(70) Thus now the Habitation of Man's Sound, wherein the Understanding is, must be from Eternity, although indeed in the Fall of Adam, Man has set himself in the Corruptibility, and in great Want of Understanding, as shall follow here. In like Manner also we find concerning the Smelling; for if the Spirit did not stand in the Sound, then no Smell of any Thing would press [or pierce] into the Essences; for the Spirit would be whole and swelled. But it standing thus in the Gate of the broken Darkness in the Crack and in the Sound, therefore all Virtues of all Things press in into that Gate, and try themselves by one another, and what the Essences of the Spirit love, that it desires, and draws the same into the Tincture; and then Hands and Mouth fall to it, and stuff it into the Stomach, into the outward Court of the four Elements, from whence the earthly Essences of the Stars and Elements feed. 7 1. And the Taste also is a Trying, and Attracting of the Tincture in the Essences of the Spirit. And so the Feeling also, if the Spirit of Man with its Essences did not stand in the Sound, there would be no Feeling; for when the sour Essences draw to them, then they awaken the bitter Prickle [or Sting] in the Fire-flash, which stirs itself, either by Griping, Thrusting, or Striking, and thereupon in all driving the bitter Prickle in the Fire-flash is awakened; and therein stands the Moving; [and] all in the Tincture.

(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.

(11) Behold now, when the Bitterness, or the bitter Sting [or Prickle,] (which in the Original was so very bitter, raging and tearing, when it took its Original in the Harshness,) attains this clear Light, and tastes now the Sweetness in the Harshness, which is its Mother, then it is so joyful, and cannot rise or swell so any more, but it trembles and rejoices in its Mother that bare it, and triumphs like a joyful Wheel in the Birth. And in this Triumph the Birth attains the fifth Form, and then the fifth Source springs up, viz. the friendly Love; and so when the bitter Spirit tastes the sweet Water, it rejoices in its Mother [the sour tart Harshness,] and so refreshes and strengthens itself therein, and makes its Mother stirring zin great Joy; where then there springs up the sweet Water-Spirit a very sweet pleasant Source or Fountain: For the Fire-Spirit (which is the Root of the Light, which was a strong [fierce rumbling Shriek, Crack, or] Terror in the Beginning) that now rises up very lovely, pleasantly and joyfully. The divine everlasting Gates or Doors, by which we have Entrance to the Deity,

(12) And here is nothing but the Kiss of Love, and Wooing, and here the Bridegroom embraces his beloved Bride, and is no otherwise than when the pleasing Life is born or generated in the sour, tart, or harsh Death; and the Birth of Life is thus in Bitterness in the Essence of the harsh astringent Tartness of the Water-Spirit, the Birth attains the sixth form, viz. the Sound or Noise of the Motion. And this sixth a Form is rightly called Mercurius; for it takes its Form, Virtue, and Beginning, in the aching or anxious Harshness, by the Raging, of the Bitterness; for the Rising it takes the Virtue of its Mother (that is, the Essence of the sweet Harshness) along with it, and brings it into the Fire-Flash, from whence the Light kindles. And here the Trial [or Experience] begins, one Virtue beholding the other in the Fire-Flash, one [Virtue] feels the other by the Rising up, by the Stirring they one hear another, in the Essence they one taste another, and by the pleasant, lovely [Source, Spring, or] Fountain, they one smell another, from whence the Sweetness of the Light springs up out of the Essence of the sweet and harsh Spirit, which from henceforth is the Water-Spirit. And out of these six Forms, now in the Birth, or Generating, comes a six-fold self-subsisting Essence, which is inseparable; where they one continually generate another, and the one is not without the other, nor can be, and without this Birth or Substance there could be nothing; for the six Forms have each of them now the Essences of all their sixfold Virtue in it, and it is as it were the only one Thing, and no more; only each Form has its own Condition.

(20) So now a Spirit is nothing else but a Springing Will, and in the Will there is the Anguish to the Birth, and in the Anguish the Fire generates itself, and in the Fire the Light, and from the Light the Will becomes friendly, pleasant, mild, and sweet, and in the sweet Will the Kingdom and the Glory generates itself. Thus the Light keeps the Might [or Power;] and if that be put out, then the Virtue [or Power] and Glory ceases, and the Kingdom also.

(13) For observe it, although now in the Harshness there be Bitterness, Fire, Sound, Water, and that out of the springing Vein of the Water there flows Love (or Oil) from whence the Light arises and shines; yet the Harshness retains its first Property, and the Bitterness its Property, the Fire its Property, the Sound or the Stirring its Property, and the overcoming the first harsh or tart Anguish, (viz. the returning down back again) or the Water-Spirit, its Property, and the springing Fountain, the pleasant Love, which is kindled by the Light in the tart or sour Bitterness, (which now is the sweet [Source or] springing Vein of Water,) its property; and yet this is no separable Essence parted asunder, but all one whole Essence or Substance in one another. And each Form or Birth takes its own Form, Virtue, Working and Springing up from all the Forms; and the whole Birth now retains chiefly but these four Forms in its generating or bringing forth; viz. the rising up, the falling down, and then through the turning [of the Wheel in the sour, harsh,] tart Essence, the putting forth on this Side, and on that Side, on both Sides like a Cross; or, as I may so say, the going forth from the Point [or Center] towards the East, the West, the North and the South: For from the Stirring, Moving, and Ascending of the Bitterness in the Fire-Flash, there exists a cross Birth. For the Fire goes forth upward, the Water downward, and the Essences of the Harshness sideways.

(29) Its Essence is the Flash in the Circle [or Circumference] of the Springing of the Life, which in the Water makes the Glance and Shining; and its Root is the Fire; and the Stock is the [sour] Harshness. Now the Flash separates the Bitterness and Harshness from the Water; so that the Water becomes soft, [fluid] and clear, wherein then the Sight of all Creatures does consist, so that the Spirit in the Flash in the Matrix of the Water does see; and the Flash stands therein like a Glance, [or Luster,] and fills the Spirit of the Essences; from which the Essence draws vehemently to itself; for it is the [sour] Harshness, and the Flash continually separates the Darkness from the Light, and the Impure from the Pure; and there now stands the divine Virtue [or Power:] And the divine Glance continually imagines [or imprints] itself in the pure, from which the [sour] strong [Property] is separated out from Nature; and the divine Glance makes the Pure Sweet; for it mingles itself, [or infects] there.

(58) Therefore are the Essences of the Spirit of the Soul so very sharp and fiery, and [therefore] the Essences go forth out of such a sharp fiery Tincture, wherein now stand the five Senses, viz. Seeing, Hearing, Smelling, Tasting, and Feeling; for the fierce Sharpness of the Tincture of the first Principle, proves in its own Essences [in or] of the Soul, or [in the Essences] of the Worm of the Soul, in this Place rightly so called, [it proves] the Stars, and Elements, viz. the Out-birth out of the first Principle, and whatsoever unites [or yields] itself to it, it takes that into the Essences of the Worm of the Soul; viz. all whatsoever is harsh [or sour,] bitter, stern, [or fierce,] and fiery, all whatsoever generates itself in the Fierceness, and all whatsoever is of the same Property with the Essences; all that which rises up along there in the fiery Source, and elevates itself in the Breaking of the Gate of the Darkness, and boils, [springs, or flows up] above the Meekness; and all whatsoever is like the sharp austere Eternity, and qualifies [or mixes] with the Sharpness of the fierce Anger of the God of the Eternity, wherein he holds the Kingdom of the Devils captive. O Man! consider thyself here, it is the sure Ground, known by the Author, in the Light of Nature, in the Will of God.

(16) And the Fire generates now also a Fire, according to the Property of every Quality; in the tart Spirit it is tart; in the Bitter, bitter; in the Love, it is a very hearty Yearning, Kindling of the Love, a total, fervent, or burning Kindling, and causes very vehement Desires; in the Sound it is a very shrill tanging and where the Sound in all Qualities tells or expresses, as it were with the Lips or Tongue, whatsoever is in all the Fountain-Spirits, what Joy, Virtue, or Power, Essence, Substance, or Property [they have,] and in the Water it is a very drying Fire.

(15) And when the Taste has tried it, and if it be good for the Essences of the Soul, then it gives it to the Feeling, which must try what Quality it is of, whether hot or cold, hard or soft, thick or thin, and then the Feeling a sends it into the Heart, [presenting it] before the Flash of the Life, and before the King of the Light of Life; and the Will of the Mind pierces further into that Thing, a great Depth, and sees what is therein, [considering] how much it will receive and take in of that Thing, and when it is enough, then the Will gives it to the Spirit of the Soul, viz. to the eternal Emperor, who brings it (with his strong and austere Might) out of the Heart, in the Sound upon the Tongue under the Roof of the Mouth, and there the Spirit distinguishes according to the Senses, as the Will has discovered [or manifested] it, and the Tongue distinguishes it in the Noise.

(31) Thus the noble Life in the Tincture stands in great Danger, and has hourly to expect the [Corruption, or Destruction, Breaking, or] Dissolution; for as soon as the Blood (wherein the Spirit lives) flows out [or passes away,] the Essence [breaks, or] dissolves, and the Tincture flies away like a Glance or Shadow; and then the source [or Springing up] of the Fire is out, and the Body becomes stiff.

(57) The first Tincture of the first Principle is properly the P Habitation in the Fire-flash, which is the Source, [Life, or active Property,] in the Gall, which makes the Brimstone-Spirit (viz. the indissoluble Worm of the Soul, which rules powerfully in the sharp Essences, and moves and carries the Body whithersoever the Mind, in the second Center will) to be its Dwelling-house; its Tincture is like the fierce, [austere or grim,] and sharp Might of God; it kindles the whole Body, so that it is The dazzling Light of the Sun. Warm, and that it grows not stiff [or congealed with Cold,] and upholds the Wheel in the Crack in the Essences, out of which the Hearing arises. It is sharp, and proves the Smell of every Thing in the Essences; it makes the Hearing, though itself is neither the Hearing nor Smelling; but it is the Gate that lets in Good and Evil, as the Tongue and also the Ear [does.] All which comes from hence, because that its Tincture has its Ground in the first Principle; and the Kindling of the Life happens in the Sharpness, in the Breaking through the Gate of the eternal Darkness.

(19) You must also mark the Form of the Water-Spirit; when that generates its like, so that it is predominant in its Regeneration or second Birth, and that a Center is awakened in it, (which itself in its own Essence does not awaken, but the other Fountain- Spirits do it therein,) it [the Water-Spirit] is still and quiet as a meek Mother, and suffers the other to sow their Seed into it, and to awaken the Center in it, so that the Fire rises up, from whence the Life is moved. In this [Form] the fire is not a hot burning [scorching] Fire, but cool, mild, soft and sweet; and the Bitterness is no Bitterness, but cool, mild, budding, and flowing forth, from whence the Forming [or Figuring and beauteous Shape] in the heavenly Glory proceeds, and is a most beautiful Substance; for the Sound also in this Birth flows forth most pleasantly and harmoniously, all as it were palpably or feelingly, or in a Similitude, as a Word that comes to be an Essence, or a comprehensible Substance. For in this Regeneration that is brought to pass in the Water-Spirit, (that is, in the true Mother of the Regeneration of all the Fountain-Spirits,) all is as it were comprehensible or substantial; although no Comprehensibility must be understood here, but Spirit.

(52) And here begins the Taste, whereby one continually [tries, tastes, and] proves the other, and with great Desire they mingle one with another, so that there is nothing but a mere courteous Embracing. Thus the Bitterness now rejoices in its Mother, and strengthens itself therein, and for great Joy rises up through all the Essences, and declares to the second Principle, that the loving Child is tborn; to which then all the Essences give Heed and rejoice at that dear Child; from whence the Hearing arises, which is the sixth Form where the Wheel of the Birth stands in Triumph. And in this great Joy the Birth cannot contain itself [within its Bounds,] but expands itself, flowing forth very joyfully, and every Essence [or Substance] generates now again a Center in the second Principle.

(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.

(22) And we find greater Mysteries yet in Evidence of the horrible Fall; for after that the four Elements had thus set themselves every one in a several Region, then they made themselves Lords over the Spirit of the Soul, which was generated out of the Essences, and they have taken it into their Power, and qualify with it. The Fire, viz. the mightiest of them, has taken it into its Region [or Jurisdiction] in the Heart; and there it must mkeep, and the Blossom and Light thereof goes out of the Heart, and moves upon the Heart, as the kindled Light of a Candle, where the Candle resembles the fleshly Heart, with the Essences out of which the Light shines. And the Fire has set itself over the Essences, and continually reaches after the Light, and it supposes that it has the Virgin, viz. the divine Virtue [or Power.]

(30) But the Sweetness is like Oil or Fire, wherein the Flash continually kindles itself, so that it shines: But the Oil being sweet, and mingled with the Matrix of the Water, therefore the shining Light is steady, [constant and fixed,] and sweet: But seeing it cannot, in the Nature of the Water, continue to be an Oil only (because of the Infection of the Water) therefore it becomes thick; and the [Nature or] Kind of the Fire colours it red; and this is the Blood and the Tincture in a Creature, wherein the noble Life stands. Of the Death and of the Dying. The Gate of Affliction and of Misery.

(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.

(83) Here now we find, that they heard the Voice of God in the Garden; for the Element, which is before God, wherewith Man qualifies [or mixes,] that did tremble because of Sin; and Sin was manifested in the Element of the Mind, first in Adam and Eve, and then Fear and Terror fell into the Essences of the Soul; for the first Principle in the [fierce] Sternness was stirred, so that [Principle] got (as a Man may say) Fuel for its Source of Fire. And it is risen up in the Kindling, in a Contrariety of Will, in the Essences, where one Form has continually opposed the other, viz. the sour Tartness, and the Cold, with their Attracting, have awakened the bitter Stinging and Tormenting in the Essences of the Tincture of the Blood in the Spirit; and the bitter Raging and Rising has awakened the Fire.

(11) Whoever has done good in the main, has a power of spirit that is pure and clear when death comes. It passes out by the upper" openings of mouth and nose. The pure and light air-power rises upward and loats up to Heaven and becomes the ive-fold, present shadow-genius, or shadow-spirit. But if, during life, the primordial spirit was used by the conscious spirit for avarice, folly, desire, and lust, and has committed all sorts of sins, then in the moment of death, the power of the spirit is troubled and confused, and the conscious spirit passes, together with the air, through the lower openings to the door of the belly. For if the power of the spirit is turbid and unclean, it crystallizes downward/ sinks down to Hell and becomes a demon. Then not only the primordial spirit loses its nature, but the power and wisdom of the true essence is thereby lessened. Therefore the Master says: If it moves itself, that is not good. If one wants to protect the primordial spirit, one must first not fail "to subjugate the knowing spirit. The way to subjugate it leads through the circulation of the Light. If one puts the circulation of the Light into practice, one must forget both body and heart. The heart must die, the spirit live. When the spirit lives, the breath will begin to circulate in a wonderful way. This is what the Master called the best (5). Then the spirit must be allowed to dive down into the abdomen (solar-plexus). The power then mixes with the spirit, and the spirit unites with the power and becomes crystallized. This is the method of putting the hand to it.