** The German substantive rendered by Sparrow " mind " in this par. is Gemüthe, mind, soul, heart, feeling, disposition. The word is specifically applicable to the organ of feeling, rather than to mind, as " mind " is ordinarily understood. 95. For in respect of this light, understanding and government, is man distinguished from the beasts, and is an angel of God; as I shall clearly shew when I write of the creation of man. 96. Therefore observe exactly, and take notice of the order of this book, and then thou wilt find whatsoever thy heart desireth or ever longed for. 97. Thus you find in man three fountainsprings. First, the power in thy whole mind ***, which signifieth God the Father. Then secondly, the light in thy whole mind, enlightening the whole mind, which signifieth God the Son. Then thirdly, there goeth forth out of all thy powers, and out of thy light also, a spirit which hath understanding. *** " whole mind " (gantzen Gemüthe). See par. 94 above. 98. For all the veins, together with the light in thee, as also thy heart and thy brain, and all whatsoever is in thee, make or constitute that spirit; and that is thy soul; and it well signifieth the Holy Ghost, which goeth forth from the Father and the Son, and reigneth in the whole Father; for the soul of man reigneth in the whole body. 99. But the body or the bestial flesh in man signifieth the dead corrupted earth, which man through his fall hath so framed to himself; of which more shall be spoken in its due place.
100. [" The soul containeth the first principle; " and the soul's spirit the second principle " in Ternario sancto, in the holy Ternary; and " the outward spirit, viz. the astral, containeth " the third Principle of this world."] * * In Sparrow's translation this par. is not marked as one of the additions by J. B. himself in 1620. In the German ed. of 1656 the par. is treated as an addition, and no alteration was made by Gichtel in the ed. of 1682. 101. Thus you find also the Ternary of the Deity in beasts; for as the spirit of a man is, and existeth, so is it also in a beast, and therein is no difference. ** ** " for as the spirit of a man is," etc. Sparrow has given a literal translation of the German. The par. could be rendered thus: " for the spirit ariseth and existeth in a beast just in the same manner as in a man." 102. But the difference lieth in this, that man is made by God himself out of the best kernel or pith of nature, to be his angel and similitude, and God ruleth in man with his holy spirit; so that man can speak, discourse, distinguish and understand all things. 103. But a beast is made of the wild nature of this world; the stars and elements have generated beasts through their motion, according to the will of God. 104. So existeth the spirit in birds, fowls and worms also; and all hath its threefold source in similitude to the Ternary in the Deity. 105. You see also the Ternary of the Deity in wood and stones, as also in herbs, in leaves and in grass, only these are all earthly.
106. However, nature generateth nothing in this world, be it what it will, and though perhaps it should stand or continue but scarce a minute, yet it is all generated in the Ternary, or according to the similitude of God. 107. Now observe: In wood, stone or herbs there are three things contained, nor can anything be generated or grow if but one of the three should be left out. 108. I. First, there is the power, from which a body comes to be, whether wood, stone or herbs. II. After that, there is a sap in that thing, which is the heart of the thing. III. Thirdly, there is in it a springing, flowing power, smell or taste, which is the spirit of the thing, whereby it groweth and increaseth. Now if any of these three fail, the thing cannot subsist. 109. Thus you find in everything a similitude of the Ternary in the divine being, look upon what you will; let no man make himself so stark blind as to think otherwise, or to think that God hath no Son and no Holy Ghost. 110. I shall make this more plain and clear when I come to write of the creation; for I do not borrow of other men in my writings: And though indeed I quote many examples and testimonies of God's saints, yet all is written by God in my mind, so that I absolutely and infallibly believe, know and see it; yet not in the flesh, but in the spirit, in the impulse and motion of God. 111. It is not so to be understood that my reason is greater or higher than that of all other men living; but I am the Lord's twig or branch, and am a very mean and little spark of his; he may set me where he pleaseth, I cannot hinder him in that.
** The German substantive rendered by Sparrow " mind " in this par. is Gemüthe, mind, soul, heart, feeling, disposition. The word is specifically applicable to the organ of feeling, rather than to mind, as " mind " is ordinarily understood. 95. For in respect of this light, understanding and government, is man distinguished from the beasts, and is an angel of God; as I shall clearly show when I write of the creation of man. 96. Therefore observe exactly, and take notice of the order of this book, and then you will find whatsoever your heart desires or ever longed for. 97. Thus you find in man three fountainsprings. First, the power in your whole mind ***, which signifies God the Father. Then secondly, the light in your whole mind, enlightening the whole mind, which signifies God the Son. Then thirdly, there goes forth out of all your powers, and out of your light also, a spirit which has understanding. *** " whole mind " (gantzen Gemüthe). See par. 94 above. 98. For all the veins, together with the light in you, as also your heart and your brain, and all whatsoever is in you, make or constitute that spirit; and that is your soul; and it well signifies the Holy Ghost, which goes forth from the Father and the Son, and reigns in the whole Father; for the soul of man reigns in the whole body. 99. But the body or the bestial flesh in man signifies the dead corrupted earth, which man through his fall has so framed to himself; of which more shall be spoken in its due place.
100. [" The soul contains the first principle; " and the soul's spirit the second principle " in Ternario sancto, in the holy Ternary; and " the outward spirit, viz. the astral, contains " the third Principle of this world."] * * In Sparrow's translation this par. is not marked as one of the additions by J. B. himself in 1620. In the German ed. of 1656 the par. is treated as an addition, and no alteration was made by Gichtel in the ed. of 1682. 101. Thus you find also the Ternary of the Deity in beasts; for as the spirit of a man is, and exists, so is it also in a beast, and therein is no difference. ** ** " for as the spirit of a man is," etc. Sparrow has given a literal translation of the German. The par. could be rendered thus: " for the spirit arises and exists in a beast just in the same manner as in a man." 102. But the difference lies in this, that man is made by God himself out of the best kernel or pith of nature, to be his angel and similitude, and God ruls in man with his holy spirit; so that man can speak, discourse, distinguish and understand all things. 103. But a beast is made of the wild nature of this world; the stars and elements have generated beasts through their motion, according to the will of God. 104. So exists the spirit in birds, fowls and worms also; and all has its threefold source in similitude to the Ternary in the Deity. 105. You see also the Ternary of the Deity in wood and stones, as also in herbs, in leaves and in grass, only these are all earthly.
106. However, nature generats nothing in this world, be it what it will, and though perhaps it should stand or continue but scarce a minute, yet it is all generated in the Ternary, or according to the similitude of God. 107. Now observe: In wood, stone or herbs there are three things contained, nor can anything be generated or grow if but one of the three should be left out. 108. I. First, there is the power, from which a body comes to be, whether wood, stone or herbs. II. After that, there is a sap in that thing, which is the heart of the thing. III. Thirdly, there is in it a springing, flowing power, smell or taste, which is the spirit of the thing, whereby it grows and increases. Now if any of these three fail, the thing cannot subsist. 109. Thus you find in everything a similitude of the Ternary in the divine being, look upon what you will; let no man make himself so stark blind as to think otherwise, or to think that God has no Son and no Holy Ghost. 110. I shall make this more plain and clear when I come to write of the creation; for I do not borrow of other men in my writings: And though indeed I quote many examples and testimonies of God's saints, yet all is written by God in my mind, so that I absolutely and infallibly believe, know and see it; yet not in the flesh, but in the spirit, in the impulse and motion of God. 111. It is not so to be understood that my reason is greater or higher than that of all other men living; but I am the Lord's twig or branch, and am a very mean and little spark of his; he may set me where he pleases, I cannot hinder him in that.
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