transparent, and stood in a heavenly, holy Birth, or Geniture, and was in the whole Kingdom of this World, therein it was neither Earth nor Stones, but a heavenly Seed, which was generated out of the seven qualifying or fountain Spirits of Nature; for therein sprung up heavenly Fruits, Forms and Ideas, which were a pleasant delightful Food of Angels.
But when the Wrath did burn therein, then it was killed and destroyed in Death: Yet not so to be understood, as if it was therefore altogether quite dead; for how can any Thing in God die totally, that has had its Life from Eternity?
But I. The outermost Birth or Geniture was burnt up, frozen, drowned, stupefied, chilled, and quite benumbed. [Birth.]
And III. The third is generated between the first and the second, that is, between Heaven and Hell, in the Midst or Center of the Wrath-fire, and the Spirit presses through in the Wrath-fire, and generates the holy Life, which stands in the Power of the Love.
And in this same Birth or Geniture shall those Dead arise who have sown a holy Seed, and those who have sown in the Wrath, will arise in the Wrath-fire: For the Earth will revive and be living again, seeing the Deity in Christ has regenerated it anew again through his Flesh, and exalted it to the right Hand of God: But the Wrath-fire abides in its own Birth or Geniture.
But if thou sayest, that there is no Life in the Earth, thou speakest as one that is blind; for thou mayest see plainly, that Herbs and Grass grow out of it.
But if thou sayest, it has but one Kind of Birth or Geniture, thou speakest again also like one that is blind; for the Herbs and Wood, which grow out of it, are not Earth, neither is the Fruit which grows upon a Tree Wood; so also the Power and Virtue of the Fruit is not God neither; but God is in the Center in the innermost Birth in all the three natural Births or Genitures, hiddenly, and is not known, but only in the Spirit of Man; also the outermost Birth in the Fruit does not comprehend, conceive, or contain him, but he contains the outermost Birth of the Fruit, and forms it.
Another Question is,
[Note, how God is in all Things, yet no Creature is He.]
Why then is the Earth so mountainous, hilly, rocky, stony and uneven?
Answer.
The Hills came to be so in the Driving together or Compaction: For the corrupted Salitter was more abounding in one Place than in another, according as the Wheel of God was, as to its innate Standing, or infant qualifying or fountain Spirits.
For in those Places where the sweet Water in the standing Wheel of God was chief or predominant, there much earthly, comprehensible, or palpable Water came to be.
But where the astringent Quality in the Bitterness in Mercurius was chief or predominant, there much Earth and Stones came to be.
But where the Heat in the Light was chief or predominant, there much Silver, and Gold, as also some fair, clear Stones, in the Flash of the Light, came to be; but especially where the Love in the Light was chief or predominant, there the most precious Stones or Jewels, as also the best, purest, and finest Gold came to be.
But when the Lump of the Earth was pressed and compacted together, then thereby the Water came to be squeezed and pressed forth: But where it was inclosed and pressed in with the astringent Quality by hard Rocks, there it is yet in the Earth still, and has since that Time worn and made some great Holes or Veins for its Passage.
In those Places where there are great Lakes and Seas, there the Water was chief, or predominant over that Place in that Zenith or Elevation of the Pole; and there not being much Saltier in that Place, there came to be as it were a Dale or Valley, wherein the Water remained standing.
For the thin Water seeks for the Valley, and is an Humility of the Life, which did not elevate itself, as the Astringent, Bitter, and Fire's Quality have done in those Creatures the Devils.
Therefore it always seeks the lowest Places of the Earth, which rightly signifies or resembles the Spirit of Meekness, in which the Life is generated; as you may read concerning the Creation of Man, as also before, concerning the Species or Condition of Water, Meekness, and such Qualities.
Of Day, and Night.
The whole Deity with all its Powers and Operations, together with its innate or infant Being, as also its Rising up, Penetration, Changing, and Alteration, that is to say, the whole Machine, Fabrick and Work, or the whole Generating or Production, is all understood in the Spirit of the Word. [Of every Word or Syllable in every Language, or Dialect.]
For in what Proportion or Harmony soever, or innate or infant Generating or Production of Qualities soever, the Spirit comprehends, conceives, and forms the Word, and goes forth therewith, just such an innate or infant Birth, Penetrating, Rising, Wrestling, and Overcoming; it has also in Nature.
For when Man fell into Sin, he was removed out of the innermost Birth or Geniture, and set or put into the other two, which presently embraced him, and so mixed, qualified, or united with him and in him, as in their own Propriety, and so Man instantly received the Spirit, and all Generations or Productions of the astral Birth, and also of the outermost Birth or Geniture. [See v. 39. and ch. 21. v. 11.]
Therefore now it expresses or speaks forth all Words, according to the innate infant Generating or Production of Nature; for the Spirit of Man, which stands in the astral Birth, and qualifies or unites with the total universal Nature, and is as it were the whole Nature itself, that forms the Word, according to the innate, infant Birth or Geniture.
When it sees any Thing, then it gives a Name to it, according to its Qualification or Condition; and if it be to do, then it must also form or frame, or put itself into such a Form, and generate itself also with its Tone, Sound, or Articulation, just so as the Thing which it will give a Name to, generates or composes itself. And herein lies the Kernel of the whole Understanding of the Deity.
I do not write this, and bring it to Light, that others after me should presently fall to writing, and publish the Conceits of their own Spirit herein, and cry them up for Sanctity, or a holy Thing.
Hearken, there belongs more than so to this; thy animated or soulish Spirit must first qualify, operate or unite with the innermost Birth or Geniture in God, and stand in the Light, that it may rightly know and understand the astral Birth or Geniture, and that it may have a free and open Gate into all the Births or Genitures, else thou wilt not be able to write a holy and true Philosophy, but as it were full of Lice and Fleas, and to wit be found a Mocker against God. [Or many evil Beasts and creeping Vermine.]
I conceive already, the Devil will set many a one to ride upon his proud prancing Nag; and many will make themselves ready for the Journey before they be well girt; I will not bear the blame. [With the Girdle of Truth.]
For what I here reveal or manifest, I must do it; for the Time of breaking through is at Hand: He that will now sleep, the stormy Tempest of the Fierceness will rouze him.
But now that every one might have a Care of his Affairs and Doings, I would have them faithfully warned, according to the Impulse, Driving, and Will of the Spirit.
Observe,
The Writer Moses saith, God separated the Light from the Darkness, and called the Light Day, and the Darkness Night, so out of Evening and Morning the first Day came to be. [Gen. 1.]
But seeing these Words, Evening and Morning, are contrary to the Current of Philosophy and Reason, therefore it may be conceived, that Moses was not the sole original Aut'or thereof, but it was derived down to him from his Forefathers, who reckoned all the six Days of the Creation in one continued Course, and preferred and kept the Memory of the Creation from Adam, in an obscure Word, and so left it to Posterity. [See ch. 21. v. 1. 11. ch. 26. v. 122, 123. and I. apology to Balthazar Tylechen. Part 2, N. 11.]
For Evening and Morning were not before the Time of the Sun and Stars, which most certainly and really were first created but on the fourth Day, which I shall demonstrate from an assured certain Ground, concerning the Creation of the Sun and Stars.
But there was Day and Night, which I will here declare according to my Knowledge: Thou must here once more open the Eyes of thy Spirit wide, if thou intendest to understand it; if not, then thou wilt remain blind. And
though this great Work in Man has remained hidden till this very Day, yet God be praised, it will now once be Day, for the Day-spring or Morning-redness breaks forth. The Breaker-through, or Opener of the innermost Birth shows and presents itself with its red, green, and white Flag, in the outermost Birth upon the Rainbow.
Observe,
Now thou objectest: How then could there be Day and Night, and not also Morning and Evening?
Answer.
Morning and Evening are and reach only up from the Earth to the Moon, and take their Original from the Light of the Sun, and this makes Evening and Morning, as also the outward Day, and the outward dark Night, as every one knows.
But there was not a twofold Creation of Evening and Morning at that Time; but when Evening and Morning did once begin, they kept their constant Course all along from that Time to this.
Of the Day. [Tag.]
The Word [Tag.] conceives itself at the Heart, and goes forth at the Mouth through the Way or Passage of the astringent and bitter Quality, and does not awaken or rouze up the astringent and bitter Quality, but goes directly through their Place, which is at the hinder Gums upon the Tongue, forth very softly or gently, and incomprehensibly as to the astringent and bitter Quality.
But when it comes forth upon the Tongue, then the Tongue and the upper Gums close the Mouth; but when the Spirit thrusts at the Teeth, and will go forth, then then the Tongue opens the Mouth at the Teeth, and will go forth before the Word, and does as it were leap for Joy forth at the Mouth.
But when the Word breaks through, then the Mouth within opens wide, and the Word conceives itself once more with its Sound behind the astringent and bitter Qualities, and rouses them up, as if they were lazy Sleepers in the Darkness, and goes forth suddenly out at the Mouth. [See ch. 18. v. 27. Where it is said, The Doctor as well as the Plowman is meant. And sometimes the Peasant or Plow-man exceeds the Doctor in Knowledge, if he adheres to God.] And
then the astringent Quality creeps after it as a drowzy Man, which is awakened from Sleep; but the bitter Spirit which goes forth from the Fire Flash lies still, and hears or regards not, neither does it move. *These are very great Things, and not of slight Matters, as the Countryman supposes.
Now, that the Spirit first conceives itself at the Heart, and breaks through all Watches and Guards till it comes upon the Tongue, unperceived, or unobserved, it signifies, that the Light broken forth out of the Heart of God, through the corrupted, outermost, fierce, dead, bitter and astringent Birth or Geniture in the Nature of this World, incomprehensibly both as to Death and the Devil, together with the Wrath of God, as it is written in the Gospel of St. John, "The Light shined in the Darkness, and the Darkness comprehended it not." [John 1. 5.]
But that the Tongue and the upper Gums close the Mouth, when the Spirit comes upon the Tongue, it signifies, that the seven qualifying or fountain Spirits of Nature in this World, at the Time of the Creation, were not mortified and dead through the Wrath of God, but were lively, active, and vigorous. For the Tongue signifies or denotes the Life of Nature, in which stands the animated soulful and holy Birth or Geniture: For it is a *Type of the Soul. [*Prefiguration or Resemblance.]
But that the Spirit suddenly affects the Tongue, when it comes upon it, whereupon it leaps for Joy, and will go before the Spirit forth at the Mouth, it signifies, that the seven qualifying or fountain Spirits of Nature, which are called the astral Birth, when the Light of God, which is called the Day, rose up in them, they suddenly got the divine Life and Will, and so highly rejoiced, as the Tongue in the Mouth here does.
But that the fore Gums widen inward, and give Room for the Spirit to do as it pleases, it signifies, that the whole astral Birth yielded itself very friendly and courteously to the Will of the Light, and did not awaken the Fierceness in it.
But that the Spirit, when it goes forth at the Mouth, conceives itself yet once more behind the astringent Quality upon the Tongue at the hindermost Gums, and awakens or rouses up the astringent Quality, being as it were asleep, and then goes suddenly forth at the Mouth,
it signifies, I. That the astringent Spirit indeed must hold, preserve, and image or frame all in the whole Nature, but it is after the Spirit of the Light has first formed it, and that then first the Light awakens the astringent Spirit, and gives all into the Hands thereof to hold or preserve it.
And that must be, because of the outermost Comprehensibility or Palpability, which must be held and sustained by the astringent Fierceness, otherwise nothing would subsist in its Body, neither could the compressed, compacted Earth and Stones subsist, but would be again a broken, thick, muddy, and dark Salitter, such as at first moved in the whole Deep.
It signifies also, II. That this Salitter, at last, when the Spirit has done with its Creation and Work in this World, shall be rouzed up and revived at the last Judgment-Day.
But that the Spirit conceives itself behind the astringent Quality, and not in the astringent Quality, and so awakens or rouses it up, it signifies, that the astringent Nature will not comprehend the Light of God in its own proper Way, but shall, at last, die. in the Light of the Grace, and be awakened or raised up thereby, and perform the Will of the Light, as the bestial Body of Man effects and performs the Will of the Spirit, and yet these are not two separated Things.
But that the bitter Spirit lies still, and neither hears nor comprehends, or apprehends the Work of the Spirit, it signifies, that the bitter Wrath-fire, which exists in the Flash of Fire, at the Time of the Birth or Geniture of the Light, and still also does so, is not awakened by the Light, also does not comprehend it, but lies captive, imprisoned in the outermost Birth or Geniture, and must give Leave to the Spirit of Light to do its Work in Nature, how it pleases, and yet can neither see, hear, nor comprehend the Work of the Light. [See v. 98.]
Therefore no Man ought to think, that the Devil is able to tear the Works of the Light out of his Heart, for he can neither see nor comprehend them: And though he rages and raves in the outermost Birth in the Flesh as in his Castle of Robbery or Fort of Pray, be not discouraged or dismayed; only take heed thou thyself bring not the Works of Wrath into the Light of thy Heart, and then thy Soul will be safe enough from the deaf and dumb Devil, who is blind in the Light. [See v. 99.]
Thou shouldst not suppose, that which I write here to be as a doubtful Opinion, questionable whether it be so or no: For the Gate of Heaven and Hell stands open to the Spirit, and in the Light it presses through them both, and beholds them also; proves or examines them; for the astral Birth or Geniture lives between them both, and must endure to be squeezed.
And though the Devil cannot take the Light from me, yet he hides or eclipses it often with the outward and fleshly Birth or Geniture, so that the astral Birth or Geniture is in Anxiety, and in a Straight, as if it were captivated or imprisoned. And
these only are his Blows and Strokes, whereby the Mustard-Seed is overwhelmed, covered, and obscured: Concerning which also the holy Apostle Paul saith, That a great Thorn was given him in his Flesh, and he besought the Lord earnestly to take it from him, whereupon the Lord answered, Let my Grace be sufficient for thee. [2 Cor. 12. 7, 8, 9. That a great Thorn was given him in his Flesh, and he besought the Lord earnestly to take it from him, whereupon the Lord answered, Let my Grace be sufficient for thee.]
For he was also come to this Place, and would fain have had the Light without Obstruction or Hindrance, as his own in the astral Birth or Geniture. But it could not be; for the Wrath rests in the fleshly Birth, and must bear or endure the Corruption or Putrefaction in the Flesh: But if the Fierceness should be wholly taken away from the astral Birth or Geniture, then in that he would be like God, and know all Things as God himself does.
Which now at present that Soul only knows, which qualifies, operates, or unites with the Light of God, but cannot perfectly bring it back again into the astral Birth or Geniture; for it is another Person. [fn this Life. in this Life.]
Just as an Apple on a Tree cannot bring its Smell and Taste back again into the Tree, or into the Earth, though it be indeed the Son of the Tree; so it is also in Nature.
The holy Man Moses was so high and deep in this Light, that the Light glorified, clarified, or brightened the astral Birth also, whereby the outermost Birth of the Flesh in his Face was clarified, brightened, or glorified; and he also desired to see the Light of God perfectly in the astral Birth or Geniture.
But it could not be; for the Bar or Bolt of the Wrath lies before it: For even the whole or universal Nature of the astral Birth in this World cannot comprehend the Light of God, and therefore the Heart of God is hidden and concealed, which however dwells in all Places, and comprehends all.
Thus thou seest, that the Day was created before the Time of the Sun and Stars; for when God said, 'Let there be Light'; there the Light broke through the Darkness, but the Darkness did not comprehend it, but remained sitting in its Seat. [Gen. 1. 3.]
Thou seest also, how the Wrath of God in the outward Birth of Nature lies hid, and rests, and cannot be awakened, unless Men themselves rouze or awaken it, who with their fleshly Birth or Geniture qualify, operate, or unite with the Wrath in the outward Birth of Nature.
Therefore if any one should be damned into Hell, he ought not to say, that God has done it, or that he will it to be so; but Man awakens or stirs up the Wrath-fire in himself, which if it grows burning, afterwards qualifies, mixes, or unites with God's Wrath and the hellish Fire, as one Thing.
For when thy Light is extinguished, then thou standest in the Darkness, and in the Darkness the Wrath of God is hidden, and if thou awakenest it, then it burns in thee.
There is Fire even in a Stone, but if you do not strike upon it, the Fire remains hidden, but if you strike it, then the Fire springs forth; and then if any combustible Matter be near it, that will take Fire and burn, and so it comes to be a large Fire; and thus it is also with Man, when he kindles the resting Wrath-fire, which is otherwise at rest.
Of the Night. [Nacht.]
The Word [Nacht] conceives itself first at the Heart, and the Spirit makes a grunting Sound with or in the astringent Quality, yet not wholly comprehensible to the astringent Quality; afterwards it conceives itself upon the Tongue: But all the while it grunts at the Heart, the Tongue shuts the Mouth, till the Spirit comes, and conceives itself upon the Tongue, but then it opens the Mouth suddenly, and lets the Spirit go forth. [See v. 112.] And
now that the Word conceives itself first at the Heart, and grunts with or in the astringent Quality, it signifies, that the Holy Ghost conceived itself in the Darkness upon the Heart of God in the astral Birth or Geniture of the seven qualifying or fountain Spirits: But that it grunts within or at the astringent Quality, it signifies, that the Darkness was a contrary or opposite Will against the Holy Ghost, at or against which the Spirit was displeased.
But that it goes likewise through the dark Way or Passage, it signifies, that the Spirit goes forth also through the Darkness, which is yet in a quiet Rest, and generates it to be Light, if it holds still, and does not kindle the Fire.
Note.
Here is cause for the judging World to see, and consider, who condemn Man in his Mother's Body or Womb, whereas they do not know, whither the Wrath-fire of the Parents be fully kindled in the Fruit, or not; and seeing that the Spirit of God moves also in the Darkness which stands yet in quiet Rest, and can easily generate the Darkness to be Light: And moreover the Hour of Man's Birth or Nativity is very helpful and profitable for it; but in many it is very hurtful and obstructive, but not compulsive.
But that the Mouth shuts, when the Spirit conceives itself upon the Heart, and that the astringent Quality grunts against, and waits on or in it, it signifies, that the whole Court, Extent, or Place of this World was very dark in the astral, and also in the outward Birth or Geniture, and by the Spring going forth of the Spirit became Light.
But that the bitter Spirit is not awakened, whilst the Spirit goes through its Place, it signifies, that the dark Night in the outward birth or geniture of this World has never comprehended the Light; also never shall comprehend it in all Eternity. [Gen. 1. 6, 7, 1. 8.]
Hence it is, that the Creatures see only the astral Light with their Eyes, else if the Darkness was not yet in the outermost Birth or Geniture, then the astral Spirit could see through Wood and Stones, as also through the whole Earth, and could not be hindered by any Thing, just as it is in Heaven.
But now the Darkness is separated from the Light, and abides in the outermost Birth or Geniture, wherein the Wrath of God rests till the last Judgment-Day: but then the Wrath will be kindled, and the Darkness will be the House or Habitation of eternal Perdition, wherein Lord Lucifer, together with all wicked Men who have flown into Darkness into the Soil of the Wrath, shall have their eternal Dwelling and Residence.
But the astral Birth, in which the natural Light now stands, and wherein the holy Birth is generated, shall be also kindled at the End of this Time, and the Wrath and the holy Birth shall be separated asunder, for the Wrath shall not comprehend the holy Birth or Geniture.
But the Wrath in the astral Birth shall be given to the House of Darkness for a Life, and the Wrath shall be called the hellish Fire: And the House of Darkness, which is the outermost Birth, shall be called Death: And King Lucifer shall be the God therein, and his Angels and all damned Men shall be his Ministers, Officers, and Servants.
In this devouring Gulf or Throat will rise up all Manner of hellish Fruits and Forms, all according to the hellish Quality and Kind; as in Heaven there spring up heavenly Fruits and Forms according to the heavenly Quality and Kind.
Thus you may understand what the Creation of Heaven and Earth signifies, and is, also what God made on the first Day. Though indeed the first three Days were not distinguished or severed asunder by Evening and Morning, but a Time is to be reckoned and accounted as of twenty-four Hours, as there is on high above the Moon such a Time and Day.
Secondly, it is also therefore counted for a human Day, because doubtless the Earth instantly begun its Revolution, and turned round about once in such a Period of Time, while God was separating, and so till he had separated the Light from the Darkness, and thus it performed and finished its Course the first Time. [The Earth.]