166. The earth is the grossest effluence from this subtle spirit; after the earth the water is the second; after the water the air is the third; and after the air the fire is the fourth: all these proceed from one only ground, viz. from the spiritus mundi, which has its root in the inward world.
167. But reason will say, "To what end has the Creator made this manifestation"? I answer, there is no other cause, but that the spiritual world might thereby bring itself into a visible form or image, that the inward powers and virtues might have a form and image: Now that this might be, the spiritual substance must need bring itself into a material ground, wherein it may so figure and form itself; and there must be such a separation, as that this separated being might continually long for the first ground again, viz. the inward for the outward, and the outward for the inward.
168. So also the four elements, which are nothing else inwardly but one only ground, must long one for the other, and desire one another, and seek the inward ground in one another.
169. For the inward element in them is divided, and the four elements are but the properties of that divided element, and that causes the great anxiety and desire betwixt them; they will continually [to get] into the first ground again, that is, into that one element in which they may rest; of which the Scripture speaks, saying: Every creature groans with us, and earnestly longs to be delivered from the vanity, which it is subject unto against its will.
170. In this anxiety and desire, the effluence of the divine power and virtue, by the working of nature, is together also formed and brought into figures, to the eternal glory and contemplation of angels and men, and all eternal creatures; as we may see clearly in all living things, and also in vegetables, how the divine power and virtue [1] imprints and forms itself
[1] fashions
171. For there is not anything substantial in this world, wherein the image, resemblance, and form of the inward spiritual world does not stand; whether it be according to the [1] wrath of the inward ground, or according to the good virtue; and yet in the most [2] venomous virtue or quality, in the inward ground, many times there lies the greatest virtue out of the inward world.
[1] or fierceness [2] or poisonous
172. But where there is a dark life, that is, a dark oil, in a thing, there is little to be expected from it; for it is the foundation of thew rath, viz. a false, bad poison, to be utterly rejected.
173. Yet where life consists in [1] venom, and has a light or brightness shining in the oil, viz. in the fifth essence, there in heaven is manifested in hell , and a great virtue lies hidden in it: this is understood by those that are ours.
[1] or pain
174. The whole visible world is a mere spermatical working ground; every [1] thing has an inclination and longing towards another, the uppermost towards the undermost, and the undermost towards the uppermost, for they are separated one from the other; and in this hunger they embrace one another in the desire.
[1] or substance
175. As we may know by the earth, which is so very hungry after the [influence and virtue of the] stars, and the spiritus mundi, viz. after the spirit from whence it proceeded in the beginning, that it has no rest, for hunger; and this hunger of the earth consumes bodies, that the spirit may be parted again from the gross elementary [1] condition, and return into its [2] Archaeus again.
[1] or property [2] separator, divider, or salnitrous virtue
176. Also we see in this hunger the impregnation of the Archaeus, that is, of the separator, how the undermost Archaeus of the earth attracts the outermost subtle Archaeus from the constellations above the earth; where this compacted ground from the uppermost Archaeus longs for its ground again, and puts itself forth towards the uppermost; in which putting forth, the growing of metals, plants and trees, has its original.
166. The earth is the grossest effluence from this subtle spirit; after the earth the water is the second; after the water the air is the third; and after the air the fire is the fourth: all these proceed from one only ground, viz. from the spiritus mundi, which has its root in the inward world.
167. But reason will say, "To what end has the Creator made this manifestation"? I answer, there is no other cause, but that the spiritual world might thereby bring itself into a visible form or image, that the inward powers and virtues might have a form and image: Now that this might be, the spiritual substance must need bring itself into a material ground, wherein it may so figure and form itself; and there must be such a separation, as that this separated being might continually long for the first ground again, viz. the inward for the outward, and the outward for the inward.
168. So also the four elements, which are nothing else inwardly but one only ground, must long one for the other, and desire one another, and seek the inward ground in one another.
169. For the inward element in them is divided, and the four elements are but the properties of that divided element, and that causes the great anxiety and desire betwixt them; they will continually [to get] into the first ground again, that is, into that one element in which they may rest; of which the Scripture speaks, saying: Every creature groans with us, and earnestly longs to be delivered from the vanity, which it is subject unto against its will.
170. In this anxiety and desire, the effluence of the divine power and virtue, by the working of nature, is together also formed and brought into figures, to the eternal glory and contemplation of angels and men, and all eternal creatures; as we may see clearly in all living things, and also in vegetables, how the divine power and virtue [1] imprints and forms itself
[1] fashions
171. For there is not anything substantial in this world, wherein the image, resemblance, and form of the inward spiritual world does not stand; whether it be according to the [1] wrath of the inward ground, or according to the good virtue; and yet in the most [2] venomous virtue or quality, in the inward ground, many times there lies the greatest virtue out of the inward world.
[1] or fierceness [2] or poisonous
172. But where there is a dark life, that is, a dark oil, in a thing, there is little to be expected from it; for it is the foundation of thew rath, viz. a false, bad poison, to be utterly rejected.
173. Yet where life consists in [1] venom, and has a light or brightness shining in the oil, viz. in the fifth essence, there in heaven is manifested in hell , and a great virtue lies hidden in it: this is understood by those that are ours.
[1] or pain
174. The whole visible world is a mere spermatical working ground; every [1] thing has an inclination and longing towards another, the uppermost towards the undermost, and the undermost towards the uppermost, for they are separated one from the other; and in this hunger they embrace one another in the desire.
[1] or substance
175. As we may know by the earth, which is so very hungry after the [influence and virtue of the] stars, and the spiritus mundi, viz. after the spirit from whence it proceeded in the beginning, that it has no rest, for hunger; and this hunger of the earth consumes bodies, that the spirit may be parted again from the gross elementary [1] condition, and return into its [2] Archaeus again.
[1] or property [2] separator, divider, or salnitrous virtue
176. Also we see in this hunger the impregnation of the Archaeus, that is, of the separator, how the undermost Archaeus of the earth attracts the outermost subtle Archaeus from the constellations above the earth; where this compacted ground from the uppermost Archaeus longs for its ground again, and puts itself forth towards the uppermost; in which putting forth, the growing of metals, plants and trees, has its original.