(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.

(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,

(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.

(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.

(22) And he answered me and said unto me: 'These three have been made that the spirits of the dead might be separated. And such a division has been made 〈for〉 the spirits of the righteous, in which there as the bright spring of water.

(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.

(8) Our Life in the Mother's Body has its Beginning wholly, as is above mentioned, and stands there now in the Quality of the Sun and Stars, where then, with the Kindling of the Light, a Center springs up again, where instantly the noble Tincture thus generates itself (out of the Light, out of the joyful Essences of the [sour] harsh, bitter, and fiery Kind [or Quality,]) and sets the Spirit of the Soul in a great pleasant Habitation: And the three i Essences (viz. Harshness, Bitterness, and Fire) are in the Kindling of the Life so very fast bound one to another, that they cannot (in Eternity) be separated one from another, and the Tincture is their eternal House, wherein they dwell, which [House] they themselves generate from the Beginning unto Eternity, which again gives them Life, Joy, and Lust [or Delight.] The strong Gate of the indissoluble Band of the Soul.

(23) Therefore, my beloved Soul, be lively, and see what thy noble Bridegroom has left thee in his Testaments for a Legacy; as namely, in the Baptism, the Water of his Covenant, flowing from his holy original Body. Whereas we in this World, viz. in the external Birth of his Body, do acknowledge four Things, namely, Fire, Air, Water, and Earth, wherein our earthly Body consists; so likewise in the heavenly Body there are four such Things. The Fire is the Enkindling of the divine Desire. The Water is that which the Fire desires, whence it becomes meek, and a Light. The Air is the joyful Spirit which blows up the Fire, and makes in the Water the Motion. And the Earth is the true Essence which is born in the three Elements, and is rightly called Ternarius Sanctus [the Sacred Ternary,] in which the Tincture is brought forth in the Light of the Meekness; and therein also is born the holy Blood out of the Water, being an Oil of the Water, in which the Light shines, and the Spirit of Life consists.

(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.

(26) But if we search what it is in Essence and Property, and how it is generated, then we find a very worthy [precious] noble the Fountain of the Deity, which has imprinted itself in all Things. And therefore it is so secret and hidden, and is imparted to the Knowledge of none of the Ungodly, to find it, or to know it. And although it be there, yet a vain, false, [or evil] Mind is not worthy of it, and therefore it remains hidden to him; And God rules all in all incomprehensibly and imperceptibly to the Creature; the Creature passes away it knows not how; and the Shadow and the Figure of the Tincture continues eternally; for it is generated out of the eternal Will: But the Spirit is given to it by the Fiat, according to the Kind of every Creature; also in the Beginning of the Creation it was implanted and incorporated in Jewels, Stones, and Metals, according to the Kind of every One.

(60) And the spirit of the dew has its dwelling at the ends of the heaven, and is connected with the chambers of the rain, and its course is in winter and summer: and its clouds and the clouds of the mist are connected, and the one gives to the other.

(44) And when the Light of the Sun appeared in the fierce [Sourness or] Harshness, then the Harshness became thin and a sweet, even Water, and the Fierceness in the Fire-flash was extinguished by the Water, so that the Anger stood still, yet the Will could not rest, but went forth in the Mother, out of the Water, and moved itself, which is the Air: And that which the fierce Sourness had attracted to it, that was thrust out of the Element, in the Water, as you see that the Earth swims in the Water.

(23) And there the holy Tincture is generated out of the Essences, which regards not the Fire, but sets the Essences (viz. the Soul) in its pleasant Joy. Then come the other three Elements out of their Regions, and fill themselves also by Force Or Dominion. therein, each of them would taste of the Virgin, receive her and qualify [or mingle] with her: viz. the Water, that fills itself by Force also therein, and it tastes the sweet Tincture of the Soul. And the Fire says; I would willingly keep the Water, for I can quench my Thirst therewith, and refresh myself therein. And the Air says; I am indeed the Spirit, I will blow up the Heat and Fire, that the Water do not choak thee. And the Fire says to the Air; I will keep thee, for thou upholdest my Quality for me, that I also go not out. And then comes the Element [of] (Earth) and says; What will you three do alone? You will starve and consume one another; for you depend all three on one another and devour yourselves, and when you shall have consumed the Water, then you extinguish; for the Air cannot move, unless it has some Water; for the Water is the Mother of the Air, which generates the Air: Moreover, the Fire becomes much too fierce [violent and eager] if the Water be consumed, and consumes the Body, and then our Region is out, and none of us can subsist.

(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.

(51) And in this Joy, in the Water-Spring, [or Source,] the pleasant Source of the bottomless Love rises up, and all that rises up there is the second Principle: For the whole Begetting or Generating falls into a glorious Love; for the Harshness now loves the Light dearly, because it is so refreshing, chearly, and beautiful; for from this pleasant Refreshing it becomes thus sweet, courteous, and humble [or lowly;] and the Bitterness now loves the Harshness, because it is no more dark, nor so strongly [eagerly or fiercely] attractive to itself, but is sweet, mild, pure, and light.

(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.

(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.

(9) Behold, the three Essences, (viz. [Sourness or] Harshness, Bitterness and Fire) are the Worm or Spirit [that dies not.] God's eternal Will; and in the Attracting of the [sour] Harshness is the Sting [or Prickle] of the Bitterness, which the [sour] Harshness cannot endure, but attracts continually the more forcibly to it, from whence the Prickle continually grows greater, which yet the [sour] Harshness holds Prisoner; and this together is the great Anxiety, which was there in the dark Mind of God the Father, when the Darkness was anxious [or longed] after the Light; from whence in the Anxiety (from the Glance of the Light) it attained the Twinkling Flash: Out of which the Angels were created, which afterward were enlightened from the Light of God (mby their Imagination into the Heart of God;) and the other (like Lucifer) for their Haughtiness [or Pride's] Sake, remained in the Flash of Fire and Anxiety.

(23) Now if we will search after the Tincture, what it is in its highest Degree, we shall find the a Spirit: For we cannot say, that the Fire is the Tincture, nor the Air neither. For the Fire is wholly contrary to the Tincture; and the Air stifles it; it is a very pleasant Refreshment; its Root, out of which is generated, is indeed the Fire: But if I may rightly mention the Seat where it sits, I cannot say otherwise, but that it is between the three Principles, viz. [between] the Kingdom of God, the Kingdom of Hell, and the Kingdom of this World, in the Midst, and [it] has none [of the three] for its own, and yet it is generated from all three: And it has as it were a several Principle, which yet is no Principle, but a bright pleasant Habitation. Neither is itself the Spirit, but the Spirit dwells in it, and it so renews the Spirit, that fit becomes clear and visible. Its true Name is Wonderful, and none can name [that Name,] but he to whom it is given, he names it only in himself, and not without [or outwardly,] it has no Place of its Rest in the Substance, and yet rests continually in itself, and gives Virtue and Beauty to all Things, as the in this World; and it is not the Thing itself, though indeed it works in the Thing, and makes the Thing grow and blossom, and yet it is found really [to be] in all Things, and it is the Life and Heart of all Things, but it is not the Spirit which is generated out of the Essences.

(12) But the Bitterness being so very much affrighted at the Flash of Fire in the Sourness, it catches its Mother (the Sourness) which is become material from the Crack, and flies out, and is clouded or swelled from the material Sourness, as if it also was material, and moves, and strengthens itself continually in the Mother; and that is the Element called Air in this World, which has its Original in the watery Mother, and the Water has its Original from the Air, and the Fire has its Original from the longing Anguish; and the Earth and Stones took their Beginning in the strong Attraction at the Fall of Lucifer, when the Sourness was so fierce, strong, rising, and attractive, which Attraction is stopped again by the Light in the third Principle.