(53) For every Man that desires to be saved, must with his innate infant Births or Genitures be as the whole Deity with all the three Births in this World is. [See ch. 10. Vulg. 55. 52.]

(91) 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.]

(34) Now then, seeing the Devils kindled their own Bodies, intending thereby to domineer over the whole Deity, therefore the Creator also, in his Wrath, kindled this third Spirit, or this third Birth or Geniture in Nature, and imprisoned the Devil therein, and made an eternal Lodging therein for him, that he might not be higher than the whole God. [decorated X] Understand, in the outward Sources or Qualities; for the outermost of all, is also the inmost of all.

(117) Which Thing Reason, or the outward Birth or Geniture of Man, without the Experience of this Fight or Battle, cannot comprehend. For the third or outermost Birth or Geniture in Man, which is the carnal or fleshly Birth, and which Man through the first Fall in his Lust has raised and prepared for himself, is the Devil’s Castle, or the Fort of Prey or Robbery, and Dwelling-house, wherein the Devil as in a Bulwark fights with the Soul, and gives it many a hard Thump upon its Breast, which goes to the very Heart.

(130) For Man is made out of all the Powers of God, out of all the seven Spirits of God, as the Angels also are. But now seeing Man is corrupted, therefore the divine Birth does not always spring, qualify, or operate in him; no, nor in all Men neither: And though indeed it springs in him, yet the high Light does not presently shine in all Men; and though indeed it shines, yet it is incomprehensible to the corrupted Nature. [* See v. 69.]

(46) And this high Mind and Self-will was directly and wholly against the Birth or Geniture of God; for the Body of the Angels should abide and remain in its Seat, and be Nature, and as an humble Mother hold still and be quiet, and should not have the Omniscience, and own self rational Comprehensibility of the Heart, or of the deepest Birth or Geniture of the Holy Trinity; but the seven Spirits should generate themselves in their natural Body, as is done in God. [Holy Trinity]

(124) as this has a Being or Substance, Form or Condition in Angels, so it has also a Being, Substance, Form or Condition in Man. Therefore bethink and consider yourselves, you that are proud, covetous, thievish, extorting Usurers, calumniating, blasphemous, envious, and whorish or lascivious, what Manner of little Son or Spirit you send into God. [Or as this Condition is in Angels, so there is such a Condition in Man also.] “The Soul was originally comprehended in the eternal Nature with the Word Fiat, which is God’s Nature according to the first Principle and eternal Original of Nature; and if it kindles itself in the Original, then it kindles God’s Wrath in the eternal Nature.” Objection. Thou wilt say: We do not send this into God, but only into our Neighbour, or into his Work which we like and have a Mind to. Answer. [Or meddle with in our Minds.]

(75) For in that Place, or in this Birth or Geniture, is Lord Lucifer become a Creature, and his Dominion reached no further or deeper than so; but if he had continued in the Love, then his animated or soulish Spirit had reached even to the Center of the Heart of God, for Love presses or penetrates through the whole Deity. [Lord Lucifer become a Creature,]

(43) On the other hand, the life of the natural man, where he hath a lively, subtle, cunning nature, is so manifold and complex, and seeketh and inventeth so many turnings and windings and falsehoods for its own ends, and that so continually, that this also is neither to be uttered nor set forth. Now, since all falsehood is deceived, and all deception beginneth in self-deception, so is it also with this false Light and Life, for he who deceiveth is also deceived, as we have said before. And in this false Light and Life is found everything that belongeth to the Evil Spirit and is his, insomuch that they cannot be discerned apart; for the false Light is the Evil Spirit, and the Evil Spirit is this false Light. Hereby we may know this. For even as the Evil Spirit thinketh himself to be God, or would fain be God, or be thought to be God, and in all this is so utterly deceived that he doth not think himself to be deceived, so is it also with this false Light, and the Love and Life that is thereof. And as the Devil would fain deceive all men, and draw them to himself and his works, and make them like himself, and useth much art and cunning to this end, so is it also with this false Light; and as no one may turn the Evil Spirit from his own way, so no one can turn this deceived and deceitful Light from its errors. And the cause thereof is, that both these two, the Devil and Nature, vainly think that they are not deceived, and that it standeth quite well with them. And this is the very worst and most mischievous delusion. Thus the Devil and Nature are one, and where nature is conquered the Devil is also conquered, and, in like manner, where nature is not conquered the Devil is not conquered. Whether as touching the outward life in the world, or the inward life of the spirit, this false Light continueth in its state of blindness and falsehood, so that it is both deceived itself and deceiveth others with it, wheresoever it may. From what hath here been said, ye may understand and perceive more than hath been expressly set forth. For whenever we speak of the Adam, and disobedience, and of the old man, of self-seeking, self-will, and self-serving, of the I, the Me, and the Mine, nature, falsehood, the Devil, sin; it is all one and the same thing. These are all contrary to God, and remain without God.