24. One Part, viz. the Will of the Father, or of the Abyss, introduces itself into the greatest Sharpness of the Astringency, where it is a cold Fire, a cold painful Source, and it is Sharpened by the Astringent Compunctive Anguish; and in this Anguish it comes to desire the Liberty, viz. the free Lubet, or Meekness; and the other Part is the Free Lubet, which desires to be manifest; it longs after the Will of the Father, which has generated it without Nature, and uses it for its Play; this here does again desire the Will, and the Will has here reconceived itself to go again out of the Anguish into the Liberty; viz. the Lubet.
25. Understand; that it is the re-conceived Will which desires the Free Lubet of God: But now it has taken into itself the horrible, astringent, hard, compunctive Sharpness; and the Free Lubet is a great Meekness, in reference to the wrathful Nature, as a Nothing, and yet it is: Now both these dash together in one another; the sharp Will eagerly and mightily desires the Fire-Lubet, and the Lubet desires the Austere Will, and in that they enter into and feel each other, a great Flagrat is made, like a Flash of Lightning; in manner as the Fire, or celestial Lightning, or etherial Blaze, is enkindled in the Firmament.
26. And in this Flagrat the Fire is enkindled: for the Astringent harsh Darkness, which is cold, is dismayed at the Light and great Meekness of the Free Lubet, and becomes in itself a Flagrat of Death, where the Wrathfulness and cold Property retires back into itself, and closes up itself as a Death; for in the Flagrat the dark Mind becomes essential; it sadly betakes itself into itself; as a great Fear before the Light [as being afraid, or dismayed at the Light] ; or as an Enmity of the Light; and this is the true Original of the dark World, viz. of the Abyss, into which the Devils are thrust, which we call Hell.
The fourth Chapter
Of the Two Principles, viz. God's Love, and Anger; of Darkness, and Light; very necessary for the Reader to consider of
In this Flagrat, or Enkindling of the Fire, two Kingdoms sever themselves, and yet are only one; but they divide in the Essence, Source and Will, and are invisible to one another; the one comprehends not the other in its own Source, and yet they proceed from one Original, and are dependant on one another; and the one without the other were a Nothing, and yet both receive their Source from One Original. Understand it thus: When the Blaze or Flagrat arises, then it is in the Punctum, and makes immediately a Triangle, or a Cross:
And this is the true Meaning of the Character First, it is the Keenness of all Things; and God manifested in Trinity: The Triangle betokens the hidden God; viz. the Word or Divine Understanding; which is threefold in its eternal unbeginning Birth, and yet only one in its Manifestation: In the Fire and Light World this Trinity manifests itself in the Birth; not as if there were any Place where such a Figure did stand; no; but the whole Birth is so; wherever the Divine Fire manifests itself in any Thing, it makes in its Inflammation a Triangle, ^X^ which the Children of men ought seriously to observe, and how likewise the Life enkindles itself in a Triangle, which betokens the Holy Trinity. And seeing the Light of Life was in the Word of the Deity, which [Word] was breathed into Man, (as John says in his first Chapter) and yet disappeared in Paradise, in relation to God, therefore it must be born again on the T.
3. The upper Cross betokens the unformed Word in Trinity wholly without Nature, and the Character is thus set A ; and this Character
The Explanation of the foregoing Characters
betokens the formed Word^, viz. the
4. But that the Triangle with the three straight Cusps has changed itself into such a T. on which Death was slain, points out and betokens unto us the great Love of God which has freely given itself again into our Humanity out of the Triangle, when we were departed from the Triangle in the Light of Life.
24. One Part, viz. the Will of the Father, or of the Abyss, introduces itself into the greatest Sharpness of the Astringency, where it is a cold Fire, a cold painful Source, and it is Sharpened by the Astringent Compunctive Anguish; and in this Anguish it comes to desire the Liberty, viz. the free Lubet, or Meekness; and the other Part is the Free Lubet, which desires to be manifest; it longs after the Will of the Father, which has generated it without Nature, and uses it for its Play; this here does again desire the Will, and the Will has here reconceived itself to go again out of the Anguish into the Liberty; viz. the Lubet.
25. Understand; that it is the re-conceived Will which desires the Free Lubet of God: But now it has taken into itself the horrible, astringent, hard, compunctive Sharpness; and the Free Lubet is a great Meekness, in reference to the wrathful Nature, as a Nothing, and yet it is: Now both these dash together in one another; the sharp Will eagerly and mightily desires the Fire-Lubet, and the Lubet desires the Austere Will, and in that they enter into and feel each other, a great Flagrat is made, like a Flash of Lightning; in manner as the Fire, or celestial Lightning, or etherial Blaze, is enkindled in the Firmament.
26. And in this Flagrat the Fire is enkindled: for the Astringent harsh Darkness, which is cold, is dismayed at the Light and great Meekness of the Free Lubet, and becomes in itself a Flagrat of Death, where the Wrathfulness and cold Property retires back into itself, and closes up itself as a Death; for in the Flagrat the dark Mind becomes essential; it sadly betakes itself into itself; as a great Fear before the Light [as being afraid, or dismayed at the Light] ; or as an Enmity of the Light; and this is the true Original of the dark World, viz. of the Abyss, into which the Devils are thrust, which we call Hell.
The fourth Chapter
Of the Two Principles, viz. God's Love, and Anger; of Darkness, and Light; very necessary for the Reader to consider of
In this Flagrat, or Enkindling of the Fire, two Kingdoms sever themselves, and yet are only one; but they divide in the Essence, Source and Will, and are invisible to one another; the one comprehends not the other in its own Source, and yet they proceed from one Original, and are dependant on one another; and the one without the other were a Nothing, and yet both receive their Source from One Original. Understand it thus: When the Blaze or Flagrat arises, then it is in the Punctum, and makes immediately a Triangle, or a Cross:
And this is the true Meaning of the Character First, it is the Keenness of all Things; and God manifested in Trinity: The Triangle betokens the hidden God; viz. the Word or Divine Understanding; which is threefold in its eternal unbeginning Birth, and yet only one in its Manifestation: In the Fire and Light World this Trinity manifests itself in the Birth; not as if there were any Place where such a Figure did stand; no; but the whole Birth is so; wherever the Divine Fire manifests itself in any Thing, it makes in its Inflammation a Triangle, ^X^ which the Children of men ought seriously to observe, and how likewise the Life enkindles itself in a Triangle, which betokens the Holy Trinity. And seeing the Light of Life was in the Word of the Deity, which [Word] was breathed into Man, (as John says in his first Chapter) and yet disappeared in Paradise, in relation to God, therefore it must be born again on the T.
3. The upper Cross betokens the unformed Word in Trinity wholly without Nature, and the Character is thus set A ; and this Character
The Explanation of the foregoing Characters
betokens the formed Word^, viz. the
4. But that the Triangle with the three straight Cusps has changed itself into such a T. on which Death was slain, points out and betokens unto us the great Love of God which has freely given itself again into our Humanity out of the Triangle, when we were departed from the Triangle in the Light of Life.
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