27. For if we were only from the clay and earth of this world, we should be but clay and earth like a beast which hath no understanding, we should not be able to know the ground of this world. For a pot knoweth not the potter; nor doth a piece of work know its workmaster: and so a beast knoweth not its master, it hath no desire after him, for it knoweth nothing of him.
28. The desire of a beast is only to fill its belly, to nourish and multiply itself, (as the centre of nature in itself is [such a desire]), and hath no understanding of any higher thing: for it hath its own spirit, whereby it liveth and groweth, and then again consumeth itself, and doth it as well at one time as at another: for such a thing is the band of eternity, which is called nature.
29. But we that are men have a higher apprehension and knowledge, for we can see into the heart of every thing, and see what manner of thing it is, and what property it hath. So also we have quite another longing and desire, after another thing and life, which is not bestial [or animal], nor transitory, nor desireth any elementary earthly food.
30. Thereby we know, that every life desireth its own mother, whence it hath its original, and wherein it subsisteth; as also we must understand, that every life desireth the best [thing] that is in its centre; viz. the heart or oil wherein the fire burneth, and wherein the life is opened that it is living.
31. For every living life is a fire: and yet the proper source of the fire is not the right life, but the tincture which proceedeth from the fire, is a pleasant joy, and it is the liberty of nature, [which is the right life] . For nature standeth in great anguish, and reacheth with a strong desire after the liberty till it attaineth it: and so nature is a sharpness in the liberty, and desireth continually to swallow it up into itself, that it might come totally to be the liberty, and cannot; but the more eager it is, and raised up after the liberty, the greater is the tincture of the liberty.
32. Thus nature continueth to be a fire, and the liberty continueth to be a light; what the tincture buildeth up, the fire devoureth; for the tincture maketh substantiality, its centre is meek, and is a sinking down [of humility], as the fire is a rising up [of pride] .
33. But as the light (viz. the tincture) maketh substantiality in its sinking down, so that there is in the light a substance like water, and yet is no water, but such a spirit and property; so the fire swalloweth up the same substantiality into itself, and therewith quencheth its wrath, and ascendeth in the substantiality, and burneth like kindled oil, and this is the right natural life of all creatures, and is called the tincture.
34. But this life is fragile [transitory, corruptible], and consisteth only in four forms; viz. in fire, air, water, and in substantiality [or earth] which is its body. And we shew you this one thing more in this tincture-life, (as you see naturally) that out of every fire there goeth forth a source [or virtue] viz. air, which is after this manner: when the fire strongly attracteth and swalloweth the substantiality into itself, then the substantiality flieth strongly again out of the source of the fire.
35. For it is so subtle, that the fire cannot hold it, and so is an attracting and recoiling again.
For the fire willeth eagerly to have that again which is flying forth, and so there is perpetual strife.
36. Thus you see it very plainly and openly, that the life of the fire letteth go the air: for it will not stay in the source [or property] of the fire: for it flieth eagerly, and the source [or property] of the fire continually attracteth the same back again into it: And so the fire is blown up, or else it would be smothered, and become dark: and for that cause it reacheth thus after the substantiality, viz. after the air.
37. For no Source [virtue or life] desireth the shutting up in death; and that is also called death, when the life is shut up; besides that, there is no death.
27. For if we were only from the clay and earth of this world, we should be but clay and earth like a beast which has no understanding, we should not be able to know the ground of this world. For a pot knows not the potter; nor does a piece of work know its workmaster: and so a beast knows not its master, it has no desire after him, for it knows nothing of him.
28. The desire of a beast is only to fill its belly, to nourish and multiply itself, (as the centre of nature in itself is [such a desire]), and has no understanding of any higher thing: for it has its own spirit, whereby it lives and grows, and then again consums itself, and does it as well at one time as at another: for such a thing is the band of eternity, which is called nature.
29. But we that are men have a higher apprehension and knowledge, for we can see into the heart of every thing, and see what manner of thing it is, and what property it has. So also we have quite another longing and desire, after another thing and life, which is not bestial [or animal], nor transitory, nor desires any elementary earthly food.
30. Thereby we know, that every life desires its own mother, whence it has its original, and wherein it subsists; as also we must understand, that every life desires the best [thing] that is in its centre; viz. the heart or oil wherein the fire burns, and wherein the life is opened that it is living.
31. For every living life is a fire: and yet the proper source of the fire is not the right life, but the tincture which proceeds from the fire, is a pleasant joy, and it is the liberty of nature, [which is the right life] . For nature stands in great anguish, and reaches with a strong desire after the liberty till it attains it: and so nature is a sharpness in the liberty, and desires continually to swallow it up into itself, that it might come totally to be the liberty, and cannot; but the more eager it is, and raised up after the liberty, the greater is the tincture of the liberty.
32. Thus nature continues to be a fire, and the liberty continues to be a light; what the tincture builds up, the fire devours; for the tincture makes substantiality, its centre is meek, and is a sinking down [of humility], as the fire is a rising up [of pride] .
33. But as the light (viz. the tincture) makes substantiality in its sinking down, so that there is in the light a substance like water, and yet is no water, but such a spirit and property; so the fire swallows up the same substantiality into itself, and therewith quenches its wrath, and ascends in the substantiality, and burns like kindled oil, and this is the right natural life of all creatures, and is called the tincture.
34. But this life is fragile [transitory, corruptible], and consists only in four forms; viz. in fire, air, water, and in substantiality [or earth] which is its body. And we show you this one thing more in this tincture-life, (as you see naturally) that out of every fire there goes forth a source [or virtue] viz. air, which is after this manner: when the fire strongly attracts and swallows the substantiality into itself, then the substantiality flies strongly again out of the source of the fire.
35. For it is so subtle, that the fire cannot hold it, and so is an attracting and recoiling again.
For the fire wills eagerly to have that again which is flying forth, and so there is perpetual strife.
36. Thus you see it very plainly and openly, that the life of the fire letts go the air: for it will not stay in the source [or property] of the fire: for it flies eagerly, and the source [or property] of the fire continually attracts the same back again into it: And so the fire is blown up, or else it would be smothered, and become dark: and for that cause it reaches thus after the substantiality, viz. after the air.
37. For no Source [virtue or life] desires the shutting up in death; and that is also called death, when the life is shut up; besides that, there is no death.
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