The Forty Questions of the Soul
286. Yet the outward hfe findeth not the inward, unless it hath the spirit of the inward; and then it findeth by the inward spirit, and so the outward Hfe speaketh of the inward, and knoweth it not; but the inward spirit filleth the outward, so that the outward is as it were a mouth, and the inward hath, and produceth the word, and so the inward kingdom is manifest in the outward by the sound; which is a wonder.
287. The inward is a prophet, and the outward apprehendeth it not; but if it do come to apprehend it, then it hath the essentiality of God in it, that is, the divine flesh, Christ's flesh, the flesh of the virgin; and yet the prophet is in the spirit, but that flesh receiveth its power and virtue, and assureth the outward man that he doth nothing but what his Maker will have done; and such a condition this pen is in, and no otherwise.
1 Or form.
288. And thus we know the 1 ground of this world, that it is a figure of the inward, according to both the mothers, that is, according to both the fires, viz. according to the fire of wrath, and according to the fire of light: The sun is a 2 model or glass of the light of eternity; and the outward fire is a glass of the wrath; and the essentiality of them both is water and earth: The 3 earth is the essentiality of wrath; and the 4 water, of the light; and the 5 air, of the eternal spirit, which is called God the Holy Ghost.
289. Yet you must know, that this world is not the essence of eternity, but a figure, or a glass of it; therefore it is said to be a peculiar 6 Principle, because it hath its own life, and yet consisteth only in the magic seeking of the inward.
290. The 7 Word Fiat is the 8 master of the outward; for it keepeth the outward in its conceived glass: The outward is not the glass, but it is a similitude in which its spirit doth 9 express itself, in works of wonder; that it might see the wonders of both fires, viz. of the wrath, and of the light; and so continually bringeth the end of all essences into the beginning: Therefore this world 10 turneth round; for the end continually seeketh the beginning; and when it findeth wonders, then the end giveth the wonders to the beginning; and this is the cause of the creation of this world.
291. The life of every creature was a wonder before the beginning; for the abyss knew nothing of it: and the beginning of the eye findeth all, and setteth the model in itself; so that it hath an eternal number, and recreateth itself in the number of the wonders.
1 foundation.
2 Or idea, or instance.
3 resembleth the Father.
4 the Son.
5 the Holy Ghost.
6 Or third Principle.
7 Verbum Fiat.
8 Or maker, or ruler, or orderer, as an artificer.
9 Or contriveth, formeth, appeareth.
10 Or is like a wheel, sphere, globe, or orb, that turneth round.
The Eighth Form of Fire.
292. Seeing then there is one essence in two forms, the one of which taketh an
1 unsearchable beginning into itself, and keepeth it eternally; and the other of them is the model of the eternal, * 2 framed, and the body of it included in a limit: therefore the turba must be considered, which destroyeth the included, framed life again, and setteth the model of the framed wonders in the beginning again, and presenteth such a thing to the beginning as was not from eternity, but only in the 3 framed time.
293. My beloved Friend, such things as these are shewn to you, and such as you are, who seek the beginning: for your mind is our Mystery; you should seek it in Us, not in me; I (the outward man) have it not; but the inward, in the virgin (wherein God dwelleth) hath it, which 4 speaketh of itself in the plural number.
1 abyssal, bottomless.
2 Or contrived, conceived, or formed.
3 comprised.
4 Or calleth itself twofold.
* "framed" (gefasset), "compacted."
294. My outward man is not worthy of the Mystery; but * God hath so prepared it, that he might reveal himself to you by that means, that you should know him by some other means, and not say, it is from my own wit and understanding.
295. Because you are a very learned person, therefore you shall know that God also loveth the simple, and such as are contemned of the world, if they seek God as I have done; and you shall know also, that the true invention consisteth not in art, but in the spirit and will of God.
286. Yet the outward hfe finds not the inward, unless it has the spirit of the inward; and then it finds by the inward spirit, and so the outward Hfe speaks of the inward, and knows it not; but the inward spirit fills the outward, so that the outward is as it were a mouth, and the inward has, and produces the word, and so the inward kingdom is manifest in the outward by the sound; which is a wonder.
287. The inward is a prophet, and the outward apprehends it not; but if it do come to apprehend it, then it has the essentiality of God in it, that is, the divine flesh, Christ's flesh, the flesh of the virgin; and yet the prophet is in the spirit, but that flesh receives its power and virtue, and assurs the outward man that he does nothing but what his Maker will have done; and such a condition this pen is in, and no otherwise.
1 Or form.
288. And thus we know the 1 ground of this world, that it is a figure of the inward, according to both the mothers, that is, according to both the fires, viz. according to the fire of wrath, and according to the fire of light: The sun is a 2 model or glass of the light of eternity; and the outward fire is a glass of the wrath; and the essentiality of them both is water and earth: The 3 earth is the essentiality of wrath; and the 4 water, of the light; and the 5 air, of the eternal spirit, which is called God the Holy Ghost.
289. Yet you must know, that this world is not the essence of eternity, but a figure, or a glass of it; therefore it is said to be a peculiar 6 Principle, because it has its own life, and yet consists only in the magic seeking of the inward.
290. The 7 Word Fiat is the 8 master of the outward; for it keeps the outward in its conceived glass: The outward is not the glass, but it is a similitude in which its spirit does 9 express itself, in works of wonder; that it might see the wonders of both fires, viz. of the wrath, and of the light; and so continually brings the end of all essences into the beginning: Therefore this world 10 turns round; for the end continually seeks the beginning; and when it finds wonders, then the end gives the wonders to the beginning; and this is the cause of the creation of this world.
291. The life of every creature was a wonder before the beginning; for the abyss knew nothing of it: and the beginning of the eye finds all, and setts the model in itself; so that it has an eternal number, and recreats itself in the number of the wonders.
1 foundation.
2 Or idea, or instance.
3 resembls the Father.
4 the Son.
5 the Holy Ghost.
6 Or third Principle.
7 Verbum Fiat.
8 Or maker, or ruler, or orderer, as an artificer.
9 Or contrivs, forms, appears.
10 Or is like a wheel, sphere, globe, or orb, that turns round.
The Eighth Form of Fire.
292. Seeing then there is one essence in two forms, the one of which takes an
1 unsearchable beginning into itself, and keeps it eternally; and the other of them is the model of the eternal, * 2 framed, and the body of it included in a limit: therefore the turba must be considered, which destroys the included, framed life again, and setts the model of the framed wonders in the beginning again, and presents such a thing to the beginning as was not from eternity, but only in the 3 framed time.
293. My beloved Friend, such things as these are shown to you, and such as you are, who seek the beginning: for your mind is our Mystery; you should seek it in Us, not in me; I (the outward man) have it not; but the inward, in the virgin (wherein God dwells) has it, which 4 speaks of itself in the plural number.
1 abyssal, bottomless.
2 Or contrived, conceived, or formed.
3 comprised.
4 Or calls itself twofold.
* "framed" (gefasset), "compacted."
294. My outward man is not worthy of the Mystery; but * God has so prepared it, that he might reveal himself to you by that means, that you should know him by some other means, and not say, it is from my own wit and understanding.
295. Because you are a very learned person, therefore you shall know that God also loves the simple, and such as are contemned of the world, if they seek God as I have done; and you shall know also, that the true invention consists not in art, but in the spirit and will of God.
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