(67) We know that the Body without the Spirit is a Thing that lies still; for though the Body of Christ (which the holy Element generated in the P Mercy) is from God, yet the Mobility and Life stands only in the Deity; and in us Men in the Spirit of the Soul, and in the Spirit of the great World, which are unseparated in this Body upon Earth.

(4) But the Soul of Man, which is enlightened with the holy Spirit of God, (which in the second Principle proceeds from the Father and the Son in the holy Heaven, that is, in the true divine Nature which is called God;) this Soul sees even into the Light of God, into the same second Principle of the holy divine Birth, into the heavenly Essence: But the syderial Spirit wherewith the Soul is clothed, and also the elementary [Spirit] which i rules the Source, or Springing and Impulsion of the Blood, they see no further than into their Mother, whence they are, and wherein they live.

(6) For neither can he who perceiveth It, perceive aught else; nor he who gazeth on It, gaze on aught else; nor hear aught else, nor stir his body any way. Staying his body's every sense and every motion he stayeth still. And shining then all round his mond, It shines through his whole soul, and draws it out of body, transforming all of him to essence. For it is possible, my son, that a man's soul should be made like to God, e'en while it still is in a body, if it doth contemplate the Beauty of the Good.

(13) Now then the principles of man are this-wise vehicled: mind in the reason (logos), the reason in the soul, soul in the spirit Spirit pervading [body] by means of veins and arteries and blood, bestows upon the living creature motion, and as it were doth bear it in a way. For this cause some do think the soul is blood, in that they do mistake its nature, not knowing that [at death] it is iteh spirit that must first withdraw into the soul, whereon the blood congeals and veins and arteries are emptied, and then the living creature

(20) But the Soul was breathed into Man, merely out of the original Birth of the Father by the moving Spirit, (understand, the Holy Ghost which goes forth from the Father out of the Light of the Father:) Which original Birth is before the Light of Life, which is in the four Anguishes, out of which the Light of God is kindled, wherein is the Original of the Name of God; and therefore the Soul is God's own Essence or Substance.

(44) Thou dear Soul, thus saith the high Spirit to thee; yield Infusion. up thy Mind here, and I will show it thee. Behold, what does comprehend thy Will, or wherein consists thy Life? If thou sayest, in Water and Flesh: No, it consists in the Fire, in the Warmth. If the Warmth was not, then thy Body would be stiff [with Cold,] and the Water would dry away; therefore the Mind and the Life consists in the Fire.

(57) But that they have hitherto ascribed such acute Knowledge to the Soul, after the Departure of the Body, that thing is very various, according as the Soul is variously armed. It it here (in this Body) entered into the new Birth, and if itself was entered, with its noble Champion [Jesus Christ,] through the Princely Potentates, Gates of the Deep, to God, so that it has received the Crown of the high Wisdom from the noble Virgin, then indeed it has great Wisdom and Knowledge, even above the Heavens, for it is in the Bosom of the Virgin, through whom the eternal Wonders of God are opened. This [Soul] has also great Joy and Clarity, [Brightness or Luster,] above the Heavens of the Elements; for the Glance of the holy Trinity shines from it, and clarifies, [brightens, or glorifies] it.

(1) IF we consider ourselves in our right Reason, and behold the Kingdom of this World, in which we stand with our Flesh and Blood, also with our Reason and Senses, then we find very well, that we have the Substance and Stirring of it in us; for we are its very proper own. Now all whatsoever we think, do, and purpose in the outward Man, that the Spirit of this World does in us Men; for the Body is nothing else but the Instrument thereof, wherewith it performs its Work; and we find, that as all other Instruments (which are generated from the Spirit of this World) decay, corrupt, and turn to Dust, so also our earthly Body, wherein the Spirit of this World works [and acts] for a While.

(21) It goes not out at the Mouth like a Bodily Substance; it is raw [or naked] without a Body, and instantly passes (at the Departure of the four Elements) into the Center, into the Gate of the Deep, [in the hidden Eternity;] and that which it is clothed with, that it comprehends, and keeps it: If its Treasure be Voluptuousness, Might, [or Power,] Honour, Riches, Malice, Wrath, Lying, or the Falshood of the World, then the fierce Might of the Essences out of the first Principle comprehends these Things, through the syderial Spirit, and keeps them, and works therewith according to the Region of the Stars; yet the [starry Region] cannot bring the Spirit of the Soul into its own Form, but it practises its juggling therewith, and so there is no Rest in its Worm, and its Worm of the Soul hangs to its Treasure; as Christ said, Where thy Treasure is, there is thy Heart also.

(28) Seeing now we have spoken of the Tincture, as of the House of the Soul, so we will speak also of the Soul, what it is, and how it can be propagated, wherein we can the better bring the Tincture to P Light. The Soul is not so subtle as the Tincture; but it is powerful and has great Might [or Ability.] It can by the Tincture (if it rides upon the Virgin's Bride-chariot in the Tincture) turn Mountains upside-down, as Christ said; which is done in the pure Faith, in the Place where the Tincture is Master, which does it, and the Soul.gives the Thrust, whereas yet no Power can be discerned. Even as the Earth moves upon the heavenly Tincture, whereas there is not more than one only Tincture in the Heaven, and in this World, yet [it is] of many Sorts, according to the Essence of every Thing. In the Beasts it is not as in Men, also not in Fishes as in Beasts; also in Stones and Gems otherwise; also otherwise in Angels, and in the Spirit of this World.

(6) Evermore where thou findest written thyself in ghostliness, then it is understood thy soul, and not thy body. And then all after that thing is on the which the powers of thy soul work, thereafter shall the worthiness and the condition of thy work be deemed; whether it be beneath thee, within thee, or above thee.

(22) You have a Similitude [of this] in yourself. Your Soul which is in you, gives Reason to you, whereby you think, [consider and perceive;] that represents God the Father: The Light which shines in your Soul, whereby you know the Virtue [or Power in you,] and lead [and direct and order] yourself with; that represents God the Son, or the Heart, the eternal Power and Virtue: And the Mind, in which the Virtue of the Light is, and that which proceeds from the Light wherewith you govern your Body; that represents the Holy Ghost.

(17) O no, beloved Reason, it is not so; the soul is not seen nor comprehended in the outward Elements; but that is the Brimstone- spirit, the Spirit of the third Principle; for as when thou puttest out a Candle, a filthy Smell and Stink comes from it, which was not before when the Candle burned, so here also, when the Light of the Body breaks, then the Brimstone- spirit is smothered, from whence that Vapour and deadly Stink proceeds, with its working [Spirit, or infecting] Poison.

(3) Understand it right; his Soul in the Creature was not first glorified, but his whole Body, or princely Throne; there went forth out of the Center of the Holy Trinity the Holy Spirit, as you see clearly, that those (who had put on the Spirit of Christ) were highly enlightened; for the Holy Spirit went forth from the Center of the Trinity into the whole holy Element, and flowed into the Mercy of God; and as he triumphed in the Body of Jesus Christ, so also in his Disciples, and in the Believers.

(2) All manner of bodily thing is without thy soul and beneath it in nature, yea! the sun and the moon and all the stars, although they be above thy body, nevertheless yet they be beneath thy soul.

(10) And so the Kingdom of Heaven is his own Body, and the whole princely Throne of his Principle is Paradise, wherein the blessed Fruit in the Virtue of God springs up, for the Holy Ghost is the Virtue [and Power] of the Fruit; as the Air in this World is, so the Holy Ghost is the Air and Spirit of the Soul in Christ, and of all his Children; for there is no other Air in Heaven, in the Body of Christ; and God the Father is all in all. Thus we live and are (in Christ) all in the Father, and there is no Soul that searches out to the Depth; but we live all in Singleness of Heart, and in great Humility and Love one towards another, and rejoice one with another, as Children do before their Parents; and to this End God created us.

(19) But, when all is said, the knowledge of the soul plays a more important part in leading to the knowledge of God than the knowledge of our body and the functions. The body may be compared to a steed and the soul to its rider; the body was created for the soul, the soul

(49) And the Spirit of the eternal Essences (which has Understanding and Knowledge, and also the Trial and Proving of every Thing, in which the Source [or active Property or Quality] which is in Man, consists) that was breathed into him, by the Wisdom of God, through the driving Will, which goes forward, out of the eternal Mind, out of the opened Gates of the Deep, through the Word, [together] with the moving Spirit of God. And he had the Touch of the Center of the Abyss [viz.'] the eternal Source a behind him, as a Band, and before him, the Heart and Light of God, as a Glance of the Joy and Kindling of Paradise, which springs up in the Essences with the Light of the Joy; and beneath him [he had] the four Elements in the Budding out of the Limbus which was in him.

(20) The Soul, being a brilliant Fire, by the power of the Father remaineth immortal, and is Mistress of Life, and filleth up the many recesses of the bosom of the World.

(1) NEVERTHELESS it is needful to lift up our eyes and our hands bodily, as it were unto yon bodily heaven, in the which the elements be fastened. I mean if we be stirred of the work of our spirit, and else not. For all bodily thing is subject unto ghostly thing, and is ruled thereafter, and not contrariwise.