27. Seventhly, we find in the separation of the compaction of the metals a white crystalline water; that is, the heavenly water, viz.n7410 ¶1
the water above the firmament of heaven; which is severed from the oil, as a body of the oily property. It gives a white crystalline lustre in the metals; and Venus with her property makes it wholly white; and that is a silver property; and Venus in Sol, a gold; and Mars in Venus, a copper; and again, Venus in Mars, an iron; Jupiter in Venus, a tin; Saturn in Venus, a lead: Mercurius in Venus, quicksilver; and without Venus there is no metal, neither fixed nor mineral.n7410 ¶2
28. Thus understand by Venus, heavenly essentiality, which consists in an oil and crystalline water, which gives body unto all metals, understand the spiritual beautiful body; its own peculiar essence, without the influences of the other properties, is the great meekness and sweetness. Its real peculiar essence is a sweet pure water; but the power of the manifested Word does separate the holiest through the fire into an oil; for in the oil the fire gives a shine or lustre. When the fire tastes the water in itself; then out of the taste it gives an oil; thus the oil is spiritual, and the water corporeal. The oil is a body 1) of the power; and the water a body 1) of the properties, which are living in the oil, and do make or use the water for a mansion. In the water the elemental life consists, and in the oil the spiritual life; 2) and in the power of oil the divine life, viz. the life of the expressed Word, as a manifestation of the Deity.n7410 ¶3
1 Text Corpus. 2 Or life of the spirit.n7410 ¶4
29. Now we see here, how, in the compaction of the Verbum Fiat, the holy entered along with the unholy into a coagulation. For in all things there is a deadly and also a living water; and also a mortal poisonful virtue, and a good vital virtue; a gross, and a subtile [power] ; one evil, the other good: all which is according to the nature of God's love and anger.n7410 ¶5
30. The grossness of the stones, metals and earth proceed from the property of the dark world, all which are in a mortal [property], understand substance and not spirit: the spirit of the grossness is in the poison-life, in which Lucifer is a prince of this world.n7410 ¶6
31. But the heavenly [part] holds the grossness and poison-source captive; so that the devil is the poorest creature in the essence of this world; and has nothing in this world for his own possession, save what he can cheat from the living creatures which have an eternal being; that they enter with the desire into the wrath of the eternal; viz. into his juggling incantations.n7410 ¶7
32. If we would rightly consider the creation, then we need no more than a divine light and contemplation: it is very easy unto the illuminated mind, and may very well be searched out. Let a man but consider the degrees of nature, and he sees it very clearly in the sun, stars, and elements. The stars are nothing else but a crystalline waterspirit; yet not a material water, but powers of the salnitral flagrat in the fire.n7410 ¶8
33. For their orb, wherein they stand, is fiery; that is, a salnitral fire, a property of the matter of the earth, metals, trees, herbs and the three elements, fire, air and water. What the superior is, that also is the inferior; and that which I find in the compaction of the earth, that likewise is in the astrum; 1) and they belong both together as body and soul.n7410 ¶9
1 Or constellation.n7410 ¶10
34. The astrum betokens the spirit, and the earth the body; before the creation all was mutually in each other in the eternal generation; but in no coagulation or creature; but as a powerful wrestling love-play, without any such material substance.n7410 ¶11
35. But it was enkindled in the motion of the Word, viz. the Verbum Fiat: and therewith the inflammation in the salnitral flagrat, each property did divide itself in itself; and was amassed by the awakened astringent impression (viz. the first form of nature, which is called the Fiat), and so each became coagulated in its property; the subtile in its property, and the gross in its property; all according to the degrees; as the eternal generation of nature derives itself from the unity into an infinite multiplicity.n7410 ¶12
36. Good and evil is manifest in the astrum: 1) for the wrathful fiery power of the eternal nature, so also the power of the holy spiritual world, is manifest in the stars, as an essential spiration. Therefore there are many obscure stars, all which we see not, and many light stars, which we see.n7410 ¶13
37. We have a likeness of this in the matter of the earth, which is so manifold, whence divers sorts of fruit grow, viz. according to the properties of the superior spheres: for so likewise is the earth, being the grossest substance, where the mortal water is coagulated.n7410 ¶14
38. The earth was coagulated in the seventh form of nature, viz. in the essence; for it is that same essence which the other six properties do make in their desire: it chiefly consists in seven properties, as is above mentioned; but the unfoldment or various explication of the properties is effected in the salnitral fire, where each property does again explicate itself into seven; where the infiniteness and great possibility 2) arises, that of one thing, another can be made, which it was not in the beginning.n7410 ¶15
1 Or constellation 2 Or potency.n7410 ¶16
39. The being of all beings is only a magical birth [deriving itself], out of one only, into an infiniteness; the One is God, the infinite is time and eternity, and a manifestation of the One; where each thing may be reduced out of one into many, and again out of many into one.n7410 ¶17
40. The fire is the workmaster thereunto, which puts forth from a small power a little sprout out of the earth, and displays it into a great tree with many boughs, branches and fruits; and does again consume it, and reduces it again to one thing, viz. to ashes and earth, whence it first proceeded: and so also all things of this world do enter again into the one whence they came.n7410 ¶18
41. The essence of this world may easily be searched out, but the centre or point of motion will remain dark unto reason, unless there be another light in it: it supposes that it has it in the circle, and can measure it; 1) but it has it not in the understanding.n7410 ¶19
42. When we consider the hierarchy and the kingly dominion in all the three Principles in the place of this world, so far as the Verbum Fiat reached forth itself to the creation of the outward world, with the stars, and elements, then we have the ground of the punctum 2) of the royal throne, of which the whole creation is but a member.n7410 ¶20
43. For the stars and four elements, and all whatsoever is bred and engendered out of them, and live therein, does hang [or appertain] unto one punctum; where the divine power has manifested itself from itself in a form: and this punctum stands in three Principles, viz. in three worlds: nothing can live in this world without this punctum, it is the only cause of the life and motion of all the powers; and without it all would be in the stillness 3) without motion.n7410 ¶21
44. For if there were no light, then the elements would be motionless: all would be an astringent harsh property, wholly raw and cold: the fire would remain hidden in the cold; and the water would be only a keen spirit, like to the property of the stars; and the air would be hidden in the water-source, in the sulphur, and be a still, unmoving essence.n7410 ¶22
45. We see in very deed, that the light is the only cause of all stirring, motion and life; for every life desires the power of the light, viz. the disclosed punctum: and yet the life is not the punctum, but the form of Nature. And if this punctum did not stand open, then the kingdom of darkness would be manifest in the place of this world;n7410 ¶23
1 Or mathematically describe and demonstrate it. 2. Central fire or radical heat; the point of motion, the virtue of the light.n7410 ¶24
3. Or eternal silence.n7410 ¶25
in which [place of wrath] Lucifer is a prince, and possesses the princely throne in the wrath of the eternal nature, in the place of thisn7410 ¶26
46. Therefore, O man, consider with yourself where [now] you are at home, viz on one part 1) in the stars and four elements; and on the other part 2) in the dark world among the devils; and as to the third part 3) in the divine power in heaven. That property which is master in you, its servant you are, pranck and vapour as stately and gloriously in the sun's light as you will; have you not the eternal [light], yet your fountain shall be made manifest to you.n7410 ¶27
47. By the two words Himmel und Erde (heaven and earth) we understand the whole ground of the creation; for, in the language of nature, the understanding is couched in those two words. For by the word Himmel (heaven) is understood the spiration of the Verbum Fiat, which created that essence (wherein Lucifer was enthroned) with the creative Word out of itself, that is, out of the spiritual holy world, into a time or beginning.n7410 ¶28
And by the word Erde (earth) is understood the wrath in the essence, that the essence was amassed in the wrath; and reduced out of the properties of the dark Sulphur, Mercury and Salt, viz. out of the powers of the original of nature, and introduced into a compaction or coagulation.n7410 ¶29
48. This coagulation is the syllable Er, the other syllable, de or den, is the element. For the earth is not the element, but the [element is] the moving, viz. the power, whence it was coagulated; this is that element which is spiritual, and takes its true original in the fire, where the nature, which is a senseless life, dies in the fire;n7410 ¶30
from which dying or mortification there proceeds forth a living motion; and from that which is mortified [in the fire] a dead matter, viz. earth, and a dead water, and also a deadly fire, and venomous air, which makes a dying source in the earthly bodies.n7410 ¶31
49. When nature was enkindled, the element did unfold [and display] itself into four properties, which yet in itself is only one. The real element dwells in the essence which is mortified in the fire, otherwise the earth could bring forth no fruit. Those which now are called the four elements, are not elements, but only properties of the true element.n7410 ¶32
The element is neither hot nor cold, neither dry nor moist; it is the motion or life of the inward heaven, viz. the true angelical life as to the creature. It is the first divine manifestation out of the fire, through nature: when the properties of the eternal nature work therein; it is called Paradise.n7410 ¶33
1 Viz. as to your body and outward carcase of clay you art a guest for a while in this outward world, travelling in the vanity of time.n7410 ¶34
2 Viz. as to your soul, in its own self and creatural being, without the divine light or regeneration, in the abyss of hell.n7410 ¶35
3 As to your divine image, and spirit of love, in the eternal light.n7410 ¶36
50. By the word Himmel (heaven) is understood how the water, viz. the grossness in the mortal part, was coagulated, and separated from the holy crystalline water, which is spiritual. There, with the material, time began, as an essence expressed [or spirated] out of the spiritual water.n7410 ¶37
51. The spiritual water is living, and the spirated is dumb and unfeeling, void of understanding, and is dead in reference to the living water; of which Moses says, God has separated it from the water above the firmament.n7410 ¶38
52. The firmament is another Principle, viz. another beginning [or inchoation] of motion: the water above the firmament is the spiritual water, in which the Spirit of God rules and works: for Moses says also, the Spirit of God moves upon the water, for the spiritual element moves in the four elements; and in the spiritual element the Spirit of God moves on the spiritual water: they are mutually in each other.n7410 ¶39
53. The heaven wherein God dwells is the holy element; and the firmament or gulf between God and the four elements is the for the inward heaven has another birth (that is, another life) than the external elementary life has. Indeed they are in one another, but the one does not apprehend the other: as tin and silver never mix aright together; for each is from another [or sundry] Principle; albeit they resemble each other, and have very near affinity to each other, yet they are as the inward and outward water to one another;n7410 ¶40
wherein also they are to be understood. For the inward and outward Venus are step-sisters; they come indeed from one father, but they have two mothers, the one whereof is a Virgin, the other deflowered; and therefore they are separated till the judgement of God, who will purge away her reproach and shame, through the fire.n7410 ¶41
54. Moses writes, that God created the heaven out of the midst of the waters; [and] it is very right. The astrum 1) is an external waterspirit, viz. powers of the outward water; and the material water is the body wherein the powers work. Now the fiery, airy and also earthly source is in the astrum;n7410 ¶42
the like is also in the material water. The superior [astrum] is the life and dominion of the inferior; it enkindles the inferior, whereby the inferior does act, move and work. The inferior is the body or wife of the superior; indeed the superior is couched in the inferior, but as weak, and impotent.n7410 ¶43
1 Understand by the word astrum, the whole starry heaven, with all its powers, properties, influences, and constellations, internal and external.n7410 ¶44
55. And the superior were likewise as weak and impotent as the inferior, if it were not enkindled by the light of the sun: the same is the heart of all external powers; and it is the open punctum even to the tenth number. If we were not so blind as to contemn all that we see not with our calves' eyes, it were right and requisite to reveal it; but seeing God has hidden the pearl, and also himself from the sight of the wicked, therefore we will let it alone. Yet hint enough to our school-fellows: we will not give our pearl unto beasts.n7410 ¶45
56. Thus we understand what the outward heaven is, namely the powers or conception of the water. The word or power Fiat, which began with the beginning of the world, is yet still a creating; 1) it yet continually creates the heaven out of the water: and the spirit of God still moves upon the water; and the holy water is yet continually separated from the water under the firmament.n7410 ¶46
57. This holy water is that of which Christ told us, that he would give us it to drink; that should spring up in us to a fountain of eternal life.n7410 ¶47
The holy heavenly corporality does consist therein; it is the body of Christ which he brought from heaven; and by the same, introduced heavenly paradisical essentiality into our dead or decayed body; and quickened ours in his; understand, in the aim 2) of the covenant in the essence of Mary; as shall be mentioned hereafter.n7410 ¶48
58. In this heavenly essence the Testaments 3) of Christ do consist; and this holy essence of the heavenly holy virginity, with the holy tincture, has destroyed death; and bruised the head of the serpent's might in the wrath of God; for the divine power is the highest life therein.n7410 ¶49
1 Or creating. 2 Mark or limit. 3 Baptism, and the Supper.n7410 ¶50
59. Thus we understand how the holy heaven, wherein God dwells, moves in the Fiat or the created [heaven], and that God is really present in all places; and inhabits all things: but he is comprehended of nothing.n7410 ¶51
He is manifest in power in the inward heaven of the holy essentiality, viz. in the element. This holy element (in the beginning or inchoation of the four elements) did penetrate through the earth; and sprang [or budded] forth in the holy power's property, and bore fruits, of which man should have eaten in a heavenly manner.n7410 ¶52
But when it did disappear in man, the curse entered into the earth, and so Paradise was quashed in the four elements; and continued retired in itself in the inward [element]. There it stands yet open unto man, if any will depart from this world's essence and enter into it upon the path which Christ has made open.n7410 ¶53
60. The punctum of the whole created earth belonged unto the centre of Sol, 1) but [does] not any more, at present: he is fallen, he who was a king: the earth is in the curse, and [has] become a peculiar centre; whereunto all whatsoever is engendered in the vanity, in the four elements, does tend and fall: all things fall unto the earth; for the Fiat 2) is yet in the deep, and creates 3) all earthly essence together unto the judgement of God, for separation.n7410 ¶54
61. We mean not that the earth came wholly 4) from the place of the sun; but from the whole sphere, out of both the internal spiritual worlds; but it [i.e. our meaning] has another A B C, in that the earth belongs unto the judgement of God for separation; even then it shall be manifest wherefore it is said: it belongs unto the punctum of Sol.n7410 ¶55
1 Ad centrum Solis, to the centre of the sun.n7410 ¶56
2 Or creation.n7410 ¶57
3 Or draws or concretes.n7410 ¶58
4 Or only.n7410 ¶59
62. For the worst must be a cause of the best. The eternal joy consists in this: that we are delivered from pain. God has not eternally rejected his holy essence; but only the iniquity which mixed itself therein. But when the crystalline earth shall appear, then will be fulfilled this Saying: it appertains to the punctum of Sol. Here we have hinted enough to the understanding of our school-fellows; further we must here be silent.n7410 ¶60
The Eleventh Chaptern7410 ¶61
Of the Mystery of the Creationn7410 ¶62
1. The reason of the outward man says: How is it that God has not revealed the creation of the world unto man, that Moses and the children of God have written so little thereof, seeing it is the greatest and most principal work whereon the main depends?n7410 ¶63
2. Yes, dear reason, smell into your bosom, of what does it savour?n7410 ¶64
Contemplate your mind, after what does it long? Likely, after the cunning delusions of the devil: Had the devil not known this ground, very like he had been yet an angel; had he not seen the magical birth in his high light, then he had not desired to be a selfish lord and maker in the essence.n7410 ¶65
3. Wherefore does God hide his children, which now receive the spirit of knowledge with the cross, and cast them into tribulation and mire of vanity? For certain, therefore, that they might play the tune of The Miserere, and continue in humility; and not sport in this life 1) with the light of nature; else, if they should espy and apprehend what the divine magic is, then they might also desire to imitate the devil, [and do] as Lucifer did: for which cause it is hidden from them. And neither Moses nor any other dare write clearer thereof; until the beginning of the creation beholds the end of the world in itself: And then it must stand open.n7410 ¶66
1 Text, Time.n7410 ¶67
4. And therefore let none blame us; for the time is come about that Moses puts away his veil from his eyes, which he hung before his face when he spoke with Israel. After the Lord had spoken with him, Moses desired to see it, in that he said, Lord, if I have found grace in your sight, let me see your face. But the Lord would not, and said, You shall see my back part, for none can see my face.n7410 ¶68
5. Now the eye of God was in Moses, and in the Saints; they have seen and spoken in the spirit of God, and yet had not the intuition of the spiritual birth in them; save at times only, when God would work wonders; as by Moses, when he did the wonders in Egypt: then the divine magic was open unto him, in manner and wise as in then7410 ¶69
6. And this was even the fall of Lucifer: that he would be a god of nature, and live in the transmutation. And this was even the idolatry of the heathen: in that they understood the magical birth they fell from the only God unto the magical birth of nature, and chose unto themselves idols out of the powers of nature.n7410 ¶70
7. For which cause the creation has remained so obscure; and God has with tribulation covered his children in whom the true light shone, that they have not been manifest unto themselves. Seeing Adam also, according to the same lust, did imagine to know and prove the magic, and would be as God;n7410 ¶71
so that God permitted him, that he defiled his heavenly image with the vanity of nature, and made it wholly dark and earthly; as Lucifer also did, with the centre of nature, when he of an angel became a devil.n7410 ¶72
8. Therefore I will seriously warn the Reader that he use the magic aright, viz. in true faith and humility towards God; and not meddle with turba magna in a magical manner: unless it conduces to the honour of God, and to the salvation of mankind.n7410 ¶73
9. For we can say with truth, that the Verbum Fiat is yet a creating. Albeit it does not create stones and earth; yet it coagulates, forms and works still in the same property. All things are possible to nature as it was possible for it in the beginning to generate stones and earth, also the stars and four elements, and did produce them, or work them forth out of one only ground; so it is, still unto this day. By the strong desire (which is the magical ground) all things may be effected, if man use nature aright, in its order to the work.n7410 ¶74
10. All essences consist in the seven properties. Now he that knows the essence, he is able, by the same spirit of that essence, whence it is come to be an essence, to change it into another form, and likewise to introduce it into another essence; and so make of a good thing an evil, and of an evil thing a good.n7410 ¶75
11. The transmutation of all things must be effected by simility, 1) viz. by its own native propriety: for the alienate is its enemy. Like as man must be regenerated again by the divine essentiality in the simility; by the simility in his holiness of the divine essentiality which he lost.n7410 ¶76
1 Assimulation or likeness.n7410 ¶77
12. And as the false Magus wounds man through enchantment with the assimulate, and through the desire introduces evil into his evil, viz. into the assimulate; and as the upright holy faith or divine desire also enters into the assimulate, and forfends man so that the false desire takes no place.n7410 ¶78
13. Thus all things consist in the assimulate; every thing may be introduced into its assimulate. And if it comes into its assimulate it rejoices in its property, be it good or evil, and begins effectually to work: as is to be seen both in good and in evil.n7410 ¶79
14. As for example: let a man take down a little poison: it will presently receive with great desire the poison in the body, which before rested; and therein strengthen itself and begin to work powerfully; and corrupt and destroy the contrary, viz. the good. And that now which the evil is able to do in its property, that likewise the good can do in its property; when it is freed from the wrath it may also introduce its assimulate into the real true joy.n7410 ¶80
15. The essence of this world consists in evil and good; and the one cannot be without the other. But this is the greatest iniquity of this world; that the evil overpowers the good; that the anger is stronger therein than the love. And this by reason of the sin of the devil, and men; who have disturbed nature by the false desire, that it mightily and effectually works in the wrath, as a poison in the body.n7410 ¶81
16. Otherwise, if nature in its forms did stand in the property in equal weight, and in equal concord and harmony, then one property were not manifest above the other: heat and cold would be equally poised in the operation and qualification. And then Paradise would be still upon the earth; and though it were not outside man, yet it would be in man;n7410 ¶82
if his properties were in equal weight [number and measure, if they did yet stand in the temperature], then he were incorruptible and immortal.n7410 ¶83
17. This is the death and misery of man and all creatures: that the properties are divided, and each aspiring in itself; and powerfully working and acting in its own will; whence sickness and pain arises. And all this is hence arisen: when the one element did manifest and put forth itself into four properties, then each property desired the assimulate, viz. an essence out of and according to itself; which the astringent Fiat did impress and coagulate; so that earth and stones were produced in the properties.n7410 ¶84
18. But now we are to consider of the greatest Mystery of the outward world between the elements and the astrum. The elemental spirit is severised from the astral spirit, and yet not parted asunder; they dwell in each other as body and soul; but the one is not the other. The astral spirit makes its bodies as well as the elemental, and that in all creatures, in animals and vegetables.n7410 ¶85
19. All things of this world have a twofold body, viz. an elemental, from the fire, air, water and earth; and a spiritual body from the astrum. And likewise a twofold spirit, viz. one astral, the other elemental.n7410 ¶86
20. Man only (among all the earthly creatures) has a threefold body and spirit. For he has also the internal spiritual world in him; which is likewise twofold, viz. light and darkness; and [this] also corporally and spiritually. This spirit is the soul; but this body is from the water of the holy element, which died in Adam, that is, disappeared as to his life, when the divine power departed from him, and would not dwell in the awakened vanity.n7410 ¶87
21. Which holy body must be regenerated, if his spirit will see God; otherwise he cannot see him, except he be again born anew of the water of the holy element in the spirit of God (who has manifested himself in Christ with this same water-source); that man's disappeared body may be made alive in the holy water and spirit; else he has no sense nor sight in the holy life of God.n7410 ¶88
22. This twofold outward body is now punctually to be pondered and considered ot if we would understand nature; and without this understanding let none call himself a master [or learned]. For in these (bodies) the dominion of all external creatures and essences is couched; they oftentimes are contrary one unto another, whence sickness, corruption and death arises in the body, that one severs from the other.n7410 ¶89
23. The sidereal body is the highest excepting the divine in man; the elemental body is only its servant or dwellinghouse, as the four elements are only a body or habitation of the dominion of the stars.n7410 ¶90
24. The elemental spirit and body is inanimate and void of understanding, it has only lust and desire in it, vegetation is its right life; for the air has no understanding without the astrum. The astrum gives the distinct understanding of the knowledge of all essences in the elements.n7410 ¶91
25. But the inward light, and power of the light, gives in man the right divine understanding; but there is no right divine apprehension in the sidereal spirit; for the astrum has another Principle. The Sidereal body dwells in the elemental, as the light- world in the darkness: it is the true rational life of all creatures.n7410 ¶92
26. The whole astrum is nothing else but the external expressed Word in the sound; it is the instrument whereby the holy eternal speaking Word speaks and forms externally; it is as a great harmony of unsearchable manifold voices and tunes, of all manner of instruments, which play and melodise before the holy God.n7410 ¶93
27. For they are mere powers, which enter into and mutually embrace each other, whence arises the sound in the essence; and the desire, viz. the Fiat, receives this sound and makes it substantial. This substance is a spirit of the stars, which the elements receive into themselves, and coagulate it in themselves, and hatch it, as a hen her eggs: therefrom is the true rational life in the elements. And thus also the Sidereal spirit is hatched and coagulated in all creatures.n7410 ¶94
28. For the male and female do mutually cast a seed into each other; which is only a sulphur of the astrum and four elements; afterwards it is hatched in the matrix, and coagulated to a living spirit.n7410 ¶95
29. For when the fire is enkindled in the seed which is sown in the matrix, the spirit severs itself again from the body, as a propriate;n7410 ¶96
just as the light from the fire, according to the right of the eternal nature; and two become manifest in one, viz. a spiritual body from the astrum, and a fleshy body from the four elements.n7410 ¶97
30. And this sidereal spirit is the soul of the great world, which depends on Punctum Solis, and receives its light and life from it; as all the stars do take light and power from the sun, so likewise [they take] their spirit.n7410 ¶98
31. The sun is the centre of the astrum, and the earth the centre of the elements: they are to each other as spirit and body, or as man and wife; albeit the astrum has another wife, where it hatches its essence, viz. the moon, which is the wife of all the stars (but especially of the sun). I mean it in the essence of the operation.n7410 ¶99
32. Not that we mean that the astrum is wholly arisen from the punctum of Sol, in that I call it the centre of the stars. It is the centre of the powers, the cause that the powers of the stars do act in the essence; it opens their powers, and gives its power into them, as a heart of the powers, and they mutually rejoice in its essence, that they are moved to act or desire in its essence.n7410 ¶100
33. And even here lies the great Mystery of the creation, viz. that the internal, viz. God, has thus manifested himself with his eternal speaking Word, which he himself is: the external is a type of the internal. God is not alienate: in him all things live and move, each in its Principle and degree.n7410 ¶101
34. The outward properties dwell in themselves in the external, viz. in the expressed Word, and are wholly external; they cannot in their own strength reach the powers of the holy world; the holy world alone penetrates them: it dwells also in itself: But in the punctum of Sol the eighth number is open, viz. the eternal nature, the eternal magical fire;n7410 ¶102
and in the fire the eternal tincture, which is the ninth number; and in the tincture the cross, where the Deity manifests itself, which is the tenth number: and beyond this manifestation is the eternal understanding, viz. the ONE, that is, God, JEHOVAH, viz. the ABYSS.n7410 ¶103
35. Not that God is divided: we speak of his manifestation alone, from what ability and power the sun has its shining lustre, that the same is immutable, so long as time endures; namely, from the lustre of the fiery tincture of the eternal, spiritual, magical fire.n7410 ¶104
36. For its lustre or shining light has a degree of a more deep original than the external world has manifest in itself. This the wise heathen have observed, and adored it for God, seeing the true God, who dwells outside all nature in himself, was not known unto them.n7410 ¶105
The Twelfth Chaptern7410 ¶106
Of the Six Days' Works of the Creationn7410 ¶107
1. That God has created heaven and earth and all things in six days, as Moses says, is the greatest Mystery, wholly hidden from the external reason. There is neither night, morning, nor evening in the deep above the moon; but a continual day from the beginning of the outward world even to the end of the same.n7410 ¶108
2. And albeit the creation was finished in such a time as in the length of six days, yet the days' works have a far more subtle [or abstruse] meaning: for the seven properties are also understood therewith, six whereof belong to the active dominion, to good and evil, and the seventh, viz. the essence, is the rest, wherein the other properties rest, which God has expressed and made visible.n7410 ¶109
3. We have in the dominion of the planetic orb the figure, how the six properties of the active life (which rest in the seventh) have, in six days, out of the inward spiritual world, introduced and manifested themselves in an external visible world of four elements: for the planetic orb has its rise from the punctum of Sol; for there was the royal place of the hierarchies, of which the whole circle (between the stars in the internal and external) is a member or Corpus.n7410 ¶110
4. But seeing the prince of the hierarchies (when he sat in the heavenly essence in the rest) did fall, and aspired to or for the centre of the eternal nature, he was cast into the darkness: and God by his motion created [for] him[-self] another prince out of this place (but without divine understanding) for a ruler of the essence; and that is the sun.n7410 ¶111
5. From this place proceeded, in the divine motion, the seven properties of nature (understand, the planets) which govern the essential being in good and evil (in which [essence] Lucifer sat, and whence he was cast, and lost his dominion in the essence); and as the seven properties have their dominion in the beginning of each day in the week, even so were the six days' works of the creation.n7410 ¶112
6. for Lucifer forsook the rest of his hierarchies, and entered into the eternal disquietness. Now, God has created all things of this world in six days, and rested on the seventh day from the creation, which is Saturday, according to the Scripture; that is, from the day of rest, understand from the eternal day of rest, he has moved himself to the creation; and in the first form of nature he began the first day; that is, he has brought it forth out of the impression, and moved himself with his Word: this was the most inward motion according to the speaking Word of power.n7410 ¶113
7. Then began, in the expressed Word, Sunday, that is, the true paradisical day, where the powers did mutually work in each other in great holiness and glory; for on Sunday the enkindled sulphur and salniter of the earthly property was created out of the great deep of the whole hierarchy, out of the spiritual worlds, into a mass (which is the terrestrial globe), and was put forth out of the austere property of the first form of nature.n7410 ¶114
8. Even then began the first hour of the first day: and the power of nature did mutually rule in great joy in the expressed Word, out of which power of joy the sun was created on the fourth day in the princely place: so that this power, whereout the sun was created, ruled the first hour of the beginning of the world; and so it began its dominion, which continues even unto the end of the world: and therefore the sun rules the first hour on Sunday; and the day is rightly so called.n7410 ¶115
9. The words of Moses concerning the creation are exceedingly clear, yet unapprehensive to reason, for he writes thus: In the beginning God created the heaven and the earth. And the earth was without form and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, and it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night.n7410 ¶116
And out of the evening and morning was the first day 1) (Gen. i.n7410 ¶117
10. The whole understanding is couched in these words: for the beginning is the first motion, which came to pass when prince Michael fought with the Dragon, when he was spewed out with the creation of the earth. For even then the enkindled essence, which with the enkindling did coagulate itself into earth and stones, was cast out of the internal into the external.n7410 ¶118
11. And he, the Dragon, fell from heaven, viz. out of the holy world, upon the wrath of the earth, as lightning, as it is written: / saw Satan fall from heaven as lightning, says Christ. Moreover, it was wholly dark in the deep above the earth, and the austere endkindled wrath was manifest. For hell was prepared for him, whereinto he fell, viz. into the great darkness of the first Principle, wherein he lives.n7410 ¶119
1 The evening and morning were the first day.n7410 ¶120
12. Here now lies the veil before reason, that it cannot look into the eyes of Moses, for he says: And the earth was without form and void.n7410 ¶121
Yea, without form indeed. Had not the Spirit of God moved upon the internal water (which was amassed with the Fiat in the heaven), and had not God said, Let there he light, the earth would have been yet without form and void.n7410 ¶122
13. With the Word, when God said, Let there be light, the essence of the ens did powerfully move itself in the light's property, not only in the earth, but also in the whole deep: whence 1) on the fourth day the sun was created, that is, enkindled in its place. And in this word Fiat the earth's mass, and also the very power which is called heaven, amassed itself in the essence; all which before was only a spirit, a spiritual essence.n7410 ¶123
14. And with the speaking, as God spoke, Let there be light, the holy power, which was amassed in the wrath, moved itself, and became light in the same essence in the power. And with this coming to be light, the devil's might and strength was wholly withdrawn from him in the essence, for here the light shone in the now anew awakened power, in the darkness; which [light] the prince of wrath could not comprehend; 2) it was also of no benefit to him, for it was the light of nature, which is useless to him.n7410 ¶124
15. And Moses said, God divided the light from the darkness, which is thus to be understood. The darkness remained in the wrathful property, not only in the earth, but also in the whole deep: but in the light's essence the light of nature did arise [or spring forth] from heaven, viz. from the quintessence, whence the astrum was created;n7410 ¶125
which essence is everywhere in the earth, and above the earth.n7410 ¶126
16. Thus the darkness remained in the wrath's property in the essence of the earth, and also in the whole deep of this world. And the nature-light remained in the light's essence, as a working life, through which the holy element did operate and work; in which operation Paradise budded 3) through the earth, and bore fruit until the curse of God. And then the holy bloomings or growth ceased, and the holy element remained as an inward heaven, steadfast, retired in itself.n7410 ¶127
And yet it does diffuse its power through the light of nature, but not so powerfully as in the beginning, for the curse is the cause of its withdrawing; indeed there is no total departing, but yet it is nothing now as [compared with what it was] before the sin of the second created prince, Adam.n7410 ¶128
1 Out of which power or virtue in the light's property.n7410 ¶129
2 Receive or perceive.n7410 ¶130
3 Sprang.n7410 ¶131
17. Thus in the first motion of the Verbum Fiat the heaven (that is, the circle, so far as the Verbum Fiat reached itself forth to the creation) was amassed or enclosed; and the earth was amassed with the Verbum Fiat, and created to the planetic orb. Thus by the separation, viz. of the light and darkness, and by the expelling of prince Lucifer, we are to understand the creation of the first day.n7410 ¶132
18. Now the first day with the manifested Word did convey itself through the other five days, even into the day of rest; where the beginning enters again into the end, and the end again into the beginning. For the first motion of the Word, where the light of has enkindled itself in the essence, is the joy of the creation or creature; which did open itself with the other days through all the properties of nature, where each property may be called a heaven: for it has and brings also its peculiar operation and efficacy along in itself into the rest, 1) and each day one property did move and manifest itself; wherein a peculiar sundry work was manifested and revealed.n7410 ¶133
1 Understand, into the rest of the properties or days.n7410 ¶134
19. The second day we call Monday, and therefore, because the moon rules the first hour of the day: and it is very likely that the ancient wise men have understood somewhat thereof in the light of nature, which they have kept secret and mystical, rather deciphering it by figures than clearly explaining it. And it is to be seen in the names of the seven planets, that they have for certain understood the same;n7410 ¶135
in that they have given them names according to the seven properties of nature, which do so wholly agree and accord, as well with the creation as [with] nature, that methinks they have in part understood the ground of the creation aright, seeing the names of the planets have their rise and derivation so fully and punctually out of the language of Nature. But the reason why it has not been made clear, plain and manifest is (as before mentioned) because of the false magic, that it might remain hidden unto the artists of juggling and collusion in nature, by reason of the great abuse. Wherefore we also shall still let it so remain, and yet hint enough to the understanding of our school-fellows.n7410 ¶136
20. Now of the second day Moses writes thus: And God said, Let there be a firmament between the waters, and let it divide between the waters.n7410 ¶137
Then God made the firmament, and divided the water under the firmament from the water above the firmament: and it was so. And God called the firmament heaven. And out of the evening and morning was the second day (Gen. i. 6-8)n7410 ¶138
21. Moses said, that out of the evening and morning was the second day, that is, out of the manifestation of the first, the second manifestation proceeded and brake forth; and said further, that on the second day God created the firmament of heaven, and separated the waters; the water under the firmament from the water above the firmament.n7410 ¶139
Here now lies the hidden veil, wherein we have hitherto been pointed and directed unto a heaven situate afar off above the stars, without the place of this world. So very blind is reason as to God that it understands nothing of him;n7410 ¶140
and does not consider that the Scripture says of God: Am not I he which fills all things: and, that time and place cannot divide him. Much less is it understood what the water above the firmament is, which they will flatly hold to be a place afar distant, viz. above the stars, whither also we have been shown into heaven.n7410 ¶141
22. But seeing that God out of grace does bestow upon us the understanding, therefore we will set it down for our fellow-scholars who are able to apprehend it; and yet herein we shall write nothing for the selfish wiselings of outward reason, for they have it already in the eyes of their reason, and cannot miss it, they can judge all things: what the Spirit of God reveals, that must be a heresy unto them, albeit they do not understand it: so that they remain without, and do not so much as once know God.n7410 ¶142
23. The firmament is the gulf between time and eternity: but that God calls it heaven and makes a division of the waters, gives us to understand that the heaven is in the world, and the world is not inn7410 ¶143
24. The water above the firmament is in heaven, and the water under the firmament is the external material water.n7410 ¶144
25. Here we must understand the difference between the holy [water] and the outward element- water: the water above the firmament is spiritual in the birth of the holy element; and the water under the firmament is mortal, for it is apprehended in the dark impression; the curse and the awakened vanity is therein, and yet one water is not without the other.n7410 ¶145
26. When I look upon the external water then I must also say, Here is also the water above the firmament in the water under the firmament. But the firmament is the middle, and the gulf therein between time and eternity; so that they are distinct. And I see with the external eyes of this world only the water under the firmament: but the water above the firmament is that which God has appointed in Christ to the Baptism of Regeneration, after that the Word of the divine power had moved itself therein.n7410 ¶146
27. Now the outward water is the instrument of the inward; and the inward water is understood [therein] ; for the moving Spirit in the Word is he which rules the inward water in the Baptism. Dear Christians, let this be spoken to you; it is the real ground.n7410 ¶147
28. But that Moses says, God created the firmament, and called it heaven, is the most intimate secret, of which the earthly man is not able to understand anything: the understanding is barely in the power of the water above the firmament, viz. in the heaven, or (as I might set it down) in the Spirit of God. If he be awake {ne}d in man in the water above the firmament, which disappeared in Adam, as to his life, that [man] sees through all; otherwise there is no understanding here, but all is dumb.n7410 ¶148
29. The creating of the heaven is understood, first how the speaking Word has amassed 1) the manifested powers of the spiritual world, wherein it is manifest, works, and also rules. Secondly, it is understood of the manifested powers of the external world, which the spirit has amassed into the essence of four elements, and closed into the external firmament, that the devil, viz. the prince of anger, cannot reach them;n7410 ¶149
by which he would work with the internal water: so that the powers of eternity do work through the powers of time, as the sun illumines the water, and the water comprehends it not, but feels it only; or as a fire does through-heat an iron, and the iron remains iron. So likewise the outward heaven is passive, and the inward works through it, and draws forth an external fruit out of the outward; whereas yet the inward heaven lies hidden therein in the firmament: as God is hidden in the time.n7410 ¶150
30. And we are to understand with the second day's work the manifestation of the internal heavenly and the external heavenly essence, viz. the manifestation of the water-source, understand, the essence of the seven properties, viz. the corporality, or the laboratory 2) of the other six; wherein the soul or spirit of the outward world works and rules in the external. This working 3) in the most external or inferior heaven next the earth is ascribed unto the moon, for it is the manifestation of the lunar property; not of the star 1) which was first created into the external on the fourth day to be a governor therein, but this same property [is] in the inanimate outward life, viz. in the vegetative life: the vegetative life was opened on the third day.n7410 ¶151
1 Conceived or formed. 2 Operate or work-house. 3 Or operation.n7410 ¶152
31. And when God had ordained the water into sundry places upon the earth, then he moved the external expressed word in the vegetative life. Now Moses says, God spoke, Let the earth put forth herbs, and grass yielding seed, and fruitful trees; each bearing fruit according to his kind; and let each have its seed in itself: and when it came to pass, out of the evening and morning was the third dayn7410 ¶153
Of the third day of the creationn7410 ¶154
32. In the original of the eternal nature, which is an eternal original, the manifestation of the six days' works is very clearly to be found; how the eternal Word has unfolded them out of the invisible spiritual [property] and brought them into the visible: also the form thereof is to be found in the planetary orb, if any has skill to apprehend it.n7410 ¶155
33. for in the eternal nature's birth there is an eternal day. Whatsoever God has manifested and made visible in six diversalls, 2) which are called days' works, that stands in the eternal nature in six distinct degrees in the essence, viz. in the seventh property, in which the six degrees of nature work, and yet also do eternally rest from working; they are themselves the working, which they give in to the seventh, as into their own peculiar rest, wherein their perfection and manifestation consists.n7410 ¶156
1 Star or planet called the moon. 2 Or distinctions.n7410 ¶157
34. And we are to understand nothing else by the creation, save that the Verbum Fiat has amassed the spiritual birth, and introduced it into a visible external dominion and essence. For we see it very clearly in the writings of Moses (albeit we have a glass besides to see), that when God the first day had created the gross part into a mass, that he extracted the fine part out of the same first day's work, and severed and amassed the waters, viz. the spiritual essence, and produced it out of the first day, viz. out of the holy power, into a time; that is, out of the eternal day into an inchoative day.n7410 ¶158
35. Now the third accomplishment of the third day's work is the moving growing life, in which on the first day the light of nature did shine in the essence of the ens, after an external manner: it shone likewise now through the second day, viz. through the water and the heaven. And in this shining light the expressed Word did move itself in the essence, and wrought effectually;n7410 ¶159
and even then the power of the expressed Word from the light of the inward nature did pullulate, and spring forth, through the external nature, out of the heaven through the earth. [And so] now the potentate who was a king and great prince has lost his domination, for the essence of the wrath was captivated in the light of nature, and he with it. And so he lies between time and eternity, imprisoned in the darkness, until the judgement of God.n7410 ¶160
36. In the third day's work the sulphureous, mercurial, and saltish life out of the centre was opened out of the anguish in the outward world's property; and yet there is no anguish to be understood until the fire, but only a senseless forth-driving life, viz. a growth: for the fire-blaze arises out of the anguish, viz. out of the third form of and this is the salnitral flagrat, which severises the powers in the properties, which was moved in the third day's work, where the properties opened themselves, and were mutually unfolded in the salnitral flagrat, each out of itself;n7410 ¶161
which the impression did again receive into itself and made them corporeal in the water. And thence arose and proceeded trees, herbs and grass: each property became excressive 1) in the salniter, and did manifest itself with fruit: as we see plainly how the property of the dark world did mightily force itself along in the outward power: whereupon some herbs and plants are so venomous and malignant; for the earth proceeded out of both the inward worlds to a compaction.n7410 ¶162
1 Or putting or budding forth.n7410 ¶163
37. Now Mars on Tuesday has the first hour of the day in dominion, which day is the third in the creation. And this salnitral fire-flagrat is even the property of Mars: as he is wrathful and fiery, so likewise is this property in the sulphur, where we then do understand the salnitral flagrat for the poisonful Mars; which is the cause of motion and stirring and the compunction in the first impression in the eternal nature, viz. in the dark world.n7410 ¶164
38. In the third day's work God moved the third property of nature, viz. the sulphurous source, in which the fire enkindled, and in the fire-flagrat is the division of the powers; where each property became manifest in itself: Now when God said, Let the earth bring forth grass, herb and trees, that is nothing else, but that when he moved the expressed Word of the powers in the properties, the properties found and felt the light of nature in them;n7410 ¶165
whereupon they became hungry, and were impressed, that is, amassed and compacted or coagulated. Now when as the light of nature found itself in a perceivance, and the nature did feel itself in the sweet light, thereby arose in the coagulation the dominion of joy, viz. the pullulation and growth.n7410 ¶166
For all growth consists in the light and water; when the light penetrates the Sulphur and water-source, then Mars springs up for great joy in the Sulphur.n7410 ¶167
39. This opening began on the third day, and continues unto the end of the world. On the first day the earth was without form and void, for the possibility 1) to the growth was not yet opened. Here the earth was moved and the properties opened, and not only the earth, but the whole deep in the centre of the outward nature made itself external, and yet remained also internal.n7410 ¶168
1 Or ability.n7410 ¶169
The Thirteenth Chaptern7410 ¶170
Of The Creation of the Fourth Dayn7410 ¶171
1. The fourth day Mercurius has the first hour of the day, who causes the sensitive life. Here we understand very fully and exactly the ground of the manifestation of the inward nature into the external; for on the fourth day the sun and stars were created, which are the right mercurial life. Here the fire's property opened itself in the sulphurous-source through the water, and the first essence became manifest through the light of nature, which is a Mercurius Salnitri, an incentive Mercurius, a quick perceptive Mercurius.n7410 ¶172
2. In the third form of nature there is a senseless life in sulphur and Mercurius, but in the fourth there is a feeling life; for the properties are made painful in the fire; and in the oleous [life] they become meek, pleasant and full of joy: therefore now the motion in the oily is feeling from the painfulness.n7410 ¶173
3. Here we now understand very fundamentally how the separation in the fire of the eternal nature has manifested itself in the essence of the outward world with form and shape; for in the enkindling of the fire in the salnitral flagrat two essences do severise, viz. one watery from the devoration in the fire, where the fire devours the rough harsh source of the impression in itself; then out of the consuming there proceeds a great meekness, which is mortified to the fire, and is insensible, and gives the water-source.n7410 ¶174
4. Secondly, the fire-source does sever itself [likewise into its Principle], viz. the properties to the fire-source, which now with the enkindling of the fire are full of pain and sense. This fire-source could not subsist, unless it did again devour [or take] the water into itself whereby it does strengthen itself; whence also the salnitral flagrat arises, where the wrath is dismayed at the essence of the water's meekness; whence arises the feeling, so also the lustre, of the fire.n7410 ¶175
5. For that water which is devoured in the fire is dissolved into a spiritual oil, in which the fire shines; and out of the oil proceeds the air, viz. the moving spirit of the fire which is motive in the fire.n7410 ¶176
6. The air is nothing else but the moving life, where the speaking Word does diffuse itself in the water-source through nature, through the powers of nature, through the fire, in the oil of the nature of the light. It is the fire's life: but it is mortified to the fire, and yet it is made manifest by the fire; it is the life of nature according to the property of meekness.n7410 ¶177
7. Thus in 1) the enkindling of the fire in the light of the fire, which is the light of nature, four properties are to be understood, viz. a fiery, an airy, and an oily (wherein the light is manifest), and a watery;n7410 ¶178
all which do originally spring forth out of the first desire to nature; in that the free lubet introduces itself into a desire and nature; and they all display themselves through the fire into a moving life; and yet there is no intellective life, but only properties to the true life. The intellectual life is the spirited Word, which manifests itself through the properties.n7410 ¶179
These properties are impressed in the Crea T, that is, in the Verbum Fiat, and brought into an essentiality; wherefrom is come a Sulphur Salnitri, that is, a magical astrum, in manner and mode as the mind of man is; which also has thence its real original.n7410 ¶180
8. This salnitral and sulphureous property was brought forth out of the third day's work, viz. out of the fire-flagrat; and thence the fourth motion is arisen, viz. the mercurial, which the Fiat has amassed, and impressed it into it, and made it visible, which are the stars; which are nothing else but properties of the powers of nature. Whatsoever nature is in a little spark in itself, that the whole astrum is in its circle; and what nature is in its hiddenness, and secretness, the same the astrum is, in an open working life. Understand it thus:n7410 ¶181
9. Each star has the property of all stars in it, but hidden in nature, and the star is manifest only in one sole property; else, if the whole nature were manifest in each thing, then all things and essences would be but one thing and essence; and therefore God has, by his sounding Word, moved the Sulphur Salnitri according to the properties, that the distinct severation might be manifest: and this manifestation is a Mercurius; for the eternal-speaking Word, which is called God, has manifested his voice or will through nature.n7410 ¶182
10. Therefore the whole astrum is a pronounced voice (or breathed tone) of the powers, an expressed Word, which does again give forth from itself its spiration and speaking out of the properties. It is an echo out of God's love and anger, out of the dark-and-light-world.n7410 ¶183
11. After the astrum 2) are the four elements, which also have their original out of this fountain; which also have their spiration [or outbreathing] out of themselves; they also speak forth their properties out of themselves, and they are as a body of the stars. For they speak or breathe forth from themselves a corporeal essence; and the stars do breathe forth a spiritual essence out of themselves: and this twofold essence rules mutually in the visible world, as body and soul.n7410 ¶184
1 Or by, or with. 2 Next the stars.n7410 ¶185
12. And we give you this rightly to understand: In each element there lies a whole astrum; the fire has a whole astrum in itself; and also the air, water, and earth, but it is not manifest in them. Therefore God has enclosed [or encircled] the place of this world with a manifest astrum, that it might enkindle the other astrum in the four elements, that the manifest astrum might work in the hidden mystery, viz. in the astrum of the four elements, and procreate wonders. For so a wonderful figure and property may be produced out of a thing, which otherwise is impossible for nature to do, in its own [naked] self.n7410 ¶186
13. Also we are to know, that there is an astrum in the divine magic, which is the fountain of the eternal mind of the abyss, whence nature and all essences are arisen. Likewise there is an astrum in the manifest heavenly world, and also an astrum in the dark hellish world.n7410 ¶187
And these astrums 1) are but one only astrum, but they are severised into distinct degrees and principles; that which in the outward world is open and manifest in the figure, the same is manifest in power in the spiritual world, and not in forms.n7410 ¶188
1 Or constellations.n7410 ¶189
14. And we understand, that the Verbum Fiat on the fourth day moved the fourth property of nature, viz. the fifth essence, and opened it out of the sulphureous property out of the fire-flagrat, viz. out of the third property. And thus an astrum became manifest in the air, which are the visible stars; and an astrum in the fire, which is the rational life of all creatures; and an astrum in the water, which is the vegetative life; and an astrum in the earth, which is the wrathful earthly life.n7410 ¶190
15. The fiery [astrum] gives soul; and the airy, spirit; the watery affords the mansion of the soul and the spirit, viz. blood, wherein the tincture of the fire and light dwells; and the earthly gives flesh. And every of the four astrums gives a spirit and body according to its property. Only, God has thus associated one unto another, that the one might be manifest in the other, and be jointly together one body; like as all the four elements are only one element, but they divide themselves into four properties according to the centre of nature.n7410 ¶191
16. Therefore astrums do procreate out of themselves their officer, viz. the outward nature, that is, the soul of the outward world, as a constantly enduring mind; wherein lies the omnipotency, as a manifest Great Mystery. In this officer God has awakened and raised a king, or as I might set it down by way of similitude, a nature-god, with six councillors, which are his assistants;n7410 ¶192
that is, the sun, with the other six planetic stars, which were spoken forth out of the seven properties out of the place of Sol; and in the speaking were introduced into a rolling sphere, according to the property of the eternal generation in the centre of nature. And this was opened in seven degrees out of the birth; where the first degree of the motion in the light of nature,n7410 ¶193
(from the inward spiritual fire-and-light- world), was the sun, which receives its lustre from the tincture of the inward fire-and-lightworld: it stands as an opened punctum to the fire-world. See Threefold Life of Man, ch. 4: pars. 16-49.n7410 ¶194
17. And with the spiration the sixfold life of the six degrees of the days' works and forms of the centre came forth externally and severised itself; after the kind and nature of the eternal birth. As first, Venus which is the water-source out of the meekness out of the mortification in the fire, which is a desire of meekness from 1) the fire, for the fire enkindles the meekness whence it is desirous. This is now the love-desire according to the spirit, and according to its essence it is water; which water in the metals affords the noble corpus solis.n7410 ¶195
1 By reason of.n7410 ¶196
18. This Venus, seeing she (as to her own natural right) is mortified to the fire, is submissive, and gives the holy water; understand, as to her own peculiar property; which [water] is holy in the spirit, and yet in the essence it is captivated in the wrath, where it gives the material water according to the deadly property. It gives body unto all the seven metals, and essence to all the six planets: which we see in the metals;n7410 ¶197
for each planet makes its essence in its property according to itself. As the Sun, in gold; the Moon in silver; Jupiter in tin; Saturn in lead; Mercurius in quicksilver; Mars in iron; and yet it is the essence of the Venus property alone: but they give their power and spirit into it, and hold the body for their own, seeing they rule the same.n7410 ¶198
19. This Venus property in the place of Sol sank downwards in the first egress; and the fire-source above it is Mars; and out of Venus property beneath, the heavy sound, and that is Mercurius, out of the Sulphur Salnitri through the water; and upwards out of Mars, the power of the fire and light, that is Jupiter; and beneath, from Mercurius, the essence of the desire, where Venus comprehends the essence in her fiery desire, as a body of the powers, that is Luna; and above Jupiter, Saturnus, viz. the expressed or spirated impression of the first form of nature.n7410 ¶199
20. These properties were spherated in the spiration, in manner as the birth of nature is in the essence, which the Verbum Fiat received and amassed into a body, and ordained it for dominion unto the four astrums, over which he has appointed angelical rulers as a supreme council: which we give only a hint of here, seeing we have spoken thereof at large in another place.n7410 ¶200
The Fourteenth Chaptern7410 ¶201
Of the Creation of the Fifth Dayn7410 ¶202
1. Now when God had opened the astrum and four elements as a moving life, wherein the superior astrum gave the distinction in the moving life, and actuated the four astrums in the four elements, then he educed out of the essence of all the astrums and elements, through the motion of his speaking Word in the Verbum Fiat, the impress or express, as the power of that same life, which was free from the pain, and amassed it through the Verbum Fiat, and spoke forth that same life, by the holy eternal- speaking Word through the Fiat, into forms and shapes, according to the properties of the astrums in the spiritual corpus, in which the Fiat or the desire attracted the elements according to the outward essence unto itself as a body.n7410 ¶203
2. And thence were creatures produced in all the four elements; in each astrum according to its property: as birds in the astrum of the air; fishes in the astrum of the water; cattle and four-footed beasts out of the astrum of the earth, and four elements; likewise spirits in the fire-astrum, which also is in the other elements. And we see very exactly in the difference of the creatures that the degrees of the astrumn7410 ¶204
[or constellations] are so distinct and various. For the worms of the earth live in the third degree, viz. in the fire-flagrat, in the Sulphur, Mars, and Mercury, in the life devoid of understanding; and whereas they have an understanding [or instinct] by the enkindling of the superior astrum, in which third degree in the property also grass, herbs and trees do stand, and yet they receive assisting influence from the superior [astrum] in the enkindling, by which they are otherwise qualified.n7410 ¶205
3. And we see, that each kind has a spirit and body according to the degree of its astrum; for we understand, that out of one astrum many kinds of creatures do proceed: the cause whereof is that each astrum has again its degrees in itself. For there is in each astrum whatsoever all the astra have; but yet in sundry distinct degrees in the manifestation; and therefore the properties in each astrum are manifold: so also divers sorts of creatures are proceeded from each astrum. The spirit of each kind is from the astrum, but all kinds must use the four elements; for they arise out of that fountain whence all the astra do originally proceed.n7410 ¶206
4. On the fifth day Jupiter has the dominion of the first hour of the day among the planets; and that, because he has his original in the creation of the astrum out of the fifth degree of nature, viz. out of the power of the sulphureous and salnitral oil; and that on the fifth day this Jovial property was opened and educed, out of the fourth day's property, as a pleasant powerful life out of all the constellations;n7410 ¶207
unto which life God created all creatures, except man, each out of the property of his constellation, out of his degree. So that they might all live in the soul of the outward nature, and be under the government of one officer; which is the outward constellation wherein the sun is chief regent.n7410 ¶208
5. Each constellation has its compaction of Sulphur and Mercury; the Sulphur gives essence, and Mercurius gives spirit into the essence; and from both these Sal is generated, viz. out of the sharp Fiat according to the property of Sulphur and Mercury. And out of these three properties, viz. out of Sulphur, Mercurius, and Sal, all creatures entered into a life and creatural being. And now such as the Sulphur was on each place in every punctum in the property, as was taken or conceived in the Fiat, in the motion of the fifth property, in all the elements, even such a creature was opened or brought forth. As the compaction was coagulated in each punctum, so each kind had its spirit and seed in itself to generate and bring forth again.n7410 ¶209
6. The two sexes, viz. the male and its female, arise from the separation of the watery and fiery tincture in Sulphur, for the separation was in the Verbum Fiat, where, out of one sulphur, in one only punctum, two sexes came forth out of one essence, viz. the fiery property in itself to a male, and the light's or water's property to a female, where then both tinctures severed.n7410 ¶210
7. And as we see that the fire cannot burn without the water, and the water were a nothing without the fire, and they mutually beget one another, and also do again vehemently desire each other; and their right life consists in their conjunction, in that they have produced each other, and afterwards do enter into and mutually embrace each other as one;n7410 ¶211
where also they are again changed in the fire into one; and yet do again proceed forth from the fire in one essence, viz. in an oleous property, in which they stand in the bond of the highest lovedesire; for their light shines in the oil. And as the fire-world desires the light-world, and the light-world the fire-world, as father and son, the like also is to be understood of the two sexes.n7410 ¶212
8. The female is from the male, as the tincture of the light and water is from the fire; and they jointly belong together in nature as one. Thus the one may not be without the other, and they have a very ardent longing after each other, for the tincture of the light, viz. Venus's tincture desires the fire's tincture, and the fire the light's, as its pleasing 1) delight.n7410 ¶213
1 Meekning.n7410 ¶214
9. For Venus gives essence, and the fire takes the essence to its life, and yields out of the received essence the light; and in the fiery light the oil, and out of the oil again the water and essence. And hence it is that all creatures do desire copulation, each with its own kind; and so they do generate a third, viz. an assimulate, according to two in one: every ens brings forth a similitude according to itself.n7410 ¶215
10. And we see very clearly that each kind is created out of a sundry ens, each out of a different degree; and how each kind lives in its mother, whence it has taken its original; and that it cannot live in another degree. As the beasts upon the earth, which are a limus of the earth and air: therein they live; and thence they take their food and nourishment; for the Fiat extracted them out of the earth's property and amassed them in the fifth manifestation of the essence, as a sulphur of the fifth ens, whereon the four depend.n7410 ¶216
11. The birds were created in the sulphur of the air, therefore they fly in their mother; also the fishes in the sulphur of the water; and the worms in the sulphur of the earth. Thus each thing lives in its mother whence it was taken in the beginning, and the contrary is itsn7410 ¶217
12. And the essence and life of this time is nothing else but a contemplation of the inward spiritual world; what the possibility of eternity has in it, and what kind of spiritual play is in the ens of the inward spiritual world, accordingly it came forth into a creatural being, out of good and evil, into a time; and that, through the divinen7410 ¶218
13. And hereby the kingdom and dominion of the prince of the place of this world was taken from him, for the ens has introduced itself into another Principle, wherein he cannot be; for he was not made a creature in this Principle, and he has no life therein, save only in the property of the awakened wrath in the vanity.n7410 ¶219
The Fifteenth Chaptern7410 ¶220
Of the Sixth Day's Work of the Creationn7410 ¶221
1. The sixth day in the creation is Friday, on which Venus rules the first hour of the day; which does rightly signify unto us the order of the degrees, how the eternal-speaking Word has manifested itself with nature, through the time; how the spirit has brought forth the six properties of nature into six degrees or days into a working life, and yet has introduced them all again into the seventh, viz. into the rest, or into the mansion wherein they should work;n7410 ¶222
denoting that all whatsoever that they should work, manifest and produce out of the wonders of the eternal wisdom should reenter into the one, viz. into the rest; which is the seventh property; viz. a house of the working life, wherein it should stand as a figure to the contemplation of the great glory of God.n7410 ¶223
2. Now, when God had educed the five days of nature through five properties or degrees, into five constellations, (all which are not indeed constellations, but a fountain of an astral property), viz. into a sundry peculiar heaven, as it might be given and expressed to the understanding, then he did, on the sixth day, educe out of the Jovial property, viz. out of the fifth constellation, the sixth, viz. he produced out of the Jovial power the fiery love-desire; wherewith he rules through all the constellations. Whence it is that each life does long after its likeness; that is, it again desires such a creature as each life has in it.n7410 ¶224
3. Each life desires, in this Venus-property, to generate again such a creature as it is in itself: Hence arises the strong ardent imagination and fiery desire, that the properties do again desire into one, viz. into the fountain whence they proceeded; for in the same they may generate the assimulate of themselves.n7410 ¶225
4. Now when God had educed this fiery love-desire out of the centre through all the properties, then nature was now desirous (in this love-property) of the likeness of God, viz. [of] a similitude according to and in the generation of the holy love-desire; that so this holy constellation of the love-desire might also be creaturised and figurised.n7410 ¶226
5. And seeing this love-desire was educed out of all the properties of nature and the heavens, viz. out of the Verbum Fiat, wherein all the creatures lay from eternity in a Mystery, and [was] introduced into a separation, viz. into a sundry distinct degree, therefore now the property longed to be an image of all degrees and properties, viz. a living, rational and understanding image, according to the manifestation of this manifested property.n7410 ¶227
6. Now said the speaking Word in the Verbum Fiat, Let us make man: that is, out of the mesh 1) of all essences, out of the property of all powers and constellations, the love-desire desired a limus out of all essences for a living image: An image that may be like and resemble Us: and let them have dominion over the fish of the sea, and over the fowl of the air; over the cattle, and over all the earth, and over every worm (or creeping thing) that creeps upon the earth.n7410 ¶228
1 Mass or mixture.n7410 ¶229
7. Understand this thus: The sixth property of nature (viz. the love-desire) was produced, expressed or breathed forth out of all the properties, and was the desirous life in the joy, viz. in the light of nature. This was not itself a limus, but it was the desire to the limus; for the speaking Word which God expressed moved therein, viz. the intellectual life. God was therein manifest.n7410 ¶230
8. This manifested word of God desired, in this love-desire, a limus out of the earth and all the created essences, out of all the constellations and degrees, for a body unto itself; therefore God said, an image that may rule overfish, fowl, beasts, worms, and over the earth, and all the essences of the constellations. Now, if it must have dominion therein, then it must be thereout; for each spirit rules in its mother whence it is arisen and proceeded; and eats of its mother.n7410 ¶231
9. But here we must rightly understand this love-desire in the expressed Word. The expressed Word had, in this Venus-desire, the desire of all heavens, that is, of all entities and properties in itself, viz. the properties of the inward spiritual holy heaven, which is the mansion of the power of God; and of the outward created heaven, with the heavens of all constellations and elements; yet not essentially [or in substance], but as a spiritual desire: and these properties desired, in the spiritual desire, to be essential.n7410 ¶232
10. Now the text in Moses speaks very clearly and fully, where it says, And God created man in his own image, in the image of God created he him. By the creating is understood the body, which is twofold, viz. a spiritual body and a corporeal; for the Venus-desire is a spiritual body;n7410 ¶233
and that which it has attracted unto itself in the Fiat into the desire of the spiritual body, that is a fleshly body. The Verbum Fiat itself did figurise and form it into a spiritual man, out of all the three Principles, viz. according to the inward divine world, both according to the fiery-light- world and the outward world.n7410 ¶234
11. And the spiritual body is the image of God, which the Fiat clothed with the essence out of all the essences, viz. with the heavenly holy essence, the heavenly holy corporality of the inward holy love-desire. And from the outward love-desire [it was clothed] with the limus of the earth and the other elements, together with the visible constellation of the third Principle.n7410 ¶235
12. The inward holy man was in the heaven of God, and the outward man was in the outward heaven, a limus of the outward heaven, and the inward man a limus of the holy spiritual heaven. Therefore says Moses very rightly, God created man in his image, to the image of God: for in betokens that he was known by the spirit of God in this essence from eternity in the Mystery of wisdom as a constellation of magical power. Into this knowledge God introduced the essence, and created the essence to the image of the magical image of God.n7410 ¶236
13. Thus understand by the inward creating the true heavenly image, viz. a holy [spiritual] man out of all the properties of the angelical divine world. Understand the inward body for the one only element, whence the four were expressed; and understand the outward man for the outward world, with the stars and four elements, viz. fire, air, water and earth, and also for the outward tincture, which is linked with the inward in the holy expressed Word, and is only severed by a Principle; where also the inward puts forth an external life out of itself. The inward is holy, and the outward [life or Principle] in the tincture were likewise holy, if the curse were not come into it by reason of the awakened vanity; yet if the vanity be severed by 1) the tincture, then it is holy, and a paradise, which shall open itself at the end of this world.n7410 ¶237
1 Or from.n7410 ¶238
14. And Moses says further, God breathed into man the breath of life, and he became a living soul: this signifies the living, speaking, understanding spirit, out of all the three Principles, viz. out of the inward fire-world, which is manifest through the dark world; and out of the holy light-world, and out of the outward aerial-world: this is the soul.n7410 ¶239
15. The inward fire-breath is the true eternal creatural soul; and the light-breath is the true understanding spirit of the soul, wherein it is an angel; and the outward air-breath is the rational soul in the vegetative bestial life, wherewith man rules over all the creatures of this world. That is one only soul in three Principles, according to the image or likeness of God.n7410 ¶240
16. As the only understanding of the abyssal unsearchable Deity has manifested itself with three Principles, so likewise he has breathed into the created image the same spirit, viz. the true life out of all the three Principles. The body is a limus of all essences, and the soul is the expressed Word, viz. the power and understanding of all essences, viz. the manifestation of the divine understanding.n7410 ¶241
17. The spirit of God has inspired or given in itself from the properties of all the three Principles, into the created image, viz. the Father of all essences has breathed or spoken forth the spirit, through his eternal-speaking Word, out of all the three Principles, out of the whole essence of the powers; or, as I might set it down, he has inspoken it, viz. the egressed sound or expressed voice of the understanding which, through the motion of God, did educe and manifest itself through the eternal and temporal nature. The same [spirit] God did again in-speak or, as the text in Moses has it, breathed [itself] into this only image, for a ruler of the body and all other creatures.n7410 ¶242
18. And the soul, in its real life and understanding, consists in three kingdoms: the first is the eternal nature, viz. the potent might of eternity, the dark and fire-world, according to which God calls himself a strong zealous angry God, and a consuming fire, in which Lucifer has wholly diabolised himself.n7410 ¶243
19. The second is the holy light-world, where the eternal understanding has displayed itself through the fire's-sharpness, in the light of the great fiery love-desire, and turned the wrathful dark-and-fiery propery to a kingdom of joy; which is the true manifestation of the Deity; and it is called the holy heaven of the angelical delight and bliss.n7410 ¶244
20. The third kingdom or world is the outward astral and elemental kingdom, viz. the air, with its domineering constellations, wherein all the five outward constellations rule, viz. the superior, and the inferior of the four elements, out of which the five senses take their original, wherein the vegetable and reasonable life consists. This is the animal soul, which rules in all the creatures of this world, so also in all the outward heavens or constellations, and in all the earth or essences of the outward world.n7410 ¶245
21. Understand it thus: the fire-breath out of the first Principle rules in its original, viz. in its own mother, whence the spirit of God amassed (or moulded) it, viz. in the centre of the eternal nature, in the might of the dark-and-fire-world. And it is the cause of the light-life; and also of the air-life: if that were not, then none of the others would be.n7410 ¶246
22. And the light-breath rules in the second Principle, viz. in the holy kingdom of the manifested power of God, which is the mansion of the holy spirit of God, the temple of God, viz. in the heavenly holy essence;n7410 ¶247
understand, in the holy spiritual body of the holy pure element, which, with its properties, stands in equal weight and measure, as a fit prepared instrument of the spirit; wherein he manifests God's wonders out of the eternal wisdom, and introduces them into the melody of joy, viz. into the holy harmony of the eternal-speaking Word of God, into the divine kingdom of joy, viz. into the manifestation of the divine powers; in which the holy spirit is the true musician.n7410 ¶248
23. And the air-spirit rules also in its mother, whence it originally stood, viz in the outward world, in the figure and similitude of the inward world, viz. in the outward mystery of time; and manifests its mother, which is brought forth out of eternity into a time, to the contemplation of the wonders of the wisdom of God.n7410 ¶249
24. And yet there are not three souls, but only one. But the soul stands in three Principles, viz. in the kingdom of God's anger, and in the kingdom of God's love, and in the kingdom of this world. And if this were not, then it could not be said, the soul went into heaven or hell, if they 1) were not in it. When the air, viz. the outward kingdom of time does leave the soul, then is the soul manifest either in the dark fire-kingdom of God, or in the holy kingdom of light, in the love-fire of the power of God; whereunto it has given up itself in this life-time, therein it stands when it foregoes the outward life.n7410 ¶250
1 Heaven and hell.n7410 ¶251
25. And we are in no wise to think that the soul is God himself; who is neither nature nor creature, also dwells in nothing, save only in himself; and yet dwells through all things, and is neither far off nor nigh unto any thing. But the soul is the expressed Word, the formed Word; it is the spirit and the life of the three Principles of divine manifestation. But if it were God, then it were immovable, and no judgement could pass upon it.n7410 ¶252
26. But a judgement may pass upon it, if it departs out of that order wherein God introduced it in the beginning; if it goes out of the divine harmony, out of the order of the manifested word of God's power, if it cloth manifest or produce another will in itself, viz. other properties out of the strong might of the eternal nature.n7410 ¶253
27. The whole man with body and soul is threefold; and yet but one only man. The body is out of a threefold essence; and the soul is out of a threefold property of the spirit. An example thereof you have in the fire, light and air: the fire has another property than the light and air have. The fiery body is the eternal constellation, viz. the magical constellation, the Great Mystery, out of which the outward constellation was produced, and brought into a creatural being orn7410 ¶254
28. The fiery spirit, viz. the fiery soul, dwells in the fiery spiritual body; and in the light's body (which is from the holy element, viz. from the true heavenly image, which consists in a spiritual Sulphur, Mercurius and Sal) dwells the holy soul, viz. the true spirit of the soul, which is a temple of God; and in the outward body (which is a limus of the earth and the other elements), viz. in the outward constellation of the five senses, the outward soul, viz. the real spirit of the outward world does dwell.n7410 ¶255
29. Each property of the soul has a corporeal property in itself; which may be called a heaven, viz. a sundry special magical astrum; as the fiery property of the soul has a body from the inward constellation of the dark and fire-world, which is a spiritual body.n7410 ¶256
30. And the lucid 1) property of the soul has a spiritual, oleous and watery body, wherein the two properties of the highest tincture of the fire and light do open the lustre and beauty of the colours, wonders and virtue of the divine wisdom. This water is the water above the firmament, of which Moses speaks; and this oil is the holy oil of the divine powers; and this was a usual type in the Old Testament, in that the real oily body of the heavenly property did disappear in Adam in the awakened vanity; so God ordained the type of the new Regeneration with an unction of oil, wherein he powerfully wrought through the promised Covenant, as in a type.n7410 ¶257
1 Or light.n7410 ¶258
31. The third outward property of the soul has likewise every way such a body of many constellations in it, as always the inward properties; all which multiplicity of properties may be called heavens.n7410 ¶259
For each property of the outward body has a magical constellation; as there is a body of the sulphurean constellation of the earth; also a body or constellation of the mercurial, poisonful life; also a body of the salt-powers of bodies; also a body of the soul of the outward viz. of the upper created constellation; all according as the outward powers of the outward soul are. Thus each power has a corporeal property in it: and thus also the inward powers of the spiritual property are to be understood with the inward body.n7410 ¶260
The Sixteenth Chaptern7410 ¶261
Of the Difference of the Heavenly and Earthly Mann7410 ¶262
1. When we consider the image of God which God created in Paradise unto the eternal uncorruptible life, then we can in no wise say of the gross fleshy image, that the gross property of the earthliness is the image of God, which can possess the holy world: for it is not of the same essence and ens, whereof also Christ speaks: The spirit is life; the flesh profiteth nothing: also, flesh and blood shall not inherit the kingdom of heaven. And yet verily the true body is couched in this bestial, gross property; as the gold in the ore.n7410 ¶263
2. All that is earthly on man, that is bestial and corruptible, and not man. Albeit God created man an external body out of the limus of the earth; yet it is not to be considered of us, as now it is. For the true human body, according to the inward world, is a spiritual Sulphur, a spiritual Mercurius, and a spiritual Sal: each property of the soul has a corporeal or essential quality on it.n7410 ¶264
3. God created such a body as the soul was in its essence, viz. in the spirated Word of the understanding; and breathed the soul thereinto for the understanding; also, the outward sulphurean body is in no wise the gross beast which passes away and returns not again. The true, real body, which is hidden in the grossness, is a spiritual body, in comparison to the grossness: it is created indeed in flesh and blood; but in a fixed, steadfast [uncorruptible flesh and blood].n7410 ¶265
4. By the lust and imagination of Adam the grossness was manifest; the true outward body is a sulphureous, mercurial and saltish property; a pure essential power, according to the nature of the soul: That which the soul is in the spirit, the same is the true human body in the essence, as a mansion of the soul.n7410 ¶266
5. All the properties of the inward holy body, together with the outward, were (in the first man) composed in an equal harmony, none lived in self-desire, but they all gave up their desire unto the soul, in which the divine light was manifest, as in the holy heaven. The light shone through all the properties, and made an equal temperature in the properties; all the properties gave their desire into the light, viz.n7410 ¶267
into the manifested sweetness of God, which penetrated all the properties; in which penetration they were all tinctured with the sweet love; so that there was nothing but mere pleasing relish and love-desire and delight between them.n7410 ¶268
6. The inward holy corporality from [of] the pure element penetrated through the four elements, and held the limus of the earth (viz. the outward sulphureous body) in itself as it were swallowed up; and it was really there, but in manner as the darkness dwells in the light, and yet its darkness cannot be manifest for the light; but if the light extinguishes, then the darkness is manifest.n7410 ¶269
7. Thus the inward man held the outward captive in itself and penetrated it, as a fire through-heats an iron, that it seems as if it were all fire; but when the fire goes out, then the dark, swart iron isn7410 ¶270
8. Thus likewise was the first man when he stood in Paradise, in his fixed condition, in manner as time is before God, and God in the time; and they are distinct, but not parted asunder. As the time is a play before God, so also the outward life of man was a play unto [before] the inward holy man, which was the real image of God.n7410 ¶271
9. The outward spirit and body was unto the inward as a wonder of divine manifestation, according to the fire-dark-and-light world, a mirror of the great omnipotence and omniscience of God: and the inward was given unto it for a ruler and guide.n7410 ¶272
10. As God plays with the time of this outward world, so likewise the inward divine man should play with the outward in the manifested wonders of God in this world, and open the divine wisdom in all creatures, each according to its property; so likewise in the earth, in stones and metals, in which also there is a twofold essence, viz. one from the original of the dark fire-world, and one from the original of the holy light-world.n7410 ¶273
11. All this was given him for his play: he had the knowledge of all tinctures: all was subject to him; he ruled in heaven and earth and over all the elements, so also over all the constellations; and that, because the divine power was manifest in him: no heat nor cold did annoy him. As a tincture penetrates a body and preserves it from sickness, and as the warmth of the sun defends the body from cold, so likewise the highest tincture of the fire and light, viz. the holy power of the inward spiritual body, penetrated the outward body of flesh and blood, and took every outward elemental property, as also the limus of the earth, into its preservation or protection.n7410 ¶274
12. for as there was a temperature in the body of the inward and outward man, so likewise there was nothing without the body that could either destroy or annoy this temperature. As gold endures in the fire, and as a tincture penetrates all things, and yields or gives way unto nothing, so likewise man was not subject unto any thing, save only and alone to the only God, who dwelt through him, and was manifest in him with the power of the holy essence: and this was an image and likeness of God, in whom the spirit of God inhabited.n7410 ¶275
13. Reasons will understand us amiss, and say, I speak of a twofold man. But I say no ! I speak only of one only man, who is a likeness according to God, viz. according to the manifested God, according to the expressed formed Word of the divine power, of divine understanding.n7410 ¶276
14. As all things are in God essentially [in essence], and yet he himself is not that very essence; and yet that essence rules every essence according to its property; so likewise the inward spiritual man is an image of the formed Word of divine power, and the outward an image of the inward, viz. an instrument of the inward. As a master must have an instrument wherewith to finish and perform his work, so likewise the outward man from the limus of the earth and four elements, with its outward constellation, is only an instrument of the inward, wherewith the inward frames and makes what the inward spirit of the soul wills.n7410 ¶277
15. As we see that the will is the master in all purposes and undertakings; and [we] see further, that the inward man has divine will and desire, but the outward [has] only a bestial [will], which is so by reason of the fall. The whole man is but one only man, but his property lies in sundry degrees, according to the inward and outward heavens, viz. according to the divine manifestation through the seven properties of nature.n7410 ¶278
OF THE CREATION OF THE SEVENTH DAY
16. God created all things in six days out of the seven properties, and introduced the six days' works of the manifestation of his creature into the seventh, wherein every life should work as in one body; for the seventh day and the first belong mutually to one another as one. For the six properties of the eternal nature are all couched in the seventh, as in a structure [operate or work-house] of the other six; the seventh property is a mystery or essence of all the others; and out of the seventh day the first day has taken its original and beginning.n7410 ¶279