both eyes, [viz. with the eye that seeth into the eternity, and the eye that seeth into that which is temporary].
23. Thus the devil dwelleth near us, and yet hath a princely dominion much deeper, nearer towards the constellations, in the midst [amongst them], where it is darkest: for he may not come [dares not, likes not] near the shining lustre of the stars:
and so is a prisoner, and dare not touch the seven governments of the word Fiat, and hath no power therein, and so is the poorest creature in the crown.
24. This cannot be described by a circle, for the sun standeth innermost in the most inward circle, and the other [planets] always further outwards, even to the crown which includeth the outwardmost heaven: and it cannot be understood [by outward reason], but the spirit understandeth it in itself; for, as it is, so is this circle also: neither can it be set down in writing, for the life windeth itself inwards to the sun: and so also the spirit of life in man windeth itself inwards into the soul, as you may consider concerning the Three Principles, where the outermost is also the innermost, which the outward spirit of our reason cannot conceive, for it is but one and not three in number. But the spirit of the soul, if it be turned about, so that it looketh with its own eyes into the innermost, and with the eyes of this world into the outermost, understandeth it: for this is the vision in Ezekiel, of the spirit with inward and outward
25. Although the wise Magi and mathematicians have made a sphere, and described the wheel, yet that is not enough: It is indeed a help to the unskilful to consider of the Mysterium Magnum, the Great Mystery: but the wheel hath a much more subtle understanding, and cannot be made in any circle after this manner: for it goeth into itself towards the heart of the sun, and out from itself towards the figure of the substantiality; it driveth upwards and downwards; for the spirit of the tincture, viz. the right fire-life, driveth upwards inwards towards the liberty of God, and yet desireth the spirit of the substantiality, which driveth downwards, for without that the fire-life doth not subsist: Thus the fire-spirit turneth itself about, as it were side-ways, and always reacheth after the spirit of the substantiality, and the spirit of the substantiality flieth from the fire; but since it is generated out of the fire-life, and cannot be severed from it, therefore it is wheeled about with the fire-spirit: For when the fire-spirit wheeleth to the right-side, and reacheth after the spirit of the substantiality, then the spirit of the substantiality wheeleth also on the left-side upwards, and that maketh a wheeling round, and one maketh haste after the other; for the substantiality flieth from the fire, and yet it cometh out of the fire, as you see that out of the fire goeth air, and out of the air water, which is the substantiality.
26. Thus the fire, which is an anguish, desireth meekness, and the liberty, which is without source [or pain], and reacheth after the water-source: and the meekness, viz. the water-source, desireth a body, and that it may be free from the fire and covered, and the fire runneth always after the water, and the water flieth from the fire; for if the fire should go away upwards, and the water go away downwards, there would then be a great separation between them, and each [both the fire and the water] would die and come to nothing. But seeing the fire inclineth towards the water, and refresheth itself therein, it so preserveth itself, and can send forth the spirit of the air again from itself, so that the life subsisteth.
27. Thus we shew you the Great Mystery, Mysterium Magnum, that you might learn to understand how far you should go, and where your number and end is; for the fire, (after the seven spirits of nature), is the eighth number [or form], and is a cause of the seven spirits. Now no creature subsisteth in the fire, for the fire consumeth the substantiality wherein the natural life standeth; but yet the fire maketh tincture; and that twofold: One reaching inward into itself after the eternal liberty, after the still meekness [that is] without being; and the other reaching forth out from itself, after the outward substantiality, viz. after the oil, which cometh out from the water,
both eyes, [viz. with the eye that sees into the eternity, and the eye that sees into that which is temporary].
23. Thus the devil dwells near us, and yet has a princely dominion much deeper, nearer towards the constellations, in the midst [amongst them], where it is darkest: for he may not come [dares not, likes not] near the shining lustre of the stars:
and so is a prisoner, and dare not touch the seven governments of the word Fiat, and has no power therein, and so is the poorest creature in the crown.
24. This cannot be described by a circle, for the sun stands innermost in the most inward circle, and the other [planets] always further outwards, even to the crown which includs the outwardmost heaven: and it cannot be understood [by outward reason], but the spirit understands it in itself; for, as it is, so is this circle also: neither can it be set down in writing, for the life winds itself inwards to the sun: and so also the spirit of life in man winds itself inwards into the soul, as you may consider concerning the Three Principles, where the outermost is also the innermost, which the outward spirit of our reason cannot conceive, for it is but one and not three in number. But the spirit of the soul, if it be turned about, so that it looks with its own eyes into the innermost, and with the eyes of this world into the outermost, understands it: for this is the vision in Ezekiel, of the spirit with inward and outward
25. Although the wise Magi and mathematicians have made a sphere, and described the wheel, yet that is not enough: It is indeed a help to the unskilful to consider of the Mysterium Magnum, the Great Mystery: but the wheel has a much more subtle understanding, and cannot be made in any circle after this manner: for it goes into itself towards the heart of the sun, and out from itself towards the figure of the substantiality; it drivs upwards and downwards; for the spirit of the tincture, viz. the right fire-life, drivs upwards inwards towards the liberty of God, and yet desires the spirit of the substantiality, which drivs downwards, for without that the fire-life does not subsist: Thus the fire-spirit turns itself about, as it were side-ways, and always reaches after the spirit of the substantiality, and the spirit of the substantiality flies from the fire; but since it is generated out of the fire-life, and cannot be severed from it, therefore it is wheeled about with the fire-spirit: For when the fire-spirit wheels to the right-side, and reaches after the spirit of the substantiality, then the spirit of the substantiality wheels also on the left-side upwards, and that makes a wheeling round, and one makes haste after the other; for the substantiality flies from the fire, and yet it comes out of the fire, as you see that out of the fire goes air, and out of the air water, which is the substantiality.
26. Thus the fire, which is an anguish, desires meekness, and the liberty, which is without source [or pain], and reaches after the water-source: and the meekness, viz. the water-source, desires a body, and that it may be free from the fire and covered, and the fire runns always after the water, and the water flies from the fire; for if the fire should go away upwards, and the water go away downwards, there would then be a great separation between them, and each [both the fire and the water] would die and come to nothing. But seeing the fire inclins towards the water, and refreshes itself therein, it so preservs itself, and can send forth the spirit of the air again from itself, so that the life subsists.
27. Thus we show you the Great Mystery, Mysterium Magnum, that you might learn to understand how far you should go, and where your number and end is; for the fire, (after the seven spirits of nature), is the eighth number [or form], and is a cause of the seven spirits. Now no creature subsists in the fire, for the fire consums the substantiality wherein the natural life stands; but yet the fire makes tincture; and that twofold: One reaching inward into itself after the eternal liberty, after the still meekness [that is] without being; and the other reaching forth out from itself, after the outward substantiality, viz. after the oil, which comes out from the water,
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