(58) But the Holy Ghost is not dknown in the Original of the Father before the Light [breaks forth;] but when the soft Fountain springs up in the Light, then he goes forth as a strong Almighty Spirit in great Joy, from the pleasant Source of Water, and [from] the Light, and he is the Power and Virtue of the Source of Water, and of the Light; and he makes now the Forming, [Shaping, Figuring,] and Images, [or Species;] and he is the Center in all Essences; in which [Center] the Light of Life, in the Light of the Sun, or Heart of the Father, takes its Original. And the Holy Ghost is a several Person, because he proceeds (as a living Power and Virtue) from the Father and the Son, and confirms the Birth of the Trinity. forth in the Original of the Fire before the Light is kindled.

(55) And now being to speak of the Holy Trinity, we must first say, that there is one God, and he is called the Father and Creator of all Things, who is Almighty, and All in All, whose are all Things, and in whom and from whom all Things proceed, and in whom they remain eternally. And then we say, that he is Three, and has from Eternity generated his Son out of himself, who is his Heart, Light, and Love; and yet they are not two, but one eternal Essence. And further we say, as the holy Scripture tells us, that there is a Holy Spirit, which proceeds from the Father and the Son, and that there is but one Essence in the Father, Son, and Holy Ghost, which is rightly spoken.

(56) For behold, the Father is the original Essence of all Essences. And if now the second Principle did not break forth and spring up in the Birth of the Son, then the Father would be a dark Valley. And thus you see, that the Son (who is the Heart, the Love, the Brightness and the mild Rejoicing of the Father,) [in whom he is well-pleased,] opens another Principle in his Birth, and makes the angry and wrathful Father (as I may say, as to the Originality of the first Principle) reconciled, pleased, loving, and as I may say, merciful; and he is another [Manner of] Person than the Father; for in his a Center there is nothing else but mere Joy, Love, and Pleasure. And yet you may see that the Holy Ghost proceeds from the Father and the Son, for when the Heart or Light of God is generated in the Father, then there springs up (in the Kindling of the Light in the fifth Form) out of the Water-Source in the Light, a very pleasant sweet smelling and sweet tasted Spirit; and this is that Spirit which in the Original was the bitter Sting or Prickle in the Harshness [or Tartness;] and that makes now in this Water-Source many thousand of the Water.

(7) The Father and the Son have one Will, and that Will is the Holy Ghost, Who gives Himself to the soul so that the Divine Nature permeates the powers of the soul so that it can only do God-like works. Just as a spring, which perpetually flows and waters the roots of the flowers, so that the flowers bloom and receive their colours from the water of the spring, so the Godhead imparts Itself to the capacities of the soul that it may grow in the likeness of God. The more that the soul receives of the Divine Nature, the more it grows like It, and the closer becomes its union with God. It may arrive at such an intimate union that God at last draws it to Himself altogether, so that there is no distinction left, in the soul's consciousness, between itself and God, though God still regards it as a creature. Wherefore let yourselves not be misled by the light of nature. The higher the degree of knowledge which the soul attains to in the light of grace, the darker seems to it the light of nature.

If the soul would know the real truth it must examine itself, whether it has withdrawn from all things, whether it has lost itself, whether it loves God purely with His love and nothing of its own at the same time, so that it may not be separated from Him by anything, and whether God alone dwells in it. If it has lost itself, it is as when the Virgin Mary lost Christ. She sought Him for three days, and yet was sure that she would find Him. All the while Christ was in the highest class in the school of His Father, unconscious of His mother's seeking Him. Thus happens it to the noble soul which goes to God to school, and learns there what God is in His essence, and what He is in the Trinity, and what He is in man, and what is most acceptable to Him. St Augustine saith that the righteousness of God in the Godhead and in the Trinity and in all creatures is the source of the chief joy which is in heaven. God in human nature is a lamp of living light, and "the light shineth in darkness and the darkness comprehendeth it not." The darkness must ever more flee the light, as the night flees day.

Thus the soul learns to know God's will. St Paul saith, "This is God's will, our sanctification." And this is our sanctification, to know what we were before time; what we are in time, and what we shall be after time. Thus the soul loses itself in these three, and recketh naught of the body, till it comes to it in the temple, and obeys it without murmuring. The Father is a revelation of the Godhead, the Son is an image and countenance of the Father, and the Holy Ghost is an effulgence of that countenance, and a mutual love between Them, and these properties They have always possessed in Themselves. The Three Persons have stooped out of pity down to human nature, and the Son became man, and was the most despised man on the earth, and suffered pain at the hands of the creatures whom He Himself created with the Father, through Whose will He became man. Thus was Christ till His death, and when He rose from the dead then was seen the most despised of all men united with the Godhead in the Person of Christ.

(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.

(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.

(38) Behold now, the Mind is in the Darkness, and it conceives its Will to the Light, to generate it; or else there would be no Will, nor yet any Birth: This Mind stands in Anguish, and in the Will conceives the Virtue; and the Virtue fulfils, [satisfies or impregnates] the Mind. Thus the Kingdom of God consists in the Virtue [or in Power,] which is God the Father, and the Light makes the Virtue longing to [be] the Will, that is, God the Son, for in the Virtue the Light is continually generated from Eternity, and in the Light, out of the Virtue, goes the Holy Ghost forth, which generates again in the dark Mind the Will of the eternal Essence.

(33) Now in this pleasant Source, the moving Spirit (which in the Original, in the Kindling, was the bitter aching Spirit) springs forth very joyfully without removing, and it is the Holy Ghost; and the sweet Source [or Fountain,] which is generated in the Center from the Light, is the Word or Heart of God; and in this Joy is the Paradise, and the Birth is the eternal Trinity: In this you must dwell, if you will be in Paradise; and the same must be born [or generated] in you, if you will be the Child of God, and your Soul must be in it, or else you cannot enjoy nor see the Kingdom of God.

(2) Surely of them that have power, and cure of their souls: either given openly by the statute and the ordinance of Holy Church, or else privily in spirit at the special stirring of the Holy Ghost in perfect charity. Each man beware, that he presume not to take upon him to blame and condemn other men’s defaults, but if he feel verily that he be stirred of the Holy Ghost within in his work; for else may he full lightly err in his dooms. And therefore beware: judge thyself as thee list betwixt thee and thy God or thy ghostly father, and let other men alone.

(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.

(21) Thus you [may] see how God created all Things out of Nothing, but only out of Himself; and yet the i Out-Birth is not from his Essence, [or Substance,] but it has its Original from the Darkness. The Source of the Darkness is the first Principle, and the Virtue [or Power] of the Light is the second Principle, and the Out-Birth, [generated] out of the Darkness by the Virtue of the Light, is the third Principle; and that is not called God: God is only the Light, and the Virtue of the Light, and that which goes forth out of the Light is the Holy Ghost.

(20) Thus the pure Element is the Barm [or warm] in the Essences of the Attracting to [be] the Word; the Essences are Paradise, and the Barm [or warm] is the Element. Thus now the Father continually speaks the eternal Word, and so the Holy Ghost goes forth out of the Speaking, and that which is spoken forth is the eternal Wisdom, and it is a Virgin; and the pure Element, viz. the Barm [or warm,] is her Body, wherein the Holy Ghost discovers himself through the out-spoken Wisdom; and so the Flash [or Glance] out of the Light of God in the Holy Ghost, is called hertz [or Heart,] this receives the Element in the Essences of Paradise, that it may be substantial, and then it is called ig [or ed;] and the Strength of the Father, and the great Might of the Fire, goes as a Flash into the Essence, and that is called keit [or ness,] like a Might [or Force] which presses through, as a Sound [or Noise] which severs not the Substance asunder; and this together is called Barm-hertz-ig-keit [Warm-heart-ed-ness,] or ^Mercifulness, and this stands before God; and God (the Holy Trinity) dwells therein.

(2) "And the voice of the word was heard saying through the majesty of the unconceived spirit, 'Look, the power has been completed. The one who was revealed by me appeared in the spirit.'

(33) Therefore there is a Difference between the Tincture in Man, and the Holy Ghost; and the bestowed Virgin of the divine Virtue [or Power] dwells in the Tincture of the Soul, [that is] if it be true and faithful; but if [the Soul be] not [faithful] then she departs into her Center, which is not wholly shut up; for there is but half a Birth between, except the Soul passes into the Stock of Harshness and Malice [Evil or Wickedness,] and then there is a whole Birth between. For the Harshness stands in the fourth Form of the Darkness, and the Bitterness in the Fire, between the fourth and fifth Form, as is mentioned before.

(7) The Word [or Syllable] S U L, signifies and is the Soul of out of the Syllable P H U R; and it is the Beauty or the Welfare of a Thing, that which is lovely and dearest in it: In a Creature it is the Light by which the Creature sees [or perceives:] and therein Reason and the Senses consist, and it is the Spirit which is generated out of the P H U R. The Word or Syllable P H U R, is the Prima Materia [or first Matter,] and contains in itself in the third Principle the Macrocosm, from which the elementary Dominion, or Region, or Essence is generated: But in the first Principle it is the Essence of the most inward Birth, out of which God generates or begets his Son from Eternity, and from thence the Holy Ghost proceeds; understand out of the S U L and our of the P H U R. And in Man also it is the Light which is generated out of the syderial Spirit, in the second center of the Microcosm; but in the Spiraculum and Spirit of the Soul, in the most inward Center, it is the Light of God, which that Soul only has which is in the Love of God, for it is only kindled and blown up from the Holy Ghost.

(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.

(41) "I conjure thee, I exorcise thee, thou Spirit Zadkiel, by these Holy Names Hagios O Theos Iscyros Athanatos Paracletus Agla on Alpha et Omega Ioth Aglanbroth Abiel Anathiel Tetragrammaton: And by all other great and glorious, holy and unspeakable, mysterious, mighty, powerful, incomprehensible Names of God, that you attend unto the words of my mouth, and send unto me Pabiel or other of your ministering, serving Spirits, who may show me such things as I shall demand of him in the Name of the Father, and of the Son, and of the Holy Ghost. Amen.

(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.

Father and son are simple names, holy spirit is a double name. They are everywhere, above and below, in the hidden and in the visible. The holy spirit is in the visible, and then it is below, and the holy spirit is in the hidden, and then it is above.

(20) Although indeed we can say this with Ground of Truth, that the Constellation images and forms no Man, as to [make him to be] the Similitude and Image of God; but [it forms only] a Beast in the Will, Manners, and Senses; and besides that, it has no Might nor Understanding, to be able to figure [or form] a Similitude of God: Though indeed it elevates itself in the highest [it can,] in the Will after the Similitude of God, yet it generates only a pleasant, subtle, and lusty Beast in Man (as also in other Creatures) and no more. Only the eternal Essences, which are propagated from Adam in all Men, they continue with the hidden Element (wherein the Image consists) standing in Man, but yet altogether hidden, unless the new Birth in the Water, and the Holy Ghost [or Spirit] of God [be attained.]