(97) Thus you find in Man three Fountains. First, the Power in thy whole Mind, which signifies God the Father. Then secondly, the Light in thy whole Mind, enlightening the whole Mind, which signifies God the Son. Then thirdly, there goes forth out of all thy Powers, and out of thy Light also, a Spirit which has Understanding. [Power, Light, Spirit.]

(93) And observe: As from the Father and the Son proceeds forth the Holy Ghost, and is a self-subsisting Person in the Deity, and moves in the whole Father; so also out of the Powers of thy Heart, Veins, and thy Brain, goes forth the Power which moves in thy whole Body; and out of thy Light goes forth in the same Power, Reason, Understanding, Skill, and Wisdom, to govern the whole Body, and to distinguish all whatsoever is externally without the Body. [Extra Con- sion.]

(90) In thy Heart, in thy Veins, and in thy Brain, thou hast thy Spirit; and all the Powers which move in thy Heart, in thy Veins, and in thy Brain, wherein thy Life consists, signify God the Father.

(94) And both these are but one in the Government of thy Mind, viz. thy Spirit, which signifies God the Holy Ghost: And the Holy Ghost from God rules in this Spirit in thee, if thou art a Child of Light, and not of Darkness.

(98) For all the Veins, together with the Light in thee, as also thy Heart and thy Brain, and whatsoever is in thee, make or constitute that Spirit, and that is thy Soul; and it well signifies the Holy Ghost, which proceeds forth from the Father and the Son, and reigns in the whole Father; for the Soul of Man reigns in the whole Body.

(92) For as the Father generates the Son out of his Power, and as the Son shines back in the whole Father; so in like Manner the Power of thy Heart, of thy Veins, and of thy Brain, generates a Light which shines in all thy Powers in thy whole Body. Open the Eyes of thy Mind, consider it, and you shall find it so.

(3) God is a light incapable of receiving its contrary [darkness.]

You have in yourself something similar to God, and therefore use yourself as the temple of God, on account of that which in you resembles God.

(91) From that Power springs up thy Light, so that thou seest, understandest, and knowest in the same Power, what thou art to do; for that Light glimmers in thy whole Body; and the whole Body moves in the Power and Knowledge of the Light, for the Body helps all the Members in the Knowledge of the Light, which signifies God the Son.

(4) And there is no Difference here, but only such as is between the Body and Soul in Man; and so the Body signifies or resembles the seven qualifying Spirits of the Father; and the Soul signifies or resembles the only begotten Son of God the Father. "The Spirit of the Soul signifies or represents the Heart of God; and the Soul the Eye of God in the first Principle; as is declared in our third Book, concerning the threefold Life of Man."

(89) Open your Eyes, and consider your Selves: Man is made according to the Similitude, and out of the Power of God in his Ternary. Behold thy inward Man, and then thou wilt see it most plainly and clearly, if thou art not a Fool, and an irrational Beast; therefore observe,

(35) The Light, which generates itself from the Fire, and becomes shining in the Water, and replenishes or fills the whole Geniture, and enlightens it, and mitigates it, that is the true Heart of God, or Son of God; for he is continually generated out of the Father, and is another Person than the Qualities and Geniture of the Father. [John 1. 14.]

(46) For the Word is in thy Heart, and qualifies or unites with the Soul, as if it were one Being; and if thy Soul stands in the Love, then it also is one Being. And, thou mayest say, that according to thy Soul thou sittest in Heaven, and livest and reignest with God. ["Understand, according to the Spirit of the Soul, with the Image out of the animated or soulish Fire."]

(89) The Light in Man, which the Heart of God had breathed in, signifies or resembles the Sun which shines in the whole Deep; concerning which you will find more clearly about the Creation of Man.

(36) For the Generating, or Geniture of the Father cannot catch or comprehend the Light, and use it to its Generating, but the Light stands by itself, and is not comprehended by any Geniture, and it replenishes and enlightens the whole Geniture, viz. 'the only begotten Son of the Father. And this Light I call, in the human Birth or Geniture, the animated or soulish Birth,' [*understand the Image, which budded forth out of the Essences of the Soul, according to the Similitude of God,*] or the Soul’s Birth or Geniture which qualifies, mixes, or unites with this animated or soulish Birth or Geniture of God; and herein is Man’s Soul one Heart with God; but that is when it stands in this Light.

(21) Right was thy thought, O thou! But how doth "he who knows himself, go unto Him", as God's Word (Logos) hath declared? And I reply: the Father of the universals doth consist of Light and Life, from Him Man was born. Thou sayest well, [thus] speaking. Light and Life is Father-God, and from Him Man was born. If then thou learnest that thou art thyself of Life and Light, and that thou [happen'st] to be out of them, thou shalt return again to Life. Thus did Man-Shepherd speak. But tell me further, Mind of me, I cried, how shall I come to Life again...for God doth say: "The man who hath Mind in him, let him learn to know that he himself [is deathless]."

(109) Thus you find in every Thing a Similitude of the Ternary in the Divine Being, look upon what you will; let no Man make himself so entirely blind as to think otherwise, or to think that God has no Son and Holy Ghost.

(15) But if a Man will liken it to any Thing, it may nearest be likened to the Soul of Man, when kindled or enlightened by the Holy Ghost. [See Chap. 3. v. 39.]

(6) Then saith to me Man-Shepherd: Didst understand this Vision what it means? Nay; that shall I know, said I. That Light, He said, am I, thy God, Mind, prior to Moist Nature which appeared from Darkness; the Light-Word (Logos) [that appeared] from Mind is Son of God. What then? - say I. Know that what sees in thee and hears is the Lord's Word (Logos); but Mind is Father-God. Not separate are they the one from other; just in their union [rather] is it Life consists. Thanks be to Thee, I said. So, understand the Light [He answered], and make friends with it.

(7) The Father and the Son have one Will, and that Will is the Holy Ghost, Who gives Himself to the soul so that the Divine Nature permeates the powers of the soul so that it can only do God-like works. Just as a spring, which perpetually flows and waters the roots of the flowers, so that the flowers bloom and receive their colours from the water of the spring, so the Godhead imparts Itself to the capacities of the soul that it may grow in the likeness of God. The more that the soul receives of the Divine Nature, the more it grows like It, and the closer becomes its union with God. It may arrive at such an intimate union that God at last draws it to Himself altogether, so that there is no distinction left, in the soul's consciousness, between itself and God, though God still regards it as a creature. Wherefore let yourselves not be misled by the light of nature. The higher the degree of knowledge which the soul attains to in the light of grace, the darker seems to it the light of nature.

If the soul would know the real truth it must examine itself, whether it has withdrawn from all things, whether it has lost itself, whether it loves God purely with His love and nothing of its own at the same time, so that it may not be separated from Him by anything, and whether God alone dwells in it. If it has lost itself, it is as when the Virgin Mary lost Christ. She sought Him for three days, and yet was sure that she would find Him. All the while Christ was in the highest class in the school of His Father, unconscious of His mother's seeking Him. Thus happens it to the noble soul which goes to God to school, and learns there what God is in His essence, and what He is in the Trinity, and what He is in man, and what is most acceptable to Him. St Augustine saith that the righteousness of God in the Godhead and in the Trinity and in all creatures is the source of the chief joy which is in heaven. God in human nature is a lamp of living light, and "the light shineth in darkness and the darkness comprehendeth it not." The darkness must ever more flee the light, as the night flees day.

Thus the soul learns to know God's will. St Paul saith, "This is God's will, our sanctification." And this is our sanctification, to know what we were before time; what we are in time, and what we shall be after time. Thus the soul loses itself in these three, and recketh naught of the body, till it comes to it in the temple, and obeys it without murmuring. The Father is a revelation of the Godhead, the Son is an image and countenance of the Father, and the Holy Ghost is an effulgence of that countenance, and a mutual love between Them, and these properties They have always possessed in Themselves. The Three Persons have stooped out of pity down to human nature, and the Son became man, and was the most despised man on the earth, and suffered pain at the hands of the creatures whom He Himself created with the Father, through Whose will He became man. Thus was Christ till His death, and when He rose from the dead then was seen the most despised of all men united with the Godhead in the Person of Christ.

(137) the Lights, Flame or Flash, which in the Twinkling of an Eye or Moment shines into all the Powers, even as the sun does in the whole World, is the Holy Ghost, which goes forth from the Clarity or Brightness of the Son of God, and is the Flash of Lightning and Sharpness; for the Son is generated in the Midst or Center of the other Qualities, and is catched by the other Qualities. Understand this high Thing rightly.