(29) Yet it did not so here, but after it was risen up in the water, in the astringent quality, it also dissembled [or played] with the astringent quality and broke out or burst forth furiously, like a thunderclap, whereby it would prove and shew forth its new Deity; and so the fire rose up, as when there is a tempest of lightning, intending thereby to be so great as to be above all things in God.

(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.

(9) But the Depth in the Center of the Birth he knew much better than we in our Schools [or Universities,] which is shown by that a Saying, That he gave Names to all Things, to every Thing according to its Essence, Nature, and Property, as if he had stuck [or dwelt] in every Thing, and tried all Essences; whereas he had the Knowledge of them only from their Sound, also from their Form and Aspect, Smell and Taste; the Metals he knew in the Glance of the Tincture, and in the Fire, as it may yet well be known.

(67) Else if one did not touch another, nothing would stir at all, and so this touching makes the Holy Ghost stir, so that he riseth up in all the powers, and toucheth all the powers of the Father, wherein then existeth the heavenly joyfulness or triumphing, as also tuning, sounding, generating, blossoming and vegetation or springing, all which has its rising from this, that one power toucheth another.

(17) After he listened to him in this way, properly, about the lights, which are the source and the system, he set them over the beauty of the things below. The invisible spirit moved him in this way, so that he would wish to administer through his own servant, whom he too used, as a hand and as a mouth and as if he were his face, (and his servant is) the things which he brings, order and threat and fear, in order that those with whom he has done what is ignorant might despise the order which was given for them to keep, since they are fettered in the bonds of the archons, which are on them securely.

(33) And now seeing the holy [Thing] is in all Places, and seeing the Soul is a Spirit, therefore there is nothing wanting, but that our Soul comprehends the holy [Thing,] so that it has that for its own, and if once it be united with that, then it attracts [and puts] on the pure Element, wherein God dwells.

(19) And thus he dwells in two [Properties,] both which draw him, and desire to have him; viz. one fierce [Property,] or Source, whose Original is the Darkness of the Abyss; and the other is the divine [Power or] Virtue, whose Source [or active Property] is the Light and the divine Joy in the broken Gate of Heaven; as the Word Himmel [Heaven] in the Language of Nature has its proper acute Understanding, from the Pressing through, and Entering in, and then with its Root continuing to fit in the Stock of Eternity, wherein the Omnipotence is rightly understood; which my Master in Arts will scarce give any Credit to, for he has no Knowledge therein; it belongs to the Lily.

(1) 'The altar is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear.

(84) When God had thus gently incorporated it, or compacted it together, then it found and felt itself to be mighty and powerful, and saw that it had or possessed a body more beautiful than the figures were, that were without, distinct from it; thereupon it became high minded, and elevated itself in its body, and would be more severe and eager than the Salitter was, which was without, distinct from its body.

(70) Thus now the Habitation of Man's Sound, wherein the Understanding is, must be from Eternity, although indeed in the Fall of Adam, Man has set himself in the Corruptibility, and in great Want of Understanding, as shall follow here. In like Manner also we find concerning the Smelling; for if the Spirit did not stand in the Sound, then no Smell of any Thing would press [or pierce] into the Essences; for the Spirit would be whole and swelled. But it standing thus in the Gate of the broken Darkness in the Crack and in the Sound, therefore all Virtues of all Things press in into that Gate, and try themselves by one another, and what the Essences of the Spirit love, that it desires, and draws the same into the Tincture; and then Hands and Mouth fall to it, and stuff it into the Stomach, into the outward Court of the four Elements, from whence the earthly Essences of the Stars and Elements feed. 7 1. And the Taste also is a Trying, and Attracting of the Tincture in the Essences of the Spirit. And so the Feeling also, if the Spirit of Man with its Essences did not stand in the Sound, there would be no Feeling; for when the sour Essences draw to them, then they awaken the bitter Prickle [or Sting] in the Fire-flash, which stirs itself, either by Griping, Thrusting, or Striking, and thereupon in all driving the bitter Prickle in the Fire-flash is awakened; and therein stands the Moving; [and] all in the Tincture.

(26) And he smelled the smell of his raiment, and he blessed him and said : " Behold, the smell of my son is as the smell of a (full) l field which the Lord hath blessed.

(24) And now when it seeth and heareth the divine tone, tune and sound rise up, which is externally without it, then is its spirit affected and kindled with joy, and elevateth itself in its princely seat, and singeth and ringeth forth very joyful words concerning God's holiness, and concerning the fruit and vegetation of the eternal life.

(69) Therefore we must consider, that the Noise in the Tincture of Man is [of a] higher [Nature] than [that] in the Beasts; for Man searches and distinguishes all Things which give a Sound, and knows from whence it comes, and how it exists, which the Beasts cannot do, but stare at it, and knows not what it is; whereby it may be understood, that the Original of Man, is out of the Eternal, because he can distinguish all Things that in the Out-Birth came out of the Eternal. And hence it is, that the Body (seeing all Things out of the eternal Nothing are caused to be Something which is comprehensible [or palpable,] and yet there, that Nothing is not a mere Nothing, but is a Source) after the Corrupting shall stand in the eternal Figure, and not in the Spirit, because it is not out of the eternal Spirit; for otherwise, if it were out of the [eternal] Spirit, then it should also search out the Beginning of every Thing, as [well as] Man, who in his Sound receives and distinguishes all Things.

(15) Then the word stands in the heart as a self-subsisting person, compacted from all the powers [combined]; it is a word and representeth or denoteth God the Son. Then [also] it riseth up from the heart into the mouth and upon the tongue, which [latter] is the sharpness, and sharpeneth the word, so that it soundeth, and differentiateth it according to the five senses.

(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.

(79) Thou must know that no Stone or Rock can keep or retain his Body, he pierces and penetrates through all Things, and breaks nothing; he comprehends all Things, and the Thing comprehends not him; he comprehends this World, and the World comprehends not him; he is hurt by nothing, the whole Fulness of the Deity is in him, and is not included in any Thing; he appears a Creature, in our human Form, in the same Dimensions that our Bodies have, and yet his Body has no End or Limit; he is the whole princely Throne of the whole Principle.

(29) Then first is discerned the glance or splendour, and out of the splendour the fire-crack, and after the fire-crack the power of the kindled body; and the light, with the power of the body, elevateth itself instantly above the crack, and ruleth or reigneth much higher, deeper and more powerfully than the fire-crack.

(90) So by this kindling it kindled its spirit also, which now went forth at the mouth, the ears, the eyes and the nostrils, as a very fierce, furious spirit, and strove against the Salitter in its [the Salitter's] place, as a furious, storming, raging lord, and kindled the Salitter, and attracted or drew all forcibly together. Thou must understand it aright.

(87) But when he set his Imagination in the Kingdom of this World, then the bright and clear Will of his Soul drew the swelled Kingdom of the Out-Birth to the Soul in its Will; and so the pure paradisical Soul became dark, and the Element of the Body got the xMesch or Massa, which the Will of the Soul of the Mind attracted into the Element [of the Body;] and then he was a fleshly Man, and got the Fierceness of the first Principle, which the strong Breaking-through to God, in the Gate of the Deep, made to be hard Gristles and Bones.

(2) "And I appeared in the cloud of the hymen, in silence, without my holy garment. With my will I honored my garment, which has three forms in the cloud of the hymen. And the light that was in silence, the one from the rejoicing power, contained me. I wore it. And its two parts appeared in a single form. Its other parts did not appear on account of the fire. I became unable to speak in the cloud of the hymen, for its fire was frightful, lifting itself up without diminishing. And so that my greatness and the word might appear, I placed likewise my other garment in the cloud of silence. I went into the middle region and put on the light that was in it, that was sunk in forgetfulness and that was separated from the spirit of astonishment, for he had cast off the burden. At my wish, nothing mortal appeared to him, but they were all immortal things that the spirit granted to him. And he said in the mind of the light, 'AI EIS AI OU PHAR DOU IA EI OU, I have come in great rest in order that he may give rest to my light in his root, and may bring it out of harmful nature.'