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(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.

(2) As it is mentioned above, so the Life in the Anguish, with the Kindling of the Light, takes its Beginning from the Glance of the Sunshine, from the Spirit of the Stars and Elements in the great Anguish, where Death and Life wrestle one with the other. For when Man departed from Paradise into another Birth (viz. into the Spirit of this World, into the Quality of the Sun, Stars, and Elements) then the paradisical [Vision or] Seeing ceased, [or was extinguished,] where Man sees from the divine Virtue, without [Need of] the Sun and Stars; where the Springing up of the Life is in the Holy Ghost, and the Light of God is the Glance of the Spirit, from whence he sees; which went out; for the Spirit of the Soul went into the Principle of this World.

(47) Now therefore the Anguish, Bitterness, and Woe in the [Sting or] Prickle, are like a Brimstone-Spirit, and all Spirits in Nature are Brimstone: They [torment, or] cause the Anguish in one another, till that the Light of God comes to help them; and then there comes to be a Flash, and there is its End, for it can climb no higher in Nature; and this is the Fire, which becomes shining in the Flash, in the Soul, and also in the Mind. For the Soul reaches the Virtue of the Light, which puts it into Meekness; and in this World it is the burning Fire: In Hell it is immaterial, and there it is the eternal Fire, which burns in the P Quality.

(4) Now the Scripture witnesses throughout, and the new-born Man finds it so, that when the Soul is new-born in the Light of God, then on the contrary it finds, how very humble, meek, courteous, and cheerful it is; it readily bears all Manner of Crosses and Persecution; it turns the Body from out of the Way of the Wicked; it regards no Reproach, Disgrace, or Scorn, put upon it from the Devil, or Man; it places its Confidence, Refuge, and Love, in the Heart of God; it is very chearful; it is fed by the Word of God, in which there is a paradisical Exulting and Triumph; it cannot be [hurt, or so much as] touched by the Devil. For it is in its own Substance (wherein it stands in the first Principle of the indissoluble Band) enlightened with the Light of God; and the Holy Ghost, who goes forth out of the eternal Birth of the Father in the Heart, and in the Light of the Heart of God, he goes forth in it, and establishes it the Child of God.

(32) For the Fire in the Essence comes to be a a soft meek Light, and is nothing else but a zealous [or eager] Kindling of the Tincture, and the harsh Essence causes that the divine Virtue can draw it to itself, and taste it, for in the [sour or] harsh Essence the Taste does consist, in Nature: In like Manner the bitter Essence serves to [make] the moving rising Joy, Fragrancy and Growing; and out of these Forms the Tincture goes forth, and it is the House of the Soul; as the Holy Ghost [goes forth] from the Father and the Son, so also the Tincture goes forth from the Light of the fiery Soul, and then also from its virtuous [or powerful] Essences, and so it resembles the Holy Ghost, but yet the Holy Ghost of God is a Degree higher; for he goes forth from the Center of the Light wholly in the fifth Form, from the Heart of God, at the End of Nature.

(19) And the Light of the Sun is as it were a God in the Nature of this World, and by its Virtue [and Influence] it continually kindles the Stars [or Constellations] whereby the Stars [or Constellations] (which are of a very terrible and anguishing Essence) continually exult in Triumph very joyfully. For it [the Sun] is an Essence like the Light of God, which kindles and enlightens the dark Mind of the Father, from whence, by the Light, there arises the divine Joy in the Father.

(12) Now that this is demonstratively and certainly thus, [appears] in that it is written; And God breathed into him the a living Breath, whereby Man became a living Soul. All other Creatures which were produced out of the corruptible Limbus by the Fiat, in all those the Will in the Fiat had awakened the Spirit in their Center, and every Creature's Spirit went forth out of the Essence and Property of its own self, and mixed afterwards with the Spirit of the great World, of the Stars and Elements, and that ought not to have been in Man, his Spirit ought not to have mixed itself [or been united] with the Spirit of the Stars and Elements. The two Principles (viz. the Darkness and the Spirit of the Air) ought to have stood still in such a Substance [as should be the Image of God;] and therefore he breathed into him the diving Breath; understand God's Breath, that is, the paradisical Breath or Spirit, [viz.] the Holy Spirit; that should be the Breath of the Soul, in the Center of the Soul. And the Spirit which went forth out of the Limbus, or out of the Quinta Essentia (which is of the a Condition of the Stars) that was to have Power over the fifth Essence of this World. For Man was in one only Essence [or Substance,] and there was also but one only Man that God thus created, and he could have lived for ever. And although God had brought the Stars again into their Ether, and also had withdrawn the Matrix of the Elements, and the Elements also back into nothing, yet Man would have continued still. Besides, he had the paradisical Center in him, and he could have generated again out of himself, out of his Will, and have awakened the Center; and so should have been able in Paradise to generate an angelical Host, without Misery or Anguish, also without tearing [rending or dividing in himself;] and such a Man he ought to have been, if he must continue in Paradise, and be eternal without Decay; for Paradise is holy, and in that Respect Man also ought to have been holy, for the Virtue [and Power] of God and Paradise consists in Holiness. The deep Gate of the Soul.

(17) The first will fashion it according to its fierce Might and Pomp, and mingles therein prickly [stinging] Sourness, Wrath and Malice. And the second Principle with the Virgin stands in the Midst, and sheds its Rays of loving Meekness therein, and resists the first [Principle.] And if the Spirit be kindled in that, then the Word is wholly gentle, friendly, and humble, and inclines itself to the Love of our Neighbour; it desires not to seize upon any with the haughty Sting [or Prickle] of the first Principle, but it covers the Prickles of the Thorns, and qualifies the Word with Clearness [and Plainness,] and arms the Tongue with Righteousness and Truth, and it sheds abroad its Rays, even into the Will of the Heart. And when the Will receives the pleasant friendly Rays of Love, then it kindles the whole Mind with the Love, Righteousness, Chastity of the Virgin, and the Truth of all those Things that are by all Regions tried upon the Tongue. And thus it together with the five Senses makes the Tongue shrill, and [thereby] the dear Image of God appears inwardly and outwardly, so that it may be heard and seen in the whole % Abyss, what Form it is of. O Man! behold what the Light of Nature discovers to thee.

(37) And as an Herb (by the pleasant Sun-shine) grows out of the Earth, so our new Man in Christ grows out of the old, sour, cold, harsh Man of our earthly Flesh [and Blood.] And that is the true Light of the Pearl, when we apprehend it truly and really (in the Knowledge) in the new Man; and it is the Sword wherewith we can fight against the Devil. Only we must take the Sword of the Death of Christ into our Hand, which cuts so sharply, that the Devil must fly away. Or Evil.