(1) MY beloved Reader, we tell thee this, that all Things from the Original of the Essence of all Essences (every Thing from its Originality) has its Driving [or Impulse] in its own Form; and it always makes that very Thing, with which the Spirit is impregnated; the Body must always labour in that wherein the Spirit is kindled. When I consider and think, why I write thus [many Wonders,] and leave them not for other sharper Wits, I find that my Spirit is kindled in this Matter, whereof I write; for there is a living running Fire of these Things in my Spirit, and thereupon (let me purpose what I will) yet this Thing continually moves and swims on the Top, and so I am captivated therewith in my Spirit; and it is laid upon me as a Work which I must exercise. Therefore seeing it is my Work that my Spirit drives, I will write it down for a Memorial, in such a Manner, as I know it in my Spirit, and in such a Manner as I attained to it, and I will set down no strange Thing, which myself have not tried [and known,] that I be not found a liar concerning myself before God.

(16) O that I had but the Pen of Man, and were able therewith to write down the Spirit of Knowledge. I can but stammer of the great Mysteries like a Child that is beginning to speak; so very little can the earthly Tongue express what the Spirit comprehends and understands; yet I will venture to try, whether I may procure some to go about to seek the Pearl, whereby also I might a labour in the Works of God in my paradisical Garden of Roses; for the Longing of the eternal Matrix drives me on to write and exercise myself in this my Knowledge.

(4) The heavens your movements do initiate, I say not all; but granting that I say it, Light has been given you for good and evil, And free volition; which, if some fatigue In the first battles with the heavens it suffers, Afterwards conquers all, if well 'tis nurtured. To greater force and to a better nature, Though free, ye subject are, and that creates The mind in you the heavens have not in charge. Hence, if the present world doth go astray, In you the cause is, be it sought in you; And I therein will now be thy true spy. Forth from the hand of Him, who fondles it Before it is, like to a little girl Weeping and laughing in her childish sport, Issues the simple soul, that nothing knows, Save that, proceeding from a joyous Maker, Gladly it turns to that which gives it pleasure. Of trivial good at first it tastes the savour; Is cheated by it, and runs after it, If guide or rein turn not aside its love. Hence it behoved laws for a rein to place, Behoved a king to have, who at the least Of the true city should discern the tower.

(5) The Good which all the realm thou art ascending Turns and contents, maketh its providence To be a power within these bodies vast; And not alone the natures are foreseen Within the mind that in itself is perfect, But they together with their preservation. For whatsoever thing this bow shoots forth Falls foreordained unto an end foreseen, Even as a shaft directed to its mark. If that were not, the heaven which thou dost walk Would in such manner its effects produce, That they no longer would be arts, but ruins. This cannot be, if the Intelligences That keep these stars in motion are not maimed, And maimed the First that has not made them perfect. Wilt thou this truth have clearer made to thee?" And I: "Not so; for 'tis impossible That nature tire, I see, in what is needful." Whence he again: "Now say, would it be worse For men on earth were they not citizens?" "Yes," I replied; "and here I ask no reason." "And can they be so, if below they live not Diversely unto offices diverse? No, if your master writeth well for you."

(14) Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle, exciting what is in the soul. "For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged." Now this work of mine in writing is not artfully constructed for display; but my memoranda are stored up against old age, as a remedy against forgetfulness, truly an image and outline of those vigorous and animated discourses which I was privileged to hear, and of blessed and truly remarkable men.

(1) HERE I must encounter with the proud and seeming conceited Wise, who does but grope in the Dark, and knows or understands nothing of the Spirit of God, and must comfort both him, and also the desirous longing Reader who loves God, and must show them a little Door to the heavenly Essence; and show them in what Manner they should understand these Writings, before I come to the Chapter itself.

(6) Seeing then that my Knowledge has been received by seeking and knocking, I therefore write it down for a Memorial, that I might occasion a Desire in any to seek after them, and thereby my Talent might be improved, and not be hid in the Earth. But I have not written this for those that are wise beforehand, that know all Things, and yet know and comprehend nothing, for they are fully satisfied already, and rich; but I have written it for the Simple, as I am, that I may be refreshed with those that are like myself. Further of the Sulphur, Mercurius, and Sal.

(2) The greatest indication, however, of the truth of this is the following. Many, through divine inspiration, are not burned when fire is introduced to them, the inspiring influence preventing the fire from touching them. Many, also, though burned, do not apprehend that they are so, because they do not then live an animal life. And some, indeed, though transfixed with spits, do not perceive it; but others that are struck on the shoulders with axes, and others that have their arms cut with knives, are by no means conscious of what is done to them. Their energies, likewise, are not at all human. For inaccessible places become accessible to those that are divinely inspired; they are thrown into fire, and pass through fire, and over rivers, like the priest in Castabalis, without being injured. But from these things it is demonstrated, that those who energize enthusiastically are not conscious of the state they are in, and that they neither live a human nor an animal life, according to sense or impulse, but that they exchange this for a certain more divine life, by which they are inspired and perfectly possessed.

(2) And if "thou prayest in the closet," as the Lord taught, "to worship in spirit," thy management will no longer be solely occupied about the house, but also about the soul, what must be bestowed on it, and how, and how much; and what must be laid aside and treasured up in it; and when it ought to be produced, and to whom. For it is not by nature, but by learning, that people become noble and good, as people also become physicians and pilots. We all in common, for example, see the vine and the horse. But the husbandman will know if the vine be good or bad at fruit-bearing; and the horseman will easily distinguish between the spiritless and the swift animal. But that some are naturally predisposed to virtue above others, certain pursuits of those, who are so naturally predisposed above others, show. But that perfection in virtue is not the exclusive property of those, whose natures are better, is proved, since also those who by nature are ill-disposed towards virtue, in obtaining suitable training, for the most part attain to excellence; and, on the other hand, those whose natural dispositions are apt, become evil through neglect.

(2) But seeing it is his eternal Will and Purpose to do us good, and to open his Secrets to us according to his Counsel, therefore we ought not to withstand, nor to bury the bestowed Talent in the Earth, for we must give Account of it in the Appearing of his Coming. Therefore we will thus labour in our Vineyard, and commend the Fruit to him, and will set down in Writing a Memorial for ourselves, and leave it to him. For we can search or conceive no further, than only what we apprehend in the Light of Nature; where our Gate stands open; not according to the Measure of our Purpose, when and how we will, but according to his Gift, when and how he wills. We are not able to comprehend the least Sparkle of him, unless the Gates of the Deep be opened to us in our Mind; where then the zealous [earnest] and highly desirous kindled Spirit is as a Fire, to which the earthly Body ought to be subject, and will grudge no Pains to serve the desirous fiery Mind. And although it has nothing to expect for its Labour but Scorn and Contempt from the World, yet it must be obedient to its Lord, for its Lord is mighty, and itself is feeble, and its Lord leads, [drives,] and preserves it, and yet in its [Ignorance, or Want of] Understanding, it knows nothing of what it does, but it lives like all the Beasts. And yet its Will is [not] to live thus, but it must follow the worthy Mind, which searches after the Wisdom of God; and the Mind must follow the Light of Nature; for God manifests [or reveals] himself in that Light, or else we should know nothing of him.

(5) Therefore if I should speak and write that which is purely heavenly, and altogether of the clear Deity, I should be as dumb to the Reader, who has not the Knowledge and the Gift [to understand it.] Yet I will so write in a divine, and also in a creaturely Way, that I might stir up any one to desire and long after the Consideration of the high Things: And if any shall perceive that they cannot do it, that at least they might seek and knock in their Desire, and pray to God for his holy Spirit, that the Door of the second Principle might be opened up to them; for Christ bids us to pray, seek, and knock, and then it shall be opened unto us. For he says, All that you shall ask the Father in my Name, he will give it you: Ask and you shall receive; seek, and you shall find; knock, and it shall be opened unto you.

(19) Natural works co-exist with the intellectual light of the Father. For it is the Soul which adorned the vast Heaven, and which adorneth it after the Father, but her dominion is established on high.

(1) [ Missing the beginning ]..... that you may read them under your hand, and may be able to preserve them. Whether written compositions are not to be left behind at all; or if they are, by whom? And if the former, what need there is for written compositions? and if the latter, is the composition of them to be assigned to earnest men, or the opposite? It were certainly ridiculous for one to disapprove of the writing of earnest men, and approve of those, who are not such, engaging in the work of composition. Theopompus and Timaeus, who composed fables and slanders, and Epicurus the leader of atheism, and Hipponax and Archilochus, are to be allowed to write in their own shameful manner. But he who proclaims the truth is to be prevented from leaving behind him what is to benefit posterity. It is a good thing, I reckon, to leave to posterity good children. This is the case with children of our bodies. But words are the progeny of the soul. Hence we call those who have instructed us, fathers. Wisdom is a communicative and philanthropic thing. Accordingly, Solomon says, "My son, if thou receive the saying of my commandment, and hide it with thee, thine ear shall hear wisdom." He points out that the word that is sown is hidden in the soul of the learner, as in the earth, and this is spiritual planting. Wherefore also he adds, "And thou shall apply thine heart to understanding, and apply it for the admonition of thy son." For soul, me thinks, joined with soul, and spirit with spirit, in the sowing of the word, will make that which is sown grow and germinate. And every one who is instructed, is in respect of subjection the son of his instructor. "Son," says he, "forget not my laws."

(12) But the reasoning faculty, being peculiar to the human soul, ought not to be impelled similarly with the irrational animals, but ought to discriminate appearances, and not to be carried away by them. The powers, then, of which we have spoken hold out beautiful sights, and honours, and adulteries, and pleasures, and such like alluring phantasies before facile spirits; as those who drive away cattle hold, out branches to them. Then, having beguiled those incapable of distinguishing the true from the false pleasure, and the fading and meretricious from the holy beauty, they lead them into slavery. And each deceit, by pressing constantly on the spirit, impresses its image on it; and the soul unwittingly carries about the image of the passion, which takes its rise from the bait and our consent.

(2) As, then, playing at ball not only depends on one throwing the ball skilfully, but it requires besides one to catch it dexterously, that the game may be gone through according to the rules for ball; so also is it the case that teaching is reliable when faith on the part of those who hear, being, so to speak, a sort of natural art, contributes to the process of learning. So also the earth co-operates, through its productive power, being fit for the sowing of the seed. For there is no good of the very best instruction without the exercise of the receptive faculty on the part of the learner, not even of prophecy, when there is the absence of docility on the part of those who hear. For dry twigs, being ready to receive the power of fire, are kindled with great ease; and the far-famed stone attracts steel through affinity, as the amber tear-drop drags to itself twigs, and the lump sets chaff in motion. And the substances attracted obey them, influenced by a subtle spirit, not as a cause, but as a concurring cause.

(493) by him—he would learn how to approach and handle him, also at what times and from what causes he is dangerous or the reverse, and what is the meaning of his several cries, and by what sounds, when another utters them, he is soothed or infuriated; and you may suppose further, that when, by continually attending upon him, he has become perfect in all this, he calls his knowledge wisdom, and makes of it a system or art, which he proceeds to teach, although he has no real notion of what he means by the principles or passions of which he is speaking, but calls this honourable and that dishonourable, or good or evil, or just or unjust, all in accordance with the tastes and tempers of the great brute. Good he pronounces to be that in which the beast delights and evil to be that which he dislikes; and he can give no other account of them except that the just and noble are the necessary, having never himself seen, and having no power of explaining to others the nature of either, or the difference between them, which is immense. By heaven, would not such an one be a rare educator? Indeed he would. And in what way does he who thinks that wisdom is the discernment of the tempers and tastes of the motley multitude, whether in painting or music, or, finally, in politics, differ from him whom I have been describing? For when a man consorts with the many, and exhibits to them his poem or other work of art or the service which he has done the State, making them his judges 3 when he is not obliged, the so-called necessity of Diomede will oblige him to produce whatever they praise. And yet the reasons are utterly ludicrous which they give in confirmation of their own notions about the honourable and good. Did you ever hear any of them which were not?

(1) IF we consider ourselves in our right Reason, and behold the Kingdom of this World, in which we stand with our Flesh and Blood, also with our Reason and Senses, then we find very well, that we have the Substance and Stirring of it in us; for we are its very proper own. Now all whatsoever we think, do, and purpose in the outward Man, that the Spirit of this World does in us Men; for the Body is nothing else but the Instrument thereof, wherewith it performs its Work; and we find, that as all other Instruments (which are generated from the Spirit of this World) decay, corrupt, and turn to Dust, so also our earthly Body, wherein the Spirit of this World works [and acts] for a While.

(4) And if I shall shortlier say, let that thing do with thee and lead thee whereso it list. Let it be the worker, and you but the sufferer: do but look upon it, and let it alone. Meddle thee not therewith as thou wouldest help it, for dread lest thou spill all. Be thou but the tree, and let it be the wright: be thou but the house, and let it be the husbandman dwelling therein. Be blind in this time, and shear away covetise of knowing, for it will more let thee than help thee. It sufficeth enough unto thee, that thou feelest thee stirred likingly with a thing thou wottest never what, else that in this stirring thou hast no special thought of any thing under God; and that thine intent be nakedly directed unto God.

(37) From the world of physical pursuits the initiates of old called their disciples into the life of the mind and the spirit. Throughout the ages, the Mysteries have stood at the threshold of Reality--that hypothetical spot between noumenon and phenomenon, the Substance and the shadow. The gates of the Mysteries stand ever ajar and those who will may pass through into the spacious domicile of spirit. The world of philosophy lies neither to the right nor to the left, neither above nor below. Like a subtle essence permeating all space and all substance, it is everywhere; it penetrates the innermost and the outermost parts of all being. In every man and woman these two spheres are connected by a gate which leads from the not-self and its concerns to the Self and its realizations. In the mystic this gate is the heart, and through spiritualization of his emotions he contacts that more elevated plane which, once felt and known, becomes the sum of the worth-while. In the philosopher, reason is the gate between the outer and the inner worlds, the illumined mind bridging the chasm between the corporeal and the incorporeal. Thus godhood is born within the one who sees, and from the concerns of men he rises to the concerns of gods.

(6) The Providence that regulates all this Makes with its light the heaven forever quiet, Wherein that turns which has the greatest haste. And thither now, as to a site decreed, Bears us away the virtue of that cord Which aims its arrows at a joyous mark. True is it, that as oftentimes the form Accords not with the intention of the art, Because in answering is matter deaf, So likewise from this course doth deviate Sometimes the creature, who the power possesses, Though thus impelled, to swerve some other way, (In the same wise as one may see the fire Fall from a cloud,) if the first impetus Earthward is wrested by some false delight. Thou shouldst not wonder more, if well I judge, At thine ascent, than at a rivulet From some high mount descending to the lowland. Marvel it would be in thee, if deprived Of hindrance, thou wert seated down below, As if on earth the living fire were quiet." Thereat she heavenward turned again her face.