(1) BECAUSE there belongs a divine Light to the Knowledge and Apprehension of this, and that without the divine Light there is no Comprehensibility at all of the divine Essence, therefore I will a little represent the high hidden Secret in a creaturely Manner, that thereby the Reader may come into the Depth. For the divine Essence cannot be wholly expressed by the Tongue; the Spiraculum Vitae (that is, the Spirit of the Soul which looks into the Light) only comprehends it. For every Creature sees and understands no further nor deeper than its Mother is, out of which it is come originally.

(10) Now the Gate of the Light stands between both these Regions, as in one [only] Center inclosed with Flesh, and it shines in the Darkness in itself, and it moves towards the Might of the Darkness and Fierceness, and sheds forth its Rays, even to the Noise of the Breaking through, from whence the Gates of Seeing, Hearing, Smelling, Tasting, and Feeling, go forth; and when these Gates apprehend the sweet, loving, and pleasant Rays of the Light, then they become most highly joyful, and run into their highest Region into the Heart (as into their right Dwelling-house) into the Essences of the Spirit of the Soul, which receives it with Joy, and refreshes itself therein; and there its Sun springs up (viz. the pleasant Tincture in the Element of Water) and by the sweet Joy becomes Blood. For all Regions rejoice therein, and suppose that they have got the noble Virgin again, whereas it is but her Rays, as the Sun shines upon the Earth, from whence all Essences of the Earth rejoice, spring, grow, and blossom. Which is the Cause that the Tincture rises up in all Herbs and Trees. 1 1. And here we must accurately consider wherein every Region rejoices; for the Sun and Stars apprehend not the Divine Light, as the Essences of the Soul [do,] and yet only that Soul which stands in the new Birth; but pthey taste the Sweetness which has imprinted [or imaged] itself in the Tincture; for the Blood of the Heart, wherein the Soul moves, is so very sweet, that there is nothing to be compared to it. Therefore has God by Moses forbidden Man to eat the Flesh in its Blood; for the Life stands in it. For the bestial Life ought not to be in Man, that his Spirit be not infected therewith.

(18) Understand [or consider] it right; it is the Source- spirit [or working Spirit] out of the Gall which kindles the Heart, whereby the Life was stirred, which is choked as soon as the Tincture in the Blood of the Heart is extinguished. The right Soul has no Need of such Going-forth, it is much more subtle than the Brimstone- spirit, though (in the Life-time) it is in one only Substance.

(14) But now, what this is, my Pen cannot describe. I rather long after it, to comprehend it more in Perfection, and to live therein; which we here in the Light of Nature (in the Gate of the Deep) hknow and behold; but we cannot raise our threefold Mind into it, till our i rough Garment be put off, and then we shall behold it without Molestation.

(23) The Darkness that is in you, which longs after the Light, that is the first Principle; the Virtue or Power of the Light which is in you, whereby you can see in your Mind without [bodily] Eyes, that is the second Principle; and the longing [Power or] Virtue, that proceeds from the Mind, and attracts and fills, [or impregnates] itself, from whence the material Body grows, that is the third Principle. And you [may] understand very exactly, how there is an Inclosure, [Stop," or Knot] between each Principle; and how God is the Beginning and the first Virtue [or Power] in all Things; and you understand, that in this gross, [sluggish, or dull] Body, you are not in Paradise. For that [outward Body] is but a misty, [excrementitious, dusky, opaque Procreation,] or Out-Birth in the third Principle, wherein the Soul lies captive, as in a dark Dungeon: Of which you shall find a very large Description, when we come to write about the Fall of Adam. Or Blindness of Understanding,

(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.

(11) And now it may very exactly be understood by the Essences and Property of the Soul, that in this House of Flesh (where it is as it were generated) it is not at Home; and its horrible Fall may be also understood [thereby.] For it has no Light in itself of its own, it must borrow its Light from the Sun; which indeed springs up along with it in its Birth, but that is corruptible, and the Worm of the Soul is not so; and it is seen that when a Man dies it goes out. And if then the divine Light be not again generated in the Center, then the Soul remains in the eternal Darkness, in the eternal anguishing [Source or] Quality of the Birth, where nothing is to be found in the kindled Captive. Fire, but a horrible Flash of Fire, in which [Source, Property, or] Quality, also the Devils dwell; for it is the first Principle.

(24) By this you might find and understand the Ground, how the Kingdom of this World is generated, and how one Kingdom is in the other, and how one is the Chest and Receptacle of the other, and where yet there is no captivating at all, but all is free in itself: and Man stands manifested in all three [Principles,] and yet knows neither of them in the Ground, except he be generated out of the Darkness into the Light, and then that a Source knows the fierce Eternity, as also the Out-Birth of the Eternity. But he is not able to search out the Light, for he is environed therewith, and it is his Dwelling-House; whereas yet he is (with this Body) in this World, and with the Originality of the Soul in the Ground of the eternal Source, and with the noble Blossom of the Soul in the Kingdom of Heaven with God, and is thus rightly a Prince in the Heaven, over Hell and Earth; for the fierce Source [or Torment] touches it not; but the Blossom makes out of the fierce Source [or Quality] Paradise, [viz.] the high exulting Joy in the Springing up.

(5) The eternal Mind is in the great unsearchable Depth, and from Eternity is the indissoluble Band, and the Spirit in the and therein in the Center of the Deep is the reconceived Will to the Light; and the Will is the Desiring, and the Desiring attracts to it, and that which is attracted makes the Darkness in the Will, so that in the first Will, the second Will generates itself again, that it might fly out of the Darkness; and the second Will is the Mind, which discovers itself in the Darkness, and the [Discovery or] Glance breaks [or dispels] the Darkness, so that it stands in the Sound and in the Crack; where then the Flash sharpens itself, and so stands eternally in the broken Darkness, so that the Darkness thus stands in the Sound of the Stars. And in the Breaking of the Darkness, the reconceived Will is free, and dwells without the Darkness, in itself; and the Flash which there is the Separation and the Sharpness, and the Noise [or Sound] is the Dwelling of the Will, or of the continually conceived Mind; and the Noise and the Sharpness of the Flash are in the Dwelling of the Will free from the Darkness. And the Flash elevates the Will, and the Will triumphs in the Sharpness of the Flash, and the Will discovers itself in the Sharpness of the Sound in the Flash of the Light, without the Darkness in the Breaking, in the Infinity. And in that Infinity of the Flash, there is in every Discovery of the Whole fin the Particular (in every Reflection) again a Center of such a Birth as is in the Whole. And those Particulars are the Senses, and the Whole is the Mind out of which the Senses proceed; and therefore the Senses are mutable [or transitory,] and not in the Substance; but the Mind is whole, and in the Substance.

(13) This [Image] is not the Heart of God, but it reaches into the Heart of God, and it receives Virtue, Light and Joy from the Heart and Light of God. For it is in the eternal Will of the Father, out of which he [the Father] continually generates his Heart and Word from Eternity; and ehis Essences, which, in the Element of his Body, viz. [in the Element] of Ignorance in the eternal Wonders of God now breathed into him, they (in respect of the high triumphing Light, out of the Heart and Light of God) were Paradise; his Meat and Drink was Paradise, out of the Element, in his Will; whereby then he drew the Virtue of the eternal Wonders of God into him, and generated the Noise [Voice] Sound, or the eternal Hymn of the eternal Wonders of God, out of himself before the Will; and all this stood before the chaste, high, noble, and blessed Virgin, the divine Wisdom, in a pleasant Sport, and was the right Paradise.

(1) I say, when as much as may be, it is known, felt and tasted of the soul. For the lack lieth altogether in us, and not in it. In like manner the sun lighteth the whole world, and is as near to one as another, yet a blind man seeth it not; but the fault thereof lieth in the blind man, not in the sun. And like as the sun may not hide its brightness, but must give light unto the earth (for heaven indeed draweth its light and heat from another fountain), so also God, who is the highest Good, willeth not to hide Himself from any, wheresoever He findeth a devout soul, that is thoroughly purified from all creatures. For in what measure we put off the creature, in the same measure are we able to put on the Creator; neither more nor less. For if mine eye is to see anything, it must be single, or else be purified from all other things; and where heat and light enter in, cold and darkness must needs depart; it cannot be otherwise. But one might say, “Now since the Perfect cannot be known nor apprehended of any creature, but the soul is a creature, how can it be known by the soul?” Answer: This is why we say, “by the soul as a creature.” We mean it is impossible to the creature in virtue of its creature-nature and qualities, that by which it saith “I” and “myself.” For in whatsoever creature the Perfect shall be known, therein creature-nature, qualities, the I, the Self and the like, must all be lost and done away.

(29) For the Stars themselves are senseless, and have no Knowledge or Perception, yet their soft Operation in the Water makes a seething, flowing forth, or boiling up one of another, and in the Tincture of the Blood, they cause a Rising, Seeing, Feeling, Hearing, and Tasting. Therefore consider from whence the Tincture proceeds, wherein the noble Life springs up, that thus becomes sweet from Harshness, Bitterness, and Fire, and you shall certainly find no other Cause of it than the Light: But whence comes the Light, that it can shine in a dark Body? If you say it comes from the Light of the Sun. Then what shines in the Night, and enlightens your Senses and Understanding so, that though your Eyes are shut, you perceive and know what you do? Here you will say, the noble Mind leads you, and it is true. But whence has the Mind its Original? You will say, the Senses make the Mind stirring; and that is also true. But whence come they both? What is their Birth or Off- spring? Why is it not so with the Beasts?

(49) And the Spirit of the eternal Essences (which has Understanding and Knowledge, and also the Trial and Proving of every Thing, in which the Source [or active Property or Quality] which is in Man, consists) that was breathed into him, by the Wisdom of God, through the driving Will, which goes forward, out of the eternal Mind, out of the opened Gates of the Deep, through the Word, [together] with the moving Spirit of God. And he had the Touch of the Center of the Abyss [viz.'] the eternal Source a behind him, as a Band, and before him, the Heart and Light of God, as a Glance of the Joy and Kindling of Paradise, which springs up in the Essences with the Light of the Joy; and beneath him [he had] the four Elements in the Budding out of the Limbus which was in him.

(40) Therefore seeing the Mystery in the Light of the Virgin thus wonderfully meets us, we will here, for the seeking Mind (which in earnest Hope seeks that it might find the Pearl) open yet one Gate, as the same is opened to us in the Virgin. For the Mind asks; Seeing that the Sun, Stars, and Elements were never yet in the second Principle (where the Virgin generates herself out of the Light) therefore how could they be able to know the Virgin in Adam, so that they labour thus eagerly with Longing after the Virgin? The Depth in the Center.