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(77) Thou wilt say, How? God dwells in Heaven. O! thou blind Mind, full of Darkness; the Heaven where God dwells is also in thee, as Adam was both upon Earth, and also in Paradise at once; and give not Way to Antichrist to direct thee aloft without [the Place of] this World above the Stars, for he tells thee Prophet David says: If I fly to the Day-break, or into Hell, thou art there. Also where is the Place of my Rest? Am not I he that fills all Things? Yet I behold the miserable and those that are of a broken Spirit, and I will dwell in them: Also, / will dwell in Jacob, and my Tabernacle shall be in Israel: Understand it right, he will dwell in the contrite and broken Spirit, which breaks the Gate of Darkness, he will press into that [Spirit.]

(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.

(6) But the fact that they are named winds denotes their rapid action, passing almost instantaneously to all things, and their transporting movement in passing from above to below, and again from below to above, their elevating the second to the height above, and moving the first to a common and provident advance of the inferior Orders. But perhaps some one would say that the appellation of wind, to the aerial spirit, also denotes the Divine likeness of the Heavenly Minds; for this also bears a likeness and type of the supremely Divine energy (as we have demonstrated more fully in the symbolic theology, in our explanation of the four elements) in accordance with the moving and life-producing, and the rapid and resistless development of Nature, and the Hiddenness of the moving sources and terminations to us unknown and invisible. For He says, "Thou knowest not whence it cometh nor whither it goeth." But also the Word of God attributes to them the appearance of a cloud, signifying, through this, that the holy minds are filled super-mundanely with the hidden Light, receiving the first manifestation without boasting over it as such, which they distribute ungrudgingly to the second, as a secondary manifestation, and in proportion to capacity; yea, further, that the productive, and life-producing, and increasing, and perfecting power is enshrined in them, after the fashion of the intelligible production of showers, which summons the receptive womb of the earth, by fruitful rains, to the life-giving pangs of birth.

(7) Wherefore he himself writes in the lines: "Thou shalt the might of the unwearied winds make still, Which rushing to the earth spoil mortals' crops, And at thy will bring back the avenging blasts." And they say that he was followed by some that used divinations, and some that had been long vexed by sore diseases. They plainly, then, believed in the performance of cures, and signs and wonders, from our Scriptures. For if certain powers move the winds and dispense showers, let them hear the psalmist: "How amiable are; thy tabernacles, O Lord of hosts!" This is the Lord of powers, and principalities, and authorities, of whom Moses speaks; so that we may be with Him. "And ye shall circumcise your hard heart, and shall not harden your neck any more. For He is Lord of lords and God of gods, the great God and strong," unit so forth. And Isaiah says, "Lift your eyes to the height, and see who hath produced all these things."

(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.

(114) Through him I drink blood with parched lip!" Solomon replied to him, "O sweet voiced one, God has commanded me saying, 'O dispenser of justice, Never hear one party without the other!' Till both parties come into the presence, The truth is never made plain to the judge." When the Wind heard the summons, it came swiftly, In like manner the seekers of God's presence-seat, When God appears, those seekers vanish. Though that union is life eternal,

(34) That footman is only "carried by land," But he who is "carried by sea" is the truly learned one. The King of kings showers special favors upon him; Know this, O man pledged to vain illusions! The mere legal theologian is impotent to behold the light of the Spirit. When the day dawns from heaven night flees away; What, then, can its darkness know of the nature of light? The gnat scuds away before the blast of the winds; What, then, knows the gnat of the savor of the winds? When the Eternal appears the transitory is annulled; What, then, knows he transitory of the Eternal?

(19) Hence thou goest both upon earth and on heaven." Hence to outward view "He is a man like you," While to his sharp-seeing heart "it hath been revealed." His earthy form has fallen on earth, O boy, we are all of us waterfowl, Solomon is, as it were, that sea, and we as the birds; Along with Solomon plunge into the ocean, Then, like David, the water will make us coats-of-mail. That Solomon is present to every one,

(132) But the wisdom of God prevents this speedy end, He says, "O parts, the appointed time is not yet; It is useless for you to take wing before that day." But as each part desires reunion with its original, How is it with the soul who is a stranger in exile? It says, "O parts of my habitation here below, My absence is sadder than yours, as I am heaven-born. The body loves green pastures and running water, The love of the soul is for life and the living one, The love of the soul is for wisdom and knowledge,

(100) Now then says Reason, whither is he gone? Is he gone out of this World, aloft above the Stars into another Heaven? Hearken, my beloved Reason, incline thy Mind to Christ, and behold I will tell it thee; for we see it and know it; not I; for when And he is of Babel. Or the devouring Punishment. 1 say we, you must not barely understand it of my earthly Man, for the Spirit that drives this Pen is spoken of also; therefore I write and say we, when I speak of myself, as of the Author; for I should know nothing, if the Spirit of Knowledge did not stir it up in me, and there could be nothing found but such a Way; the Spirit would not be in any other Way, but he did hide and withdraw himself, and then my Soul was very much disquieted in me, with great Longing after the Spirit, till I learnt how it was.

(2) In this time it is that a soul hath comprehended after the lesson of Saint Paul with all saints—not fully, but in manner and in part, as it is according unto this work—which is the length and the breadth, the height and the deepness of everlasting and all‑lovely, almighty, and all‑witting God. The everlastingness of God is His length. His love is His breadth. His might is His height. And His wisdom is His deepness. No wonder though a soul that is thus nigh conformed by grace to the image and the likeness of God his maker, be soon heard of God! Yea, though it be a full sinful soul, the which is to God as it were an enemy; an he might through grace come for to cry such a little syllable in the height and the deepness, the length and the breadth of his spirit, yet he should for the hideous noise of his cry be always heard and helped of God.

(37) And here is fulfilled that which King David descants upon; Detraction, Shame, or Disgrace, Thou shalt rejoice to see how the Wicked are recompensed; how the wicked Driver, [Hunter or Oppressor,] and P Incendiary of Malice and Wickedness, is tormented in his Prison; for the Sins that are washed away shall not appear in Heaven (as in the Abyss of Hell) in the Form of Fire; but as Isaiah said, Though thy Sins were as red as Blood [or Scarlet,] (if thou turn) they shall be like Wool, white as Snow; they shall stand in a heavenly Figure, for Men to sing of in a Hymn of Praise, and a Psalm of Thanksgiving, for their Deliverance from the Driver.

(5) Now it is evident, as I think, that the distribution of the fontal perfume to the Beings above ourselves, who are more Divine, is, as it were, nearer, and manifests and distributes itself more to the transparent and wholesome mental condition of their receptive faculty, overflowing ungrudgingly and entering in many fashions; but as regards the subordinate contemplators, which are not so receptive, piously concealing the highest vision and participation, it is distributed in a supremely Divine proportion, in fragrance corresponding to the recipients. Amongst the holy Beings, then, who are above us, the superior order of the Seraphim is represented under the figure of the twelve wings, established and fixed around Jesus, casting itself upon the most blessed contemplations of Him, as far as permissible, and filled reverently with the contemplated truth distributed in most pure receptions, and, to speak after the manner of men, crying aloud, with never silent lips, the frequent Hymn of Praise; for the sacred knowledge of the supermundane minds is both untiring, and possesses the Divine love without intermission, and is at the same time superior to all baseness and forgetfulness. Hence, as I think, that phrase, "unceasing cry," suggests their perpetual and persistent science and conception of things Divine, with full concord and thanksgiving.

(5) "David too, of whom the Lord, testifying, says, 'I found a man after my own heart, David the son of Jesse. With my holy oil I anointed him.' But he also says to God, 'Pity me, O God, according to Thy mercy; and according to the multitude of Thy tender mercies, blot out my transgression. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know my transgression, and my sin is ever before me.' " Then, alluding to sin which is not subject to the law, in the exercise of the moderation of true knowledge, he adds, "Against Thee only have I sinned, and done evil in Thy sight." For the Scripture somewhere says, "The Spirit of the Lord is a lamp, searching the recesses of the belly."

(1) And when the First Mystery said this unto his disciples, he answered and said: "Understand ye in what manner I discourse with you?" James came forward and said: "My Lord, concerning then the solution of the words which thou hast said, thus hath thy light-power prophesied thereon aforetime through David in the ninetieth Psalm: "'1. Whoso then dwelleth under the help of the Most High, will abide under the shadow of the God of heaven. "'2. He will say unto the Lord: Thou art my succour and my place of refuge, my God, in whom I trust. "'3. For he will save me out of the snare of the hunters and from mighty word. "'4. He will shade thee with his breast, and thou shalt have trust beneath his wings; his truth shall surround thee as a shield. "'5. Thou wilt not be afraid of terror by night nor of an arrow which flieth by day, "'6. Of a thing which slinketh in the darkness, of a mischance and a demon at mid-day. "'7. A thousand will fall on thy left, and ten thousand at thy right hand; but they shall not come nigh thee. "'8. Nay rather with thine eyes wilt thou behold, thou wilt see the requital of the sinners. "'9. For thou, O Lord, art my hope. Thou hast established the Most High for thyself as refuge. "'10. Harm will not come nigh unto thee; scourge will not come nigh thy dwelling. "'11. For he will give commandment to his angels on thy behalf that they guard thee on all thy ways, "'12. And bear thee on their hands, that thou mayest never strike with thy foot against a stone. "'13. Thou wilt stride over the serpent and basilisk and tread on lion and dragon. "'14. Because he hath trusted in me, I will save him; I will overshadow him, because he hath known my name. "'15. He will cry unto me and I shall hearken unto him; I am at his side in his tribulation and will save him and honour him, "'16. And increase him with many days and show him my salvation.' "This, my Lord, is the solution of the words which thou hast said. Hearken therefore, that I may say it in openness. "The word then which thy power hath spoken through David: 'Whoso then dwelleth under the help of the Most High, will abide under the shadow of the God of heaven,'--that is: When Sophia had trusted in the Light, she abode under the light of the light-stream, which through thee came out of the Height. "And the word which thy power hath spoken through David: 'I will say unto the Lord: Thou art my succour and my refuge, my God, in whom I trust,'--it is the word with which Pistis Sophia hath sung praises: 'Thou art my succour, and I come unto thee.' "And again the word which thy power hath spoken: 'My God, in whom I trust, thou wilt save me out of the snare of the hunters and from mighty word,'--it is what Pistis Sophia hath said: 'O Light, I have faith in thee, for thou wilt save me from the emanations of Self-willed and from those of Adamas, the Tyrant, and thou wilt save me also from all their mighty threats.' "And again the word which thy power hath spoken through David: 'He will shade thee with his breast, and thou wilt have trust beneath his wings,'--that is: Pistis Sophia hath been in the light of the light-stream, which hath come from thee, and hath continued in firm trust in the light, that on her left and that on her right, which are the wings of the light-stream. "And the word which thy light-power hath prophesied through David: 'Truth will surround thee as a shield,'--it is the light of the light-stream which hath surrounded Pistis Sophia on all her sides as a shield. "And the word which thy power hath spoken: 'He will not be afraid of terror by night,'--that is: Pistis Sophia hath not been afraid of the terrors and alarms into which she had been planted in the chaos, which is the 'night.' "And the word which thy power hath spoken: He will not be afraid of an arrow which flieth by day,'--that is: Pistis Sophia hath not been afraid of the power which Self-willed hath sent last of all out of the height, and which hath come into the chaos as it were a flying arrow. Thy light-power therefore hath said: 'Thou wilt not be afraid of an arrow which flieth by day,' for that power hath come out of the thirteenth æon, it being that which is lord over the twelve æons, and which giveth light unto all the æons; wherefor hath he [David] said 'day.' "And again the word which thy power hath spoken: 'He will not be afraid of a thing which slinketh in the darkness,'--that is: Sophia hath not been afraid of the lion-faced emanation, which caused fear for Pistis Sophia in the chaos, which is the 'darkness.' "And the word which thy power hath spoken: 'He will not be afraid of a mischance and of a demon at mid-day,'--that is: Pistis Sophia hath not been afraid of the demon emanation of Tyrant Adamas, which hath cast Pistis Sophia to the ground in a great mischance, and which hath come forth out of Adamas out of the twelfth æon; wherefor then hath thy power said: 'He will not be afraid of the demon mischance at mid-day,'--'mid-day,' because it hath come out of the twelve æons, which is 'mid-day'; and again ['night,' because] it hath come out of the chaos, which is the 'night,' and because it hath come out of the twelfth æon which is in the midst between both; therefore hath thy light-power said 'mid-day,' because the twelve æons lie in the midst between the thirteenth æon and the chaos. "And again the word which thy light-power hath spoken through David: 'A thousand will fall on his left, and ten thousand at his right hand, but they shall not come nigh him,'--that is: When the emanations of Self-willed, which are exceedingly numerous, could not bear the great light of the light-stream, many of them fell on the left hand of Pistis Sophia and many at her right, and they could not come nigh her, to do her [harm]. "And the word which thy light-power hath spoken through David: 'Nay rather with thine eyes wilt thou behold, and wilt see the requital of the sinners, for thou, O Lord, art my hope,'--that is the word: Pistis Sophia hath with her eyes beheld her foes, that is the emanations of Self-willed, who all have fallen one on another; not only hath she with her eyes beheld this, but thou also thyself, my Lord, the First Mystery, hast taken the light-power which is in the lion-faced power, and hast moreover taken the power of all the emanations of Self-willed and moreover thou hast imprisoned them in that chaos, [so that] from henceforth they have not gone forth to their own region. Therefore then hath Pistis Sophia with her eyes beheld her foes, that is the emanations of Self-willed, in all which David hath prophesied concerning Pistis Sophia, saying: 'Nay rather with thine eyes wilt thou behold, and thou wilt see the requital of the sinners.' Not only hath she with her eyes beheld, how they fall one on another in the chaos, but she hath also seen the requital with which it was requited them. Just as the emanations of Self-willed have thought to take away the light of Sophia from her, so hast thou requited them and repaid them in full, and hast taken the light-power in them instead of the lights of Sophia, who hath had faith in the Light of the Height. "And as thy light-power hath spoken through David: 'Thou hast established the Most High for thyself as refuge; harm will not come nigh unto thee, scourge will not come nigh thy dwelling,'--that is: When Pistis Sophia had had faith in the Light and was afflicted, she sang praises unto it, and the emanations of Self-willed could not inflict on her any harm, nor could they [injure] her, nor could they at all come nigh her. "And the word which thy light-power hath spoken through David: 'He will give commandment to his angels on thy behalf, that they guard thee on all thy ways and bear thee on their hands, that thou mayest never strike with thy foot against a stone,'--it is again thy word: Thou hast given commandment to Gabriēl and Michaēl, that they guide Pistis Sophia in all the regions of the chaos, until they lead her forth and that they uplift her on their hands, so that her feet do not touch the darkness beneath, and [that] on the other hand they of the lower darkness do not seize hold of her. "And the word which thy light-power hath spoken through David: 'Thou wilt tread on serpent and basilisk and tread on lion and dragon; because he hath trusted in me, I will save him and I will overshadow him, because he hath known my name,'--that is the word: When Pistis Sophia was on the point of coming forth out of the chaos, she trod on the emanations of Self-willed, and she trod on the serpent-faced ones and on the basilisk-faced ones, which have seven heads; and she trod on the lion-faced power and on the dragon-faced one. Because she had had faith in the Light, is she saved from all of them. "This, my Lord, is the solution of the words which thou hast spoken."

(39) Of which my Soul knows full well, and has also received its Knowledge thus, which the learned Master in the Hood of his Degree cannot believe, because he cannot comprehend it; therefore he holds it to be impossible, and ascribes it to the Devil (as the Jews did by the Sun of the Virgin, when he in [the Virtue of] the Virgin showed Signs and wrought Miracles) which my Soul regards not, neither esteems their Pride, it has enough in the Pearl; and it has a Longing to show the Thirsty [where] the Pearl [lies:] The crowned Hood [or cornered Cap] may play merrily behind the Curtain of Antichrist, till the Lily grows, and then the Smell of the Lily will [cause some to] throw away the Hood, [or Cap,] says the Virgin; and the Thirsty shall drink of the Water of Life; and [at that Time] the Son of the Virgin will rule in the Valley of Jehosaphat.

(4) Now the excellence of knowledge is evidently presented by the prophet when he says, "Benignity, and instruction, and knowledge teach me," magnifying the supremacy of perfection by a climax. He is, then, the truly kingly man; he is the sacred high priest of God. And this is even now observed among the most sagacious of the Barbarians, in advancing the sacerdotal caste to the royal power. He, therefore, never surrenders himself to the rabble that rules supreme over the theatres, and gives no admittance even in a dream to the things which are spoken, done, and seen for the sake of alluring pleasures; neither, therefore, to the pleasures of sight, nor the various pleasures which are found in other enjoyments, as costly incense and odours, which bewitch the nostrils, or preparations of meats, and indulgences in different wines, which ensnare the palate, or fragrant bouquets of many flowers, which through the senses effeminate the soul. But always tracing up to God the grave enjoyment of all things, he offers the first-fruits of food, and drink, and unguents to the Giver of all, acknowledging his thanks in the gift and in the use of them by the Word given to him. He rarely goes to convivial banquets of all and sundry, unless the announcement to him of the friendly and harmonious character of the entertainment induce him to go. For he is convinced that God knows and perceives all things - not the words only, but also the thought; since even our sense of hearing, which acts through the passages of the body, has the apprehension [be longing to it] not through corporeal power, but through a psychical perception, and the intelligence which distinguishes significant sounds. God is not, then, possessed of human form, so as to hear; nor needs He senses, as the Stoics have decided, "especially hearing and sight; for He could never otherwise apprehend." But the susceptibility of the air, and the intensely keen perception of the angels, and the power which reaches the soul's consciousness, by ineffable power and without sensible hearing, know all things at the moment of thought. And should any one say that the voice does not reach God, but is rolled downwards in the air, yet the thoughts of the saints cleave not the air only, but the whole world. And the divine power, with the speed of light, sees through the whole soul. Well! Do not also volitions speak to God, uttering their voice? And are they not conveyed by conscience? And what voice shall He wait for, who, according to His purpose, knows the elect already, even before his birth, knows what is to be as already existent? Does not the light of power shine down to the very bottom of the whole soul; "the lamp of knowledge," as the Scripture says, searching "the recesses"?

(102) Thou know st Him not. Now He appears as fire, Dread force; as water now; and now as gloom; And in the beasts is dimly shadowed forth, In wind, and cloud, in lightning, thunder, rain; And minister to Him the seas and rocks, Each fountain and the water's floods and streams.

(1) BECAUSE there belongs a divine Light to the Knowledge and Apprehension of this, and that without the divine Light there is no Comprehensibility at all of the divine Essence, therefore I will a little represent the high hidden Secret in a creaturely Manner, that thereby the Reader may come into the Depth. For the divine Essence cannot be wholly expressed by the Tongue; the Spiraculum Vitae (that is, the Spirit of the Soul which looks into the Light) only comprehends it. For every Creature sees and understands no further nor deeper than its Mother is, out of which it is come originally.