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(80) In short, there are therefore Five in the princely Council, that one should advise the other, and every one is of a peculiar sundry Quality; and that compacted or concreted Spirit which is generated out of all the Powers, He is their King or Prince, and he sitteth in the Head in the Brain of a Man, and in an Angel in that Power which is instead of the Brain of a Man, and in the Head also upon his Princely Throne, and executes every Thing, which was concluded and decreed by the whole Princely Council.

(13) And in the Head is the divine Council-Seat or Throne, and it signifies God the Father, and the Five Senses or Qualities are the Counsellors, which have their Influences out of the whole Body, out of all the Powers. Now

(19) For that Spirit springs up out of all the Powers of the Angel, and goes up into the Mind, where it has five open Doors, there it can look round about and see whatsoever is in God, and also whatsoever is in itself,

(124) 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.]

(32) Look ye: where this Reason and Light is at work in a creature, it perceiveth and knoweth and teacheth what itself is; how that it is good in itself and neither this thing nor that thing. This Light and Reason knoweth and teacheth men, that it is a true, simple, perfect Good, which is neither this nor that special good, but comprehendeth every kind of good. Now, having declared that this Light teacheth the One Good, what doth it teach concerning it? Give heed to this. Behold! even as God is the one Good and Light and Reason, so is He also Will and Love and Justice and Truth, and in short all virtues. But all these are in God one Substance, and none of them can be put in exercise and wrought out into deeds without the creature, for in God, without the creature, they are only as a Substance or wellspring, not as a work. But where the One, who is yet all these, layeth hold of a creature, and taketh possession of it, and directeth and maketh use of it, so that He may perceive in it somewhat of His own, behold, in so far as He is Will and Love, He is taught of Himself, seeing that He is also Light and Reason, and He willeth nothing but that One thing which He is. Cognition is the word which comes nearest to the original Erkenntniss, but would not harmonise with the style of the translation. Or, be realised. Behold! in such a creature, there is no longer anything willed or loved but that which is good, because it is good, and for no other reason than that it is good, not because it is this or that, or pleaseth or displeaseth such a one, is pleasant or painful, bitter or sweet, or what not.