(20) Now, since the life of Christ is every way most bitter to nature and the Self and the Me (for in the true life of Christ, the Self and the Me and nature must be forsaken and lost, and die altogether), therefore, in each of us, nature hath a horror of it, and thinketh it evil and unjust and a folly, and graspeth after such a life as shall be most comfortable and pleasant to herself, and saith, and believeth also in her blindness, that such a life is the best possible. Now, nothing is so comfortable and pleasant to nature, as a free, careless way of life, therefore she clingeth to that, and taketh enjoyment in herself and her own powers, and looketh only to her own peace and comfort and the like. And this happeneth most of all, where there are high natural gifts of reason, for that soareth upwards in its own light and by its own power, till at last it cometh to think itself the true Eternal Light, and giveth itself out as such, and is thus deceived in itself, and deceiveth other people along with it, who know no better, and also are thereunto inclined.

(31) And all natures from the Immortal One, from Unbegotten to the revelation of chaos, are in the light that shines without shadow and (in) ineffable joy and unutterable jubilation. They ever delight themselves on account of their glory that does not change, and the rest that is not measured, which cannot be described or conceived among all the aeons that came to be and their powers. But this much is enough. All I have just said to you, I said in the way that you might accept, until the one who need not be taught appears among you, and he will speak all these things to you joyously and in pure knowledge.

(45) Seeing then that the Shriek of the Joy in the Virtue of God (which breaks the Doors of the deep Darkness) thus springs up in the Heart, and flies with its Glimpse [or Sparkling] into the Head, then the Virtue of the Joy sets itself above, as being the strongest, and the Flash [or Glance] beneath, as being the weakest; and so when the Flash [or Glance] comes into the Head into its Seat, then it makes itself two open Gates. For it has broken the Doors of the deep Darkness, and therefore it continues no more in the Darkness, but it must be free as a victorious Prince [or Conqueror,] and will not be held captive. And this signifies to us the Resurrection of Christ from the dead, who is now free, and will not be held [therein,] which in its due Place shall be very deeply described. And those Gates which the Glance holds open, they are the Eyes, and the Spirit of Joy is their Root, which [Spirit] springs up at first in the Kindling of the Life.

(3) O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a mirage moving across a landscape in spring-time in one continuous stream of vibrations. Be not daunted thereby, nor terrified, nor awed. That is the radiance of thine own true nature. Recognize it.

(26) O! is not that a cheerful Welfare, when the Soul dares to look into the Holy Trinity, wherewith it is filled, so that its always the Hallelujahs or Songs of Praise break forth in God's Deeds of Wonder, where the perpetual growing Fruit springs up [in infinitum] endlessly, according to thy Will, where thou enjoyest all, where there is no Fear, Envy, nor Sorrow, where there is mere Love of one another, where one rejoices at the Form and Beauty of another, where the Fruit grows to every one according to their Essences [and Taste or Relish,] as there was tasted to every one according to their Essences [or Desire?] Of the Way [or Manner] of the Entrance.

(21) Now, all thoughtful folk, mark me! no one can be truly happy, except he who abides in the strictest sanctification. No bodily and fleshly delight can ever take place with out spiritual loss, for the flesh lusteth against the spirit, and the spirit against the flesh. Therefore, the more a man fleeth from the created, the more the Creator hastens to him. And consider this: if the pleasure we take in the outward image of our Lord Jesus Christ diminishes our capacity for receiving the Holy Spirit, how much more must our unbridled desire for earthly comforts diminish it!

(16) source of peace and joy to others will be to him a source of misery. He, in whose heart the love of God has prevailed over all else, will derive more joy from this vision than he in whose heart it has not so prevailed; just as in the case of two men with equally powerful eyesight, gazing on a beautiful face, he who already loves the possessor of that face will rejoice in beholding it more than he who does not. For perfect happiness mere knowledge is not enough, unaccompanied by love, and the love of God cannot take possession of a man's heart till it be purified from love of the world, which purification can only be effected by abstinence and austerity. While he is in this world a man's condition with regard to the Vision of God is like that of a lover who should see his beloved's face in the twilight, while his clothes are infested with hornets and scorpions, which continually, torment him. But should the sun arise and reveal his beloved's face in all its beauty, and the noxious vermin leave off molesting him, then the lover's joy will be like that of God's servant, who, released from the twilight and the tormenting trials of this world, beholds Him without a veil.

(10) Now let us mark: Where men are enlightened with the true light, they perceive that all which they might desire or choose, is nothing to that which all creatures, as creatures, ever desired or chose or knew. Therefore they renounce all desire and choice, and commit and commend themselves and all things to the Eternal Goodness. Nevertheless, there remaineth in them a desire to go forward and get nearer to the Eternal Goodness; that is, to come to a clearer knowledge, and warmer love, and more comfortable assurance, and perfect obedience and subjection; so that every enlightened man could say: “I would fain be to the Eternal Goodness, what His own hand is to a man.” And he feareth always that he is not enough so, and longeth for the salvation of all men. And such men do not call this longing their own, nor take it unto themselves, for they know well that this desire is not of man, but of the Eternal Goodness; for whatsoever is good shall no one take unto himself as his own, seeing that it belongeth to the Eternal Goodness, only. Moreover, these men are in a state of freedom, because they have lost the fear of pain or hell, and the hope of reward or heaven, but are living in pure submission to the Eternal Goodness, in the perfect freedom of fervent love. This mind was in Christ in perfection, and is also in His followers, in some more, and in some less. But it is a sorrow and shame to think that the Eternal Goodness is ever most graciously guiding and drawing us, and we will not yield to it.

(3) Now ope thine eyes to what I answer thee, And thou shalt see thy creed and my discourse Fit in the truth as centre in a circle. That which can die, and that which dieth not, Are nothing but the splendour of the idea Which by his love our Lord brings into being; Because that living Light, which from its fount Effulgent flows, so that it disunites not From Him nor from the Love in them intrined, Through its own goodness reunites its rays In nine subsistences, as in a mirror, Itself eternally remaining One. Thence it descends to the last potencies, Downward from act to act becoming such That only brief contingencies it makes; And these contingencies I hold to be Things generated, which the heaven produces By its own motion, with seed and without. Neither their wax, nor that which tempers it, Remains immutable, and hence beneath The ideal signet more and less shines through; Therefore it happens, that the selfsame tree After its kind bears worse and better fruit, And ye are born with characters diverse.

(31) But that other thing which they affirm, how that we ought to throw off and cast aside the life of Christ, and all laws and commandments, customs and order and the like, and pay no heed to them, but despise and make light of them, is altogether false and a lie. Now some may say; “Since neither Christ nor others can ever gain anything, either by a Christian life, or by all these exercises and ordinances, and the like, nor turn them to any account, seeing that they possess already all that can be had through them, what cause is there why they should not henceforth eschew them altogether? Must they still retain and practise them?” Behold, ye must look narrowly into this matter. There are two kinds of Light; the one is true and the other is false. The true light is that Eternal Light which is God; or else it is a created light, but yet divine, which is called grace. And these are both the true Light. So is the false light Nature or of Nature. But why is the first true, and the second false? This we can better perceive than say or write. To God, as Godhead, appertain neither will, nor knowledge, nor manifestation, nor anything that we can name, or say, or conceive. But to God as God,39 it belongeth to express Himself, and know and love Himself, and to reveal Himself to Himself; and all this without any creature. And all this resteth in God as a substance but not as a working, so long as there is no creature.

(58) And the righteous shall be in the light of the sun. And the elect in the light of eternal life: The days of their life shall be unending, And the days of the holy without number.

(40) So likewise it professeth to remain unmoved by any of the creature’s works; whether they be good or evil, against God or not, is all alike to it; and it keepeth itself apart from all things, like God in Eternity, and all that belongeth to God and to no creature it taketh unto itself, and vainly dreameth that this belongeth unto it; and deemeth itself well worthy of all this, and that it is just and right that all creatures should serve it, and do it homage. And thus no contradiction, suffering or grief is left unto it; indeed nothing but a mere bodily and carnal perceiving: this must remain until the death of the body, and what suffering may accrue therefrom. Furthermore, this False Light imagineth, and saith, that it has got beyond Christ’s life in the flesh, and that outward things have lost all power to touch it or give it pain, as it was with Christ after His resurrection, together with many other strange and false conceits which arise and grow up from these. And now since this False Light is nature, it possesseth the property of nature, which is to intend and seek itself and its own in all things, and what may be most expedient, easy and pleasant to nature and itself. And because it is deceived, it imagineth and proclaimeth it to be best that each should seek and do what is best for himself. It refuseth also to take knowledge of any Good but its own, that which it vainly fancieth to be Good. And if one speak to it of the One, true, everlasting Good, which is neither this nor that, it knoweth nothing thereof, and thinketh scorn of it. And this is not unreasonable, for nature as nature cannot attain thereunto. Now this False Light is merely nature, and therefore it cannot attain thereunto. Further, this False Light saith that it hath got above conscience and the sense of sin, and that whatever it doeth is right, Yea, it was said by such a false Free Spirit, who was in this error, that if he had killed ten men he should have as little sense of guilt as if he had killed a dog. Briefly: this false and deceived Light fleeth all that is harsh and contrary to nature, for this belongeth to it, seeing that it is nature. And seeing also that it is so utterly deceived as to dream that it is God, it were ready to swear by all that is holy, that it knoweth truly what is best, and that both in belief and practice it hath reached the very summit. For this cause it cannot be converted or guided into the right path, even as it is with the Evil Spirit. Mark further: in so far as this Light imagineth itself to be God and taketh His attributes unto itself, it is Lucifer, the Evil Spirit; but in so far as it setteth at nought the life of Christ, and other things belonging to the True Light, which have been taught and fulfilled by Christ, it is Antichrist, for it teacheth contrary to Christ. And as this Light is deceived by its own cunning and discernment, so all that is not God, or of God, is deceived by it, that is, all men who are not enlightened by the True Light and its love. For all who are enlightened by the True Light can never more be deceived, but whoso hath it not and chooseth to walk by the False Light, he is deceived. This cometh herefrom, that all men in whom the True Light is not, are bent upon themselves, and think much of themselves, and seek and propose their own ends in all things, and whatever is most pleasant and convenient to themselves they hold to be best. And whoso declareth the same to be best, and helpeth and teacheth them to attain it, him they follow after, and maintain to be the best and wisest of teachers.

(14) They who, having devoted themselves to this Knowledge, have partaken of My nature, are not born at the time of creation, nor are they troubled at the time of dissolution.

(70) Thou knowest that God himself is all, and there are but Three Principles (viz. Three Births of Distinction) in his Essence; or else all Things would be one Thing, and all were merely God; and if it was so, then all would be in sweet Meekness. But where would be the Mobility, Kingdom, Power, and Glory? Therefore we have often said, The Anger is the Root of Life; and if it be without the Light, then it is not God, but Hell Fire; but if the Light shines therein, it becomes Paradise and Fulness of Joy.

(3) And now when we consider our Mind, in the Light of Nature, and what that is, which makes us zealous [or earnest,] which burns there [in] as a Light, and is desirous [thirsty or covetous] like Fire, which desires to receive from that Place where it has not sown, and would reap in that Country where the Body is not at Home [or dwells not,] then the precious Virgin of the Wisdom of God meets us, in the middlemost Seat in the Center of the Light of Life, and says; The Light is mine, and the [Power or] Virtue and Glory is mine, also the Gate of Knowledge is mine, I live in the Light of Nature, and without me you can neither see, know, nor understand any Thing of my Virtue, [or Power.] I am thy Bridegroom in the Light; and thy Desire [or Longing] after my Virtue [or Power] is my Attracting in myself; I sit in my Throne, but thou knowest me not; I am in thee, and thy Body is not in me. I distinguish [or separate,] and thou seest it not. I am the Light of the Senses, and the Root of the Senses is not in me, but near me. I am the Bridegroom of the Root, but she has put on a rough Coat. I [will] not lay myself in her Arms till she puts that off, and then I will rest eternally in her Arms, and adorn the Root with my Virtue [and Power,] and give her my beautiful Form, and will espouse myself to her with my Pearl.

(3) But they who have a free conscience remove themselves from the babbling of nature. For they will bear witness to the universal testimony; they will strip off the burden of darkness; they will put on the word of the light; and they will not be kept back in the insignificant place. And what they possess from the power of the mind they will give to faith. They will be accepted without grief. And the chaotic fire that they possess they will leave in the middle region of nature. And they will be received by my garments, which are in the clouds. It is they who guide their members. They will rest in the spirit without suffering. And because of this, the appointed term of faith appeared upon the earth for a short time, until the darkness is taken away from her, and her testimony is revealed that was revealed by me. They, who will prove to be from her root, will strip off the darkness and the chaotic fire. They will put on the light of the mind and bear witness. For all that I have said must happen.

(18) Of a truth we ought to know and believe that there is no life so noble and good and well pleasing to God, as the life of Christ, and yet it is to nature and selfishness the bitterest life. A life of carelessness and freedom is to nature and the Self and the Me, the sweetest and pleasantest life, but it is not the best; and in some men may become the worst. But though Christ’s life be the most bitter of all, yet it is to be preferred above all. Hereby shall ye mark this: There is an inward sight which hath power to perceive the One true Good, and that it is neither this nor that, but that of which St. Paul saith; “When that which is perfect is come, then that which is in part shall be done away.”22 By this he meaneth, that the Whole and Perfect excelleth all the fragments, and that all which is in part and imperfect, is as nought compared to the Perfect. Thus likewise all knowledge of the parts is swallowed up when the Whole is known; and where that Good is known, it cannot but be longed for and loved so greatly, that all other love wherewith the man hath loved himself and other things, fadeth away.

(2) Then I rejoiced in the thought of the light. I came forth from the darkness and walked in faith where the forms of nature are, up to the top of the earth, to the things that are prepared. Your faith is upon the earth the whole day. For all night and day she surrounds nature to take to herself the righteous one. For nature is burdened, and she is troubled. For none will be able to open the forms of the womb except the mind alone who was entrusted with their likeness. For frightful is their likeness of the two forms of nature, the one that is blind.

(40) Now I have said that there is a False Light; but I must tell you more particularly what it is, and what belongeth thereunto. Behold, all that is contrary to the True Light belongeth unto the False. To the True Light it belongeth of necessity, that it seeketh not to deceive, nor consenteth that any should be wronged or deceived, neither can it be deceived. But the false is deceived and a delusion, and deceiveth others along with itself. For God deceiveth no man, nor willeth that any should be deceived, and so it is with His True Light. Now mark, the True Light is God or divine, but the False Light is Nature or natural. Now it belongeth to God, that He is neither this nor that, neither willeth nor desireth, nor seeketh anything in the man whom He hath made a partaker of the divine nature, save Goodness as Goodness, and for the sake of Goodness. This is the token of the True Light. But to the Creature and Nature it belongeth to be somewhat, this or that, and to intend and seek something, this or that, and not simply what is good without any Wherefore. And as God and the True Light are without all self-will, selfishness, and self-seeking, so do the I, the Me, the Mine, and the like, belong unto the natural and false Light; for in all things it seeketh itself and its own ends, rather than Goodness for the sake of Goodness. This is its property, and the property of nature or the carnal man in each of us. Now mark how it first cometh to be deceived. It doth not desire nor choose Goodness as Goodness, and for the sake of Goodness, but desireth and chooseth itself and its own ends, rather than the Highest Good; and this is an error, and is the first deception. Secondly, it dreameth itself to be that which it is not, for it dreameth itself to be God, and is truly nothing but nature. And because it imagineth itself to be God, it taketh to itself what belongeth to God; and not that which is God’s, when He is made man, or dwelleth in a Godlike man, but that which is God’s, and belongeth unto Him, as He is in eternity, without the creature. For, as it is said, God needeth nothing, is free, not bound to work, apart by Himself, above all things, and so forth (which is all true); and God is unchangeable, not to be moved by anything, and is without conscience, and what He doeth that is well done; “So will I be,” saith the False Light, “for the more like God one is, the better one is, and therefore I will be like God and will be God, and will sit and go and stand at His right hand”: as Lucifer the Evil Spirit also said.45 Now God in Eternity is without contradiction, suffering and grief, and nothing can hurt or vex Him of all that is or befalleth. But with God, when He is made Man, it is otherwise. In a word: all that can be deceived is deceived by this False Light. Now since all is deceived by this False Light that can be deceived, and all that is creature and nature, and all that is not God nor of God, may be deceived, and since this False Light itself is nature, it is possible for it to be deceived. And therefore it becometh and is deceived by itself, in that it riseth and climbeth to such a height that it dreameth itself to be above nature, and fancieth it to be impossible for nature or any creature to get so high, and therefore it cometh to imagine itself God. And hence it taketh unto itself all that belongeth unto God, and specially what is His as He is in Eternity, and not as He is made Man. Therefore it thinketh and declareth itself to be above all works, words, customs, laws and order, and above that life which Christ led in the body which He possessed in His holy human nature.

(5) And they shall not again transgress, Nor shall they sin all the days of their life, Nor shall they die of (the divine) anger or wrath, But they shall complete the number of the days of their life. And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace, All the days of their life.