it is the virtue and power of the first will, and is generated in the first will, and maketh (in the liberty of the first will) a centre of an out-birth [or procreation], incomprehensible by the four forms in the first will And this other generated will in the first will is the heart of the first will, and is in the first will as a word, which moveth in itself, and remaineth eternally in the birth of the first will; for it is his Son or Heart: and is severed [or distinct] from the first will in that it hath a several centre in itself
63. Now the Father, viz. the first will, expresseth all things by this Word (as out of the centre of the liberty); and that which proceedeth from the Father by the 'Word (viz. the spirit and power of the Father in the Word) formeth that which is expressed, after a spiritual manner, so that it appeareth as a spirit.
64. For in the sour matrix (viz. in the Fiat)
all is comprehended, and the spirit of the Word formeth it in the centre of that essence wherein the Father moveth and expresseth by the Word, so that it is, and remaineth to be, an essence. For whatsoever is formed out of the eternal is spirit, and is eternal; as the angels and souls of men are.
65. But because it may happen that we should be as one that is dumb to you, and hard to be understood, in this description (for the understanding and apprehension of it is not in the subtle spirit of this outward world), we will therefore shew how the other three heavenly forms are generated [being together with the four forementioned forms, the seven forms or spirits of nature] in which [three forms] especially, God, the kingdom of heaven, paradise, and the angelical world are understood; to try whether it might be brought into the mind of the reader.
66. You must not understand it as if the Deity had a beginning, or were subject to any alteration, no; but I write in what manner it may be learnt and understood what the divine essence is: for we can bring no angelical words: and though we could use them, yet they would appear in this world no other than creaturely, and earthly to the earthly mind. For we are but a part of the whole and cannot speak the total, but in part, which the Reader ought to consider.
67. For the divine mind in the Heart of God, that alone is total [or perfect], but else there is nothing total, for without that, all stand in the essences, and God only is free, and nothing else; and therefore we speak but in part, and comprehend the total in the mind: for we have no tongue to express it, we only bring the Reader to a ladder (to heaven) [he must go up himself] .
68. If we will rightly speak or write of God, we must speak of the light, and of the flame of love; for therein is God rightly understood.
69. We cannot say that the source of the fire is light, we see it only shine out of the fire. Thus now we have informed you concerning the original of the fire, how it is generated in the wheel of the essences, in the hard anxious sharpness, and receiveth its shining out of the eternal liberty, where the liberty is driven on in nature, so that the liberty becometh a source [or property], which is fire.
70. So also we have mentioned how the flash instantly presseth through the wheel of the essences, and maketh a cross; and then the wheel of the essences turneth round no more, but standeth wavering in the sound [of the crack] ; and all essences receive their virtue and strength in the flash of the cross: for the flash presseth right through, and divideth the essences of the wheel:
and the essences press through flatly [squarely] upon the flash: for the flash is their spirit, which in the sour astringency maketh a brimstony form.
71. Thus the birth standeth square like a cross, and hath beneath the centre of the birth, which driveth up the flash aloft, and so the whole birth is as a sprout, where the fire driveth up, and the essences hasten after the fire-spirit, as their own spirit, which attracteth and desireth them, for they are its food and nourishment, and it is their life, and one is not without the other.
it is the virtue and power of the first will, and is generated in the first will, and makes (in the liberty of the first will) a centre of an out-birth [or procreation], incomprehensible by the four forms in the first will And this other generated will in the first will is the heart of the first will, and is in the first will as a word, which moves in itself, and remains eternally in the birth of the first will; for it is his Son or Heart: and is severed [or distinct] from the first will in that it has a several centre in itself
63. Now the Father, viz. the first will, expresses all things by this Word (as out of the centre of the liberty); and that which proceeds from the Father by the 'Word (viz. the spirit and power of the Father in the Word) forms that which is expressed, after a spiritual manner, so that it appears as a spirit.
64. For in the sour matrix (viz. in the Fiat)
all is comprehended, and the spirit of the Word forms it in the centre of that essence wherein the Father moves and expresses by the Word, so that it is, and remains to be, an essence. For whatsoever is formed out of the eternal is spirit, and is eternal; as the angels and souls of men are.
65. But because it may happen that we should be as one that is dumb to you, and hard to be understood, in this description (for the understanding and apprehension of it is not in the subtle spirit of this outward world), we will therefore show how the other three heavenly forms are generated [being together with the four forementioned forms, the seven forms or spirits of nature] in which [three forms] especially, God, the kingdom of heaven, paradise, and the angelical world are understood; to try whether it might be brought into the mind of the reader.
66. You must not understand it as if the Deity had a beginning, or were subject to any alteration, no; but I write in what manner it may be learnt and understood what the divine essence is: for we can bring no angelical words: and though we could use them, yet they would appear in this world no other than creaturely, and earthly to the earthly mind. For we are but a part of the whole and cannot speak the total, but in part, which the Reader ought to consider.
67. For the divine mind in the Heart of God, that alone is total [or perfect], but else there is nothing total, for without that, all stand in the essences, and God only is free, and nothing else; and therefore we speak but in part, and comprehend the total in the mind: for we have no tongue to express it, we only bring the Reader to a ladder (to heaven) [he must go up himself] .
68. If we will rightly speak or write of God, we must speak of the light, and of the flame of love; for therein is God rightly understood.
69. We cannot say that the source of the fire is light, we see it only shine out of the fire. Thus now we have informed you concerning the original of the fire, how it is generated in the wheel of the essences, in the hard anxious sharpness, and receives its shining out of the eternal liberty, where the liberty is driven on in nature, so that the liberty becomes a source [or property], which is fire.
70. So also we have mentioned how the flash instantly presses through the wheel of the essences, and makes a cross; and then the wheel of the essences turns round no more, but stands wavering in the sound [of the crack] ; and all essences receive their virtue and strength in the flash of the cross: for the flash presses right through, and divids the essences of the wheel:
and the essences press through flatly [squarely] upon the flash: for the flash is their spirit, which in the sour astringency makes a brimstony form.
71. Thus the birth stands square like a cross, and has beneath the centre of the birth, which drivs up the flash aloft, and so the whole birth is as a sprout, where the fire drivs up, and the essences hasten after the fire-spirit, as their own spirit, which attracts and desires them, for they are its food and nourishment, and it is their life, and one is not without the other.
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