(57) For this is the water of life, wherein the love, in God as also in angels and in men, generateth itself: For it is all of one sort of power, virtue and birth or geniture.

(5) 'He who knows this living soul which eats honey (perceives objects) as being the Self, always near, the Lord of the past and the future, henceforward fears no more. This is that.'

(132) And this now is the water of life, which is generated in the light of God out of the hard death. And thus the light of God in the sweet water of heaven brake through the astringent and hard, dark death; and thus the heaven is made out of the midst or centre of the water.

(113) Now in the elementary water on earth the sweetness is not the chief or upper regent, but the astringent, bitter and sour quality; else the water were not mortal, but were as that water is out of which heaven is created.

(39) For the sweet water, and the light in the sweet water, rise up continually in the astringent quality, and the bitter quality triumpheth continually therein, and so there is nothing else but mere laughing and joy, and mere existing in love.

(9) Hence come the seas and all the mountains, from him flow the rivers of every kind; hence come all herbs and the juice through which the inner Self subsists with the elements.

(67) But those waters shall in those days serve for the kings and the mighty and the exalted, and those who dwell on the earth, for the healing of the body, but for the punishment of the spirit; now their spirit is full of lust, that they may be punished in their body, for they have denied the Lord of Spirits and see their punishment daily, and yet believe not in His name.

(86) But when the sweet water can defend itself no longer, then anguish riseth up in it; just as in man, when he is dying, when the spirit is departing from the body, and so the body yieldeth itself captive as a prisoner to death; just so the water also yieldeth itself captive as a prisoner.

(27) For the water which resteth on the earth is as corrupt and perished and mortal or dead a being or thing as the earth is, and belongeth also to the outermost birth, which with its comprehensibility, or as to its palpability, stands in death, even as the earth and stones do.

(52) For heaven is the heart of the water. Likewise, in all creatures, and in all that is in this world the water is the heart thereof, and nothing can subsist without water, be it in the flesh or out of the flesh, in the vegetables of the earth or in metals and stones, in everything the water is the kernel or the heart.

(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.

(1) The upward rays of the sun are the honey cells above. The secret doctrines are the bees, Brahman (the Om) is the flower, the water is the nectar.

(7) So also the water of life was separated from the water of death, yet in that manner as that, in this time of the world, they hang the one to the other, as body and soul, and yet neither of them comprehendeth the other. The heaven which was made out of the midst or centre of the water is the cleft between them, so that the comprehensible or palpable water is a death, and the incomprehensible or impalpable is the life.

(3) Beautifully then, the super-wise and Good Wisdom is celebrated by the Oracles, as placing a mystical bowl, and pouring forth its sacred drink, but first setting forth the solid meats, and with a loud voice Itself benignly soliciting those who seek It. The Divine Wisdom, then, sets forth the two-fold food; one indeed, solid and fixed, but the other liquid and flowing forth; and in a bowl furnishes Its own providential generosities. Now the bowl, being spherical and open, let it be a symbol of the Providence over the whole, which at once expands Itself and encircles all, without beginning and without end. But since, even while going forth to all, It remains in Itself, and stands fixed in unmoved sameness; and never departing from Itself, the bowl also itself stands fixedly and unmovably. But Wisdom is also said to build a house for itself, and in it to set forth the solid meats and drinks, and the bowl, so that it may be evident to those who understand things Divine in a manner becoming God, that the Author of the being, and of the well being, of all things, is both an all-perfect providence, and advances to all, and comes into being in everything, and embraces them all; and on the other hand, He, the same, in the same, par excellence, is nothing in anything at all, but overtops the whole, Himself being in Himself, identically and always; and standing, and remaining, and resting, and ever being in the same condition and in the same way, and never becoming outside Himself, nor falling from His own session, and unmoved abiding, and shrine,--yea even, in it, benevolently exercising His complete and all-perfect providences, and whilst going forth to all, remaining by Himself alone, and standing always, and moving Himself; and neither standing, nor moving Himself, but, as one might say, both connaturally and supernaturally, having His providential energies, in His steadfastness, and His steadiness in His Providence.

(1) The sun is indeed the honey of the Devas. The heaven is the cross-beam (from which) the sky (hangs as) a hive, and the bright vapours are the eggs of the bees .

(87) For the thin water seeketh for the valley, and is a humility of the life, which did not exalt itself, as the astringent and the bitter qualities, and the fire's quality, have done in those creatures the devils.

(58) And now when the births or genitures of the powers taste the water of life, then they quake or tremble for very lovejoy, and that trembling or moving, which riseth up in the midst or centre of the birth or geniture, is bitter. For it riseth up swiftly out of the birth, when the water of life cometh into the birth or geniture, like a joyful leaping or springing up of the birth.

(29) For in the sweet water it is very meek, from whence love existeth, and is only a loving warmth, but no fire.

(30) But the Sweetness is like Oil or Fire, wherein the Flash continually kindles itself, so that it shines: But the Oil being sweet, and mingled with the Matrix of the Water, therefore the shining Light is steady, [constant and fixed,] and sweet: But seeing it cannot, in the Nature of the Water, continue to be an Oil only (because of the Infection of the Water) therefore it becomes thick; and the [Nature or] Kind of the Fire colours it red; and this is the Blood and the Tincture in a Creature, wherein the noble Life stands. Of the Death and of the Dying. The Gate of Affliction and of Misery.

(28) Who knows his manhood's strength, Yet still his female feebleness maintains; As to one channel flow the many drains, All come to him, yea, all beneath the sky. Thus he the constant excellence retains; The simple child again, free from all stains. Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made. Who knows how glory shines, Yet loves disgrace, nor e'er for it is pale; Behold his presence in a spacious vale, To which men come from all beneath the sky. The unchanging excellence completes its tale; The simple infant man in him we hail. The unwrought material, when divided and distributed, forms vessels. The sage, when employed, becomes the Head of all the Officers (of government); and in his greatest regulations he employs no violent measures.