out of his [man's] heart, for he can neither see nor comprehend them: and though he rageth and raveth in the outermost birth in the flesh, as in his castle of robbery or fort of prey, do not despair; only take heed that thou thyself bring not the works of wrath into the light of thy heart. Then thy soul will be safe enough from the deaf and dumb devil, who is blind in the light 121. Thou shouldst not suppose that which I write here to be as a doubtful opinion, questionable as to whether it be so or no: For the gates of heaven and of hell stand open to the spirit, and in the light it presseth through them both, and beholdeth them; also proveth or examineth them; for the astral birth or geniture liveth between them both, and must endure to be squeezed.* * "and must endure to be squeezed"—und muss sich wol quetschen lassen = and must itself be willing to suffer the pain of being squeezed between the doors of heaven and of hell, as between a door and its jamb. 122. And though the devil cannot take the light from me, yet he often hideth or eclipseth it with the outward and fleshly birth or geniture, so that the astral birth or geniture is in anxiety, and in a strait, as if it were captivated or imprisoned. 123. These are only his blows and strokes, whereby the mustard seed is overwhelmed, covered and obscured: Concerning which also the holy Apostle Paul saith, [Cor. xii. 79] that a great thorn was given him in his flesh, and he besought the Lord earnestly to take it from him, whereupon the Lord answered, Let my grace be sufficient for thee. 124. For he also was come to this place, and would fain have had the light without obstruction or hindrance, as his own in the astral birth or geniture. But it could not be; for the wrath resteth in the fleshly birth, and must bear or endure the corruption or putrefaction in the flesh: But if the fierceness should be wholly taken away from the astral birth or geniture, then, in that [birth], man would be like God, and know all things, as God himself doth. 125. Which now [in this life] at present only that soul which qualifieth, operateth or uniteth with the light of God knoweth, though it cannot perfectly bring it back again into the astral birth or geniture; for it is another person. 126. Just as an apple on a tree cannot bring its smell and taste back again into the tree, or into the earth, though it be indeed the son of the tree: So it is in nature also. 127. The holy man Moses was so high and deep in this light, that the light transfigured the astral birth also, whereby the outermost birth of the flesh in his face was transfigured; and he also desired to see the light of God perfectly, in the astral birth or geniture. 128. But that could not be; for the bar or bolt of the wrath lieth before it: For even the whole or universal nature of the astral birth in this world cannot comprehend the light of God, and therefore the heart of God is hidden and concealed, which, however, dwelleth in all places, and comprehendeth all. 129. Thus thou seest that the day was created before the time of the sun and stars; for when God said, [Gen. i. 3] Let there be light; there the light brake through the darkness, but the darkness did not comprehend it, but remained sitting in its seat.*
* " remained sitting in its seat." See Ch. 25, par. 82. 130. Thou seest also how the wrath of God lieth hid and resteth in the outermost birth of nature, and cannot be awakened, unless men themselves rouse or awaken it, who with their fleshly birth or geniture qualify, operate or unite with the wrath in the outermost birth of nature. 131. Therefore if any one should be damned into hell, he ought not to say that God hath done it, or that God willeth it to be so; but man awakeneth or stirreth up the wrathfire in himself, which, if it groweth burning, afterwards qualifieth, mixeth or uniteth with God's wrath and the hellish fire, as one thing. 132. For when thy light is extinguished, then thou standest in the darkness, and in the darkness the wrath of God is hidden, and so if thou awakenest it, then it burneth in thee. 133. There is fire even in a stone, and if you do not strike upon the stone, the fire remaineth hidden, but if you strike it, then the fire springs forth; and then, if any combustible matter be near it, that matter will take fire and burn, and so it cometh to be a huge fire; and thus it is with man also, when he kindleth the resting wrathfire, which otherwise is at rest. Of the Night. (Nacht). 134. The word (Nacht) conceiveth itself first at the heart, and the spirit grunteth with or in the astringent quality, yet not wholly comprehensible to the astringent quality; afterwards it conceiveth itself upon the tongue: But all the while it grunteth at the heart the tongue shuts the mouth, till the spirit cometh and conceiveth itself upon the tongue, and then it openeth the mouth quickly, and lets the spirit go forth.
out of his [man's] heart, for he can neither see nor comprehend them: and though he rags and ravs in the outermost birth in the flesh, as in his castle of robbery or fort of prey, do not despair; only take heed that you yourself bring not the works of wrath into the light of your heart. Then your soul will be safe enough from the deaf and dumb devil, who is blind in the light 121. You should not suppose that which I write here to be as a doubtful opinion, questionable as to whether it be so or no: For the gates of heaven and of hell stand open to the spirit, and in the light it presses through them both, and beholds them; also proves or examines them; for the astral birth or geniture lives between them both, and must endure to be squeezed.* * "and must endure to be squeezed"—und muss sich wol quetschen lassen = and must itself be willing to suffer the pain of being squeezed between the doors of heaven and of hell, as between a door and its jamb. 122. And though the devil cannot take the light from me, yet he often hides or eclipses it with the outward and fleshly birth or geniture, so that the astral birth or geniture is in anxiety, and in a strait, as if it were captivated or imprisoned. 123. These are only his blows and strokes, whereby the mustard seed is overwhelmed, covered and obscured: Concerning which also the holy Apostle Paul says, [Cor. xii. 79] that a great thorn was given him in his flesh, and he besought the Lord earnestly to take it from him, whereupon the Lord answered, Let my grace be sufficient for you. 124. For he also was come to this place, and would fain have had the light without obstruction or hindrance, as his own in the astral birth or geniture. But it could not be; for the wrath rests in the fleshly birth, and must bear or endure the corruption or putrefaction in the flesh: But if the fierceness should be wholly taken away from the astral birth or geniture, then, in that [birth], man would be like God, and know all things, as God himself does. 125. Which now [in this life] at present only that soul which qualifies, operats or unites with the light of God knows, though it cannot perfectly bring it back again into the astral birth or geniture; for it is another person. 126. Just as an apple on a tree cannot bring its smell and taste back again into the tree, or into the earth, though it be indeed the son of the tree: So it is in nature also. 127. The holy man Moses was so high and deep in this light, that the light transfigured the astral birth also, whereby the outermost birth of the flesh in his face was transfigured; and he also desired to see the light of God perfectly, in the astral birth or geniture. 128. But that could not be; for the bar or bolt of the wrath lies before it: For even the whole or universal nature of the astral birth in this world cannot comprehend the light of God, and therefore the heart of God is hidden and concealed, which, however, dwells in all places, and comprehends all. 129. Thus you seest that the day was created before the time of the sun and stars; for when God said, [Gen. i. 3] Let there be light; there the light brake through the darkness, but the darkness did not comprehend it, but remained sitting in its seat.*
* " remained sitting in its seat." See Ch. 25, par. 82. 130. You seest also how the wrath of God lies hid and rests in the outermost birth of nature, and cannot be awakened, unless men themselves rouse or awaken it, who with their fleshly birth or geniture qualify, operate or unite with the wrath in the outermost birth of nature. 131. Therefore if any one should be damned into hell, he ought not to say that God has done it, or that God wills it to be so; but man awakens or stirrs up the wrathfire in himself, which, if it grows burning, afterwards qualifies, mixes or unites with God's wrath and the hellish fire, as one thing. 132. For when your light is extinguished, then you stand in the darkness, and in the darkness the wrath of God is hidden, and so if you awakenest it, then it burns in you. 133. There is fire even in a stone, and if you do not strike upon the stone, the fire remains hidden, but if you strike it, then the fire springs forth; and then, if any combustible matter be near it, that matter will take fire and burn, and so it comes to be a huge fire; and thus it is with man also, when he kindls the resting wrathfire, which otherwise is at rest. Of the Night. (Nacht). 134. The word (Nacht) conceives itself first at the heart, and the spirit grunts with or in the astringent quality, yet not wholly comprehensible to the astringent quality; afterwards it conceives itself upon the tongue: But all the while it grunts at the heart the tongue shuts the mouth, till the spirit comes and conceives itself upon the tongue, and then it opens the mouth quickly, and lets the spirit go forth.
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