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Freher's Process in the Philosophical Work
The Process in the Philosophical Work
considered as thoroughly analogical
with that in Man's Redemption through Jesus Christ;
and represented by positions given thereof,
as to its principal points in Behmen's Signatura Rerum, chapters,
vii, x, xi, xii.
1. Adam's primeval state in Paradise, and the manner of his spoiling
himself, his whole created being, by his lustful imagination
after the knowledge of good and evil, is rightly by this author,
not only spoken of in the first beginning of his description,
but also frequently repeated and variously expressed throughout
his whole discourse. For if Man understandeth not his own corrupted
nature, and that curse which he himself lieth under, how can
he be imagined to be able for an understanding of the nature
and curse of the Earth? Or upon what ground can he presume to
deliver such or such a particular thing from that curse; or to
be instrumental in this deliverance? which is the true Artist's
chiefest, nay only business.
2. As long as Adam stood in a pure paradisical innocency,
the Eternal Word and power of life (called by the author the
Heavenly Mercury), was his leader, and had pre-dominance in him.
His life, which was a clear flaming fire, burned in and was nourished
by that pure spiritual oil of the Divine substantiality; which,
together with the holy water of eternal life, is generated in
the angelical world: and this, therefore, could not but give
forth a glorious bright shining light.
3. Through the power of his imagination, or lust after the
knowledge of good and evil, that which then was still kept under
in him, and was so hidden from him, viz., the outward watery
property, came to be manifest in his holy oil, and got predominance
therein. This oil therefore, now overpowered thereby, could no
more be such an agreeable food, and well-doing to his fire, as
it could and did before. And so his fire not only lost its shining
light, but came also to be spoiled itself, for it was obscured,
and made all impotent. And his Mercury, which before in his holy
oil, had caused and raised up paradisical joy and triumph, according
to his moving and stirring property, was now made a stinging
anguishing poison, according to his own natural constitution,
which he doth and must stand in, when before or without the light.
4. Nothing of the Divine substantiality was hereby spoiled,
poisoned, or turned into evil: though sometimes this or that
expression, which must be made use of with respect to Man, may
seem in outward appearance, to say something the like. For that
which was in Man of the Divine substantiality, faded disappeared,
or died indeed, but only with respect to Man; seeing that this
disappearing, was but an entering into its own secret original,
and so but a returning unto God the giver thereof. When contrariwise
the creatural Mercury, that is, Man's own life, went forth with
its will, desire and lust, out of eternity into time: so that
the former union was broken, and upon this breach, its own natural
property and propriety could not but be made manifest immediately:
and because of this manifestation, which never should have been
made, according to the will of God, it is now rightly called
spoiled, poisoned, and turned into evil; when yet all this doth
not reach the Divine substantiality, nor the holy life of God,
but only that of Man.
5. This is the sum and substance of what Behmen largely and
more circumstantially declareth concerning Man's paradisical
state, and falling away from it under the curse. Where he brings
in also for a clearer illustration hereof, not only the fall
of Lucifer, saying of him, that his desire was to try the fiery
Mercury, like as Man desired to try the watery; but also the
serpent with its poison, saying, that in the strongest and most
poisonous Mercury, the highest tincture lieth, yet not in its
own natural property, etc. All which he represents as a most
proper, and pertinent introduction to this discourse of the Philosophical
Work.
6. Immediately after the fall of Man, God said unto the serpent,
I will put enmity between thee and the woman, and between thy
seed and her seed: her seed shall bruise thy head, and thou shalt
bruise his heel. And herein the philosopher's stone or tincture
lieth implicitly. For though this primarily concerneth Man, yet
secondarily it concerneth the whole Creation also; and this bruising
of the serpent's head is done both spiritually and corporeally,
and both in time and in eternity, and though in different degrees,
yet in a parallel process or method, both here and there.
7. The serpent's sting points at the Wrath-fire, and the woman's
seed at the Light and Love-fire. These two are in every thing:
and in the curse that former came to be predominant in outward
Nature. This latter must now be raised up again, and, by its
shining through the Wrath, it must subdue and keep it under,
and take away from it its predominant power, so that it may keep
and exercise only its true natural office, as a servant in and
to the light. And that these two may no more stand in contrariety
and opposition to each other, but be one only thing, reharmonized
by Light and Love, and reintroduced into Paradise. And when now
thus the dark poisoned Mercury is tinctured, his anguishing death
is turned into triumphing life and joy, and his former dark desire
into a new Light and Love-desire; which of itself is now able
to make in itself a pure Love and Light substantiality, viz.,
a heavenly body out of an earthly.
8. The whole work consists summarily therein, that two things
must be reduced back into one, even into such a one as they were
from the beginning before they came to be two. A heavenly thing
and an earthly one are to be joined. That former must be admitted
or received into itself by this latter, and must change it into
its own heavenly quality. Earth must be turned in, and Heaven
out, etc. Which the Mercury, that is therein, doth all himself;
the Artist is not to do it, neither can he do it: he is only
to join together those ingredients that are requisite, and to
leave the work to be done by that workman, which is therein already.
Yet nevertheless Understanding and Faith is in him required;
and by this latter especially he is to co-operate, if his design
shall take effect. For his design is nothing less than to fetch
out a body from the curse, and to raise it up from the dead;
which never can be done by him, that is still dead himself, both
in his understanding, and as to his internal life.
9. With all this, the process in the regeneration of Man runs
parallel exactly. Consider only with thyself the heavenly humanity
of the Regenerator, and the earthly of poor fallen Man, that
is to be regenerated. Consider, that the former must be received
or taken in by the latter, and that this must suffer itself to
be subdued, changed, kept under, and turned in by that. Consider
that faith in Man is absolutely required, by which he must in
a sense co-operate indeed, but that for all this he cannot make
himself a Child of God; but must suffer himself to be made so
by the eternal speaking Word, which in the philosophical process
is called by Behmen, the Heavenly Mercury. Which also at the
end of time, as in the completest period of the regeneration,
will raise up his body again, which then shall no more be earthly,
but heavenly, and conformable to his own glorified body. Consider,
I say, all this in its true coherence, and dependence upon the
only love and free grace of God: and you will certainly find,
that all the description of this process, is nothing else but
a sound, true and solid paraphrase and explanation of these words
of St. John, saying: "As many as received him, to them gave
he power to become the Sons of God, even to them that believe
in his name."
10. In these words also lieth plainly, the possibility for
obtaining the perfection in the Philosophical Work; which is
rightly and firmly grounded hereupon by Behmen. For if God gave
us, out of his infinite love, that which is the greatest and
the highest, how could he have withheld from us, that which is
much lesser and lower? If Man, in this divine power, bestowed
upon him by free grace, can verily rule and triumph again over
sin, death, devil, and hell, whom he made himself subject unto
by his lust, Why should he not also be enabled thereby, to rule
and triumph again over the curse in the Earth, he brought into
it by the same lust, when this latter is but a natural consequence
of that former; nay an inconsiderable one in comparison to that?
Truly it is inseparable therefrom, if that former be really attained
unto, and provided that all the qualities that are requisite
thereto, be verily found in the Artist or philosopher.
11. All these qualities are, as in their principal sum and
substance, concentrated in this, that the Artist first must have
the curse in himself transmuted into the Heavenly Blessing, through
the holy tincturing blood of Jesus Christ. Which Behmen sometimes
also thus expresses, "He must first be, and have really
that same in himself, which he will make or introduce into metals
without himself". And this he frequently presseth home unto
every one, warning earnestly and calling Heaven and Earth to
witnesses, that none shall presume to meddle with the curse in
the Earth, before he be really delivered, as to his inward Man,
from that curse in himself; or else he may expect to earn nothing
else but curse instead of blessing. Before this his own internal
deliverance, he may have indeed so many fine notions of this
work in his brain; but the real process cannot be manifest in
him, and so not understood by him, in that experimental fullness
and exactness which is required.
12. The same he offers also to the serious consideration of
such a one, under these and the like philosophical terms - He
is to know that his Mercury is kindled in the fiery Mars, and
burns in the eternal Saturn, in the terrible impression of darkness;
his Venus is captivated, his water dried up, his Jupiter is become
a fool, his Sun is darkened, and his Moon turned into a black
night. And now there is no other remedy but to take Venus (the
eternal love of God) and to introduce that into his poisoned
Mercury and Mars, that they may be tinctured thereby, and then
his Sun will shine again and Jupiter rejoice, etc. Which he further
illustrates, by plain intelligible words, all representing most
excellently his own way, practice and experience.
13. Yet all this, though really attained unto, will not be
yet fully sufficient. For there is not only such a sufficient
ability for this work, and a sufficient understanding of its
process required, which I doubt not but Behmen had; but there
is also required an especial calling thereunto, which he had
not. Without this calling the Artist goes but in his own will;
though his meaning and intent, as to his thinking were never
so good and pure. And this call he must be able to discern, by
his own internal character, which it carrieth along with and
in itself, from his own natural impulse. Which easily may delude
him, under the specious appearance of a divine call; and whereby
the spirit of this world, which from its own internal constitution,
is mightily for such an undertaking, will certainly mislead him
into various dangers.
14. When now these two more general requisites viz., (1) An
experimental understanding, from the Artist's process in his
own regeneration, and (2) a divine call for this understanding,
are truly found in him, two other more particular qualities will
still be required in him, when he now is to make a beginning
of his work. And these are represented by Behmen from that parable
of our Lord, concerning a man which went down from Jerusalem
to Jericho, and was robbed and wounded by highwaymen. Saying,
"That the Artist must truly and wholly stand in the figure
of the merciful Samaritan and must have both his will and eyes."
His will, that he may desire nothing else, but to heal and restore
that which is wounded and broken. And his eyes, that he may be
able to discern that wounded body which he is to heal, and which
is not easily to be discerned, and not by every one, because
of its great corruption.
15. These eyes he shall have the greatest need of in his very
first beginning, when he is to choose the proper matter for this
Philosophical Work. This is called by Behmen and described parabolically
- "That evil child, which is run from its mother's house
(from Jerusalem to Jericho) and desired to be in self, or to
stand by itself upon its own bottom". And this must be sought
for in Saturn; which Saturn therefore, the Artist must have sharp
and piercing eyes to look into, both as to eternal and temporal
nature. For the Wrath of God, by its strong astringent impression
(says he further) hath shut it up into the chamber of death.
Not hath it turned the same into Saturn. [Which I think is to
say so much, as that it is not turned into lead.], but it keeps
it imprisoned in the Saturnish death, in the first cold, hard,
dark, astringent Property; which is called the great still standing
death, because as yet there is no mobility of life therein.
16. When this proper matter is found in Saturn, the Artist
may go to work, but so, that he do consider and follow that same
process, which God observed in the redemption and restoration
of mankind through Jesus Christ, (in which twofold holy Name,
the general process was clearly understood by Behmen from the
language of Nature), even from his conception and nativity, unto
his Resurrection and Ascension. So doing, he may come to find
the joyful feast of Pentecost, viz., that desirable tincture
in outward Nature, which is answering unto that holy spiritual
tincture, whereby St Peter, in his first public sermon, on the
day of Pentecost, tinctured three thousand souls at once.
17. When the human Mercury, the outspoken word of the human
life, was infected and poisoned by the serpent, or manifest and
predominant in its own natural quality, which it hath in itself,
before and without the Light, God did not reject the humanity,
so as to annihilate it wholly, and to make another new, and strange
Adam, but he restored or regenerated that which thus was spoiled.
And this he effected not by any such new or strange thing, as
which the humanity had not had in it before; but by that self-same
holy divine Mercury, which was at first breathed into Adam, for
to make him an image and likeness of God. This he re-introduced
into the poisoned humanity, and made thereby a good, sure and
solid disposition to the new regeneration thereof. And this was
done in the immaculate conception of Jesus Christ. For therein
conjunction was made, between the eternal speaking, and the human
outspoken Word, Mercury, or human life, now poisoned in Man,
and full of self or own will.
18. This must be the first consideration of the Artist, well
to be observed, that so he may be sure to act accordingly, and
to bring not his subject matter to the fire, without such a previous
conjunction; if he will not work in vain, and make himself ridiculous.
And for an illustration hereof this may serve: in the Second
Principle, of Light, the Love-desire, that is, the first property
of Eternal Nature, but considered as in the fifth, makes a pure
crystalline substantiality. And therein the divine Mercury is
the eternal holy Word and understanding: but in the first principle,
wherein the harsh astringent desire makes a dark obscure substantiality,
the same Mercury is a principal part, or chief property of the
Wrath of God, and an original of all mobility, and moving power.
This Mercury therefore (considered as in the outspoken Word,
or life of Man) after it was turned away from the second principle,
of Love and Light, and was made manifest according to its own
wrathful property in the first; could not have been restored
or brought back again, but by that very same Mercury, which was
first breathed into Man, and was not altered in the Light and
Love of God, though it was altered in Man, in whom it disappeared
and lost its former pre-dominion. Now the getting this lost pre-dominion
again, either in Man, or in any other creature, according to
its own kind, is nothing else, but that same tincturing and transmuting,
which in all this discourse is spoken of; and which restored
pre-dominion therefore of that Heavenly Mercury must needs reproduce
again such a pure light's substantiality, as that which disappeared
in Man, by his fall, and in the Earth by the curse.
19. In the relation of St. Luke, concerning what the child
Jesus did with his parents, in the twelfth year of his age, a
representation is seen of the inward and outward world, and of
their different wills. For the inward will in Jesus broke first
the natural will of his parents, when he remained in the temple,
without their knowing and consent, nay said also, like as rebuking
them, "How is it that ye sought me? Wist ye not that I must
be about my Father's business?" And then again, the will
of this outward world in his parents, broke the inward will in
Jesus, for he went down with them to Nazareth, and was subject
unto them. This showeth to the Artist, that in his work he shall
soon find such a two-fold will also. The will of the inward world,
will not in the beginning presently condescend and be subject
to his will. But if he ceaseth not to seek after it, as Mary
did, and wrestleth with it all the night like Jacob, with a full
resignation of his own will, which is the will of this outward
world, this divine Will, will at length condescend to him, and
go down with him; for it is as it were broken or conquered by
his will, according to what was said to Jacob: thou has wrestled
with God and Man and hast prevailed.
20. Here the Artist, or magus is to know, that he is not to
bring that will or tendency to the perfection, into his Matter
from without, but that it lieth therein already before. He must
only first in himself be capable of the Divine Will, and then
with his renewed, or tinctured will, which here is his magical
faith, he must handle his subject matter; that so thereby the
will towards perfection, which lieth in the matter indeed, but
still and unmoveable, may be stirred up and brought into conjunction
with his human tinctured will, and so also with the Divine Will.
And that further this Divine Will may press forward or outwards,
meet with and bless that outward will, which presseth backwards
or inwards from the corruption into God's Love and mercy.
21. Highly is this point unto the Artist recommended, not
only for to consider and understand, but also to make it his
continual practice. Because herein the Philosophical Baptism,
as to the greatest or chiefest deal consisteth, and this practice
is the very first beginning thereof. This only can make him able
to baptize truly and rightly, for he is to baptize his matter,
not only with the water of the outward, but also with that of
the inward world. Of which baptism more must be said now by and
by.
22. The poor fallen humanity, considered so barely as it was
in and to itself, viz., as broken, spoiled, poisoned, was not
cast immediately into the fiery furnace, and melted down by the
Wrath of God; but, as mentioned above, a conjunction was first
made between the Earthly and Heavenly humanity. Neither came
the great fiery trial upon it, immediately after this conjunction;
but a long and wonderful process was held, before it came to
that great earnest. First, the humanity was to be baptized with
water in the Jordan, and with water from above the firmament.
Further it was led into the wilderness, for to be tempted by
the Devil, which devil (N.B.) was not put into the humanity,
but permitted to stand over against it, and to offer unto it
all that the first Adam was tempted with. And all this time of
forty days, no outward food was given to this new baptized humanity,
but it was to live upon its own life's Mercurius, viz., the Eternal
Word proceeding from the mouth of God, according to the answer
the Lord Jesus gave unto the Devil. After this he came forth
in public, preached, and did great wonders and miracles in all
the seven Properties of Nature. And though at length even his
human body was really glorified upon the Holy Mount, and seen
so by three of his disciples, yet by all this, the full perfection
was not yet wrought out, but the very greatest, sharpest and
most severe trial was still behind, etc. Answerably to all this
process, the Philosophical Work also must be carried on, and
the Artist will see a continual parallelism; but at length he
will find also, that all this, though it was shown him in never
so glorious an appearance, is still short of perfection, and
all but as it were preliminary, which now further distinctly
shall appear.
23. By the Philosophical Baptism, if it be truly performed,
in the dead Mercury, which lieth in impotence, and hungers only
after its own Property, being of itself not capable, either of
desiring after, or of admitting into it any other, the hunger
after the divine or heavenly substantiality is stirred and raised
up again. And by this hunger, that heavenly substantiality is
drawn in, with its own peculiar will, desire, or natural inclination,
which is nothing else but a readiness, or tendency to become
manifest with its life in the death. And herein is the first
beginning of a new body, or rather of a seed, from which a new
body is to come forth in its due time.
24. What this Philosophical Baptism is, and the absolute necessity
thereof, may thus be shortly represented: Every hunger is a desire
after such a thing as is agreeable and conformable to that hunger:
for after that which is disagreeing and contrary, or destructive
to it, no hunger in anything can be. The dead corrupted Mercury
then hath a hunger indeed, but only (according to its condition
in the Curse), after death, wrath and poison, etc. If now to
this hunger such a dead and wrathful thing is given, as it hungers
after, the death therein must needs increase, and its wrathfulness
cannot but be strengthened thereby. But if to this hunger the
life is presented, or a loving, heavenly property is offered,
the death is not at all able to receive it. Unto this death therefore,
the death and Wrath of God must be given, but in this death and
Wrath the heavenly substantiality. And this is the Philosophical
Baptism, for this is that Earthly and Heavenly water, in the
first of which is death, and in the second life: both which must
be together; for the reason is now plain, why neither by this
nor by that alone, this baptism can be performed. But when it
is thus rightly done, this baptism, viz., that which is heavenly
swalloweth up into death that which is earthly and wrathful,
and exalts its own new life therein; though not immediately,
like as it was also not done in Christ immediately after his
baptism.
25. This Philosophical Baptism is nothing else but a conjunction,
to be made between the fiery and watery Mercury. The fiery must
be baptized with the watery. And this is what Behmen means by
saying obscurely: "Have a care only for this, that thou
baptisest the mercury with his own baptism." For this watery
Mercury is his own, viz., it is that, which before the Fall and
Curse he enjoyed and rejoiced in, as his most precious treasure;
whereby his fiery poisonous Wrath, was kept under, and prevented
from being manifest. But when these two were separated from each
other, a breach was made, which cannot be healed again, but by
a renewed conjunction between them. Like as it is in animals
and in fallen Man also the same thing, only in different in degrees.
The conjunction of male and female, which is absolutely required,
to the multiplication of every kind of living creatures (which
hath in vegetables also something answering thereunto), may be
a good illustration thereof.
26. And therefore it is that by Behmen this very same, which
here now is called the Philosophical Baptism, is called also
and compared to a matrimony or espousal, when he plainly says,
not only that to the Earthly wrathful Mercury, a fair loving
virgin of his own kind must be given in marriage; but also that
this same giving is the Philosophical Baptism. And again says
he, "The woman's (not the man's) seed shall bruise the serpent's
head." The man hath in his tincture the fire-spirit, and
the woman in hers the water-spirit. This latter must baptize,
soften , appease and overcome that former, and so transmute its
strong fiery hunger after Wrath, into a tender Love-desire; and
herein lieth the baptism of Nature. In this steadfast Love-desire,
these two are at last turned into one, so that they are not more
male and female, fire and water in contrariety, but a masculine
virgin with both tinctures in union. But before this be wholly
effected, and as long as they are in the way or process thereunto,
Behmen calleth them in all this discourse, the young man and
the virgin, or also the Bridegroom and the Bride.
27. Immediately after the baptism of Christ, he was led by
the Spirit into the wilderness, to be tempted by the devil. And
a serious consideration of the whole process in this threefold
temptation, is highly unto the Artist recommended; for in his
Philosophical Work the same must be done also, in a total answerableness
to the three particulars therein, relating to the three first
properties. All which is largely by Behmen declared, and much
insisted upon, but would be too long for to relate particularly.
Yet the sum and substance thereof is this:-
28. The human Soul, or the whole humanity as an image of the
eternal speaking Word, was now tried, after God had re-introduced
into it a spark of his Eternal Love, whether it would enter again
into its primeval state and place and be an instrument of God,
to be played upon by his holy Spirit, in his Love; or whether
it would rather continue in its own will, and suffer the Devil
to play upon its instrument in the Wrath and Anger of God. And
so in the Philosophical Work also, the earthly poisonous Mercury,
after he is now joined again to the heavenly, is tried, whether
he will go out from his own natural wrathful property, and suffer
himself to be turned into his first, pure and crystalline condition,
wherein he stood before the curse: or whether he will rather
continue in his own awakened and now predominant quality.
29. In our Lord Jesus Christ, the human will rejected all
the devil's presentations and offerings, resigned itself, and
entered wholly into the first mother's womb, according to his
words to Nicodemus, etc. And so in the Philosophical Work, if
it goes well and right the Artist will see, that when the tempter
comes on, the young man, or Mercury gives himself up wholly into
the first Mother, and that this will swallow him up as into nothing.
At which the Artist will be amazed and terrified, thinking that
all is lost and undone, for he sees nothing, and hath lost all
the appearance of heaven. But he must have patience, that which
is impossible in his sight, is not so in the powers of Nature.
30. The wilderness wherein the temptation is done, is, in
this Philosophical Work, the outward, earthly, dry, desolate
and barren body. Wherein the Mercury or young man, is not able
to stand against the devil, except he lay hold on his virgin,
and be by her supported. He is therefore to unite with her, to
cast his will and desire into her love, and to eat of her bread,
not of his own natural quality, like as Christ our Lord, all
the forty days of his temptation, did eat only of the eternal
speaking Word, and would not eat of that bread, which he could
have made out of the stones. All which is nothing else but that
the Mercury must admit and receive into its own poisonous quality,
the Heavenly Tincture, and suffer the serpent's head, the fiery
wrathful property, to be bruised thereby in himself. Which if
doth not, the Devil will prevail, and detain him captive in that
state, wherein he is when separated from his Virgin. But if he
doth the Devil must withdraw, and the Virgin takes his seed from
him into her womb.
31. What the Devil is in this work, the Artist, says Behmen,
will easily know, but he calls him not by any plain or distinct
name: doubtless it is such another wrathful dark and poisonous
matter, as may be fitly compared to the devil, and may be able
to do in this process, the devil's office, because of the qualities
alike in both. For this will appear afterwards, as to my thinking,
plainly enough, and here also it may be seen in part, from that
instruction and warning, he gives to the Artist, viz., He shall
have a care, to suffer not. Thus, says he, he shall have a care,
to suffer not, that his tempting devil be too furious, or too
wrathful, but proportionable, etc. And again, on the other hand,
that he be not too weak or impotent, for else the Mercury should
not be assaulted by him sufficiently, and might as a hungry wolf,
swallow up his baptism, return to his own wrathful property,
and continue still that same poisonous thing, which he was before.
32. At the end of forty days, when the Devil had ended all
the temptation, he must depart from the Lord Christ, and the
angels came and ministered unto him. This also the Artist is
especially well to observe, for he himself stood here in the
trial also, and may now perceive infallibly, whether or no, he
be fit for, and accounted worthy of this work. If at the end
of forty days, in answerableness to the process of Christ, the
angels do not appear, he may surely think of himself, that he
is not yet fit and worthy; and of his fiery masculine Mercury,
that this doth not yet stand in a due internal union with the
watery feminine, but that it is still that same, in its own wrathful
quality, which it was before, and that the tempting devil hath
prevailed. But if he seeth the sign of the Angels, he may rejoice
and be sure, that the Bridegroom is in his Bride, and she in
him, and that his work can prosper. What this sign of the angels
is, the author doth not tell us expressly; it must be some new
delightful appearance, by its own character so intelligible to
the Artist, as that was intelligible to him, when before he saw
nothing, and had lost the appearance of heaven.
33. Immediately after this temptation, and overcoming of the
devil, the Lord Christ began his public office, not only by preaching,
reproving and instructing the people, but also, by working many
great miraculous, amazing things, through all the Properties
of Nature. For instance: in Saturn, he raised up the dead; in
Luna, he transmuted water into wine, and fed with five loaves
of bread five thousand men; in Jupiter, he made out of the simple
and ignorant fishermen, the most wise and understanding apostles.
In Mercury, he made the deaf hearing, the dumb speaking, and
healed the lepers. In Mars he expelled devils from the possessed.
In Venus, he loved his brethren and sisters, as to the humanity,
and gave freely his life for them into death. Only six of the
properties are here enumerated, and the seventh which is Sol,
standing in the midst and uniting three and three, is here not
mentioned, because this belongeth to the full perfection, which
then only was attained unto, when he was risen from the dead,
ascended up to heaven, and had poured out the holy Tincturing
Spirit, on the day of Pentecost. But that there is a good ground
for Behmen's referring distinctly to the seven Properties of
Nature, all the miraculous deeds of Christ, could be made out
from him sufficiently, were it needful and not too large.
34. All this now the Artist shall distinctly see, that it
hath a true and exact answerableness in the Philosophical Work,
when the forty days temptation with good success is ended. For
instance, in Saturn, he shall see, that now the Mercury raiseth
up from death that same dead substance, wherein he was shut up
before. In Luna, that he feedeth and nourisheth that substance,
when there is nothing outwardly wrought, which it could be fed
and nourished with: and again, that the deadly water is exalted
and turned into wine, by having now got (like as wine hath) an
union of a fiery and watery virtue. In Jupiter, he shall see
the four elements each by itself, and their colours, and the
rainbow upon which Christ sitteth for judgment, in the outspoken
Mercury. So that he highly shall be amazed at it, and perceive
that the wisdom of God playeth and delighteth therein as in a
jestful play. For the friendly Jupiter showeth forth herein his
properties, after such a manner as that is, in which God will,
in its time change this world and transmute it into Paradise.
In Mercury, he shall see that Heaven separates itself from the
Earth, and that it sinks down again into the Earth, and changeth
the same into its own colour, and that Mercurypurifieth the matter,
etc. In Mars, he shall see, that Jupiter in the Mercury, casts
out from the matter upwards a black fire smoke, which will be
coagulated like as a soot in the chimney. And this is the poisonous
hunger in the Mercury, rightly to be compared to the devil, because
it hath, according to its own kind, the devil's qualities. What
Christ did in Venus, the Artist shall see most gloriously in
the Philosophical Work. For as soon as this black devil is expelled
from the matter, Venus in her virginity appears, in great beauty
and glory, which is a fine type or emblem of the great love of
Christ.
35. Now here, when this appears, the Artist is rejoiced, and
thinks reasonably his work is finished, and he hath got the treasure
of the World; but soon shall he find himself extremely disappointed.
For when he trieth it, he shall find, it is but Venus, still
a female, and not yet a pure and perfect virgin, with both tinctures
united into one. Like as in Christ, the Eternal speaking Word
had indeed wrought out through his humanity, all these wondrous
deeds; and yet the full perfection could not be made manifest
therein, his human body could not be glorified, and much less
could he have poured out the Holy Ghost, before he was passed
through the great Anger of God or Death and Hell. So also in
this Philosophical Work, though all these glorious things have
appeared in the Properties of Nature, yet the universal Tincture
is not yet fixed and manifest, but all what was seen hitherto,
was only transient, and the greatest work to be done, for this
fixation and manifestation, is still behind. For all the seven
Properties must be made totally pure and crystalline, before
they can be Paradisical, and each of them hath its own peculiar
process, when it is to go out from the wrathful into the Paradisical
life; wherein they must all seven have but one will, viz., that
of Love, and all their former own will, wherein each was for
itself, in opposition to the others, must be utterly swallowed
up. And then only they are fixed, and able to abide the fire,
for then no Turba can be more therein. Which is now further effected
by a process answering to that which was observed in the suffering
and death of Christ.
36. As soon as the regenerator of mankind came into this World
from above, and had the name of a king given unto him, the civil
government thereof could not endure him; but presently he was
by Herod persecuted, and at length by Pilate crucified, notwithstanding
that he had plainly declared that his kingdom was not of this
world. And because this newborn king came not not with a royal
state and splendour, nor in such an outward power, as the Jews
expected and hoped for, at the coming of their Messiah, the Ecclesiastical
government in the high priest and Pharisees, would not receive
him. And since he owned himself to be the Son of God, and a king
of truth, and said he was come to save his people from their
sins and darkness, and from the Wrath to come, the Devil also
could not endure him; but he was immediately a strong opposition
against these three together in conjunction. So also in this
Philosophical Work, as soon as Venus thus appears in her beauty,
with her own natural character, and in order to perfection, there
is a great alarm, opposition and insurrection against her, manifest
in Saturn, Mercury and Mars. The first of which is a true figure
of the civil government, the second of the Ecclesiastical state,
and the third of the Devil. And as these three jointly were the
same chief agents, that brought the Lord of Life and Glory unto
death; so in this Philosophical Work, the three inferior wrathful
Properties, Saturn, Mercury and Mars, are rightly called by Behmen
the three murderers of Venus.
37. This great opposition and uproar against the Lord Christ,
had, in the internal truth and reality no other ground but this,
that he was from above, when all these three were from beneath.
Deep, great, and many things are in these few words comprised,
and the essential nature of a Principle (taken in Behmen's sense)
is understood therein. If the Lord had been out of their own
dark, harsh, bitter and wrathful root, and if he had appeared,
for to preserve and establish the same, in its own selfish and
willful qualities, they would have received him very kindly,
and no opposition could have been made. But he was from another
Principle, and came only for to destroy the works of the Devil
in this world, and to recall its inhabitants unto Light, Love
and Truth. Now all this was bad news in the ears of all these
three parties, for none of them was willing to be stripped of
its selfish greatness, dignity, strength and power; and therefore
they all three at length agreed for his crucifixion. So also
in this Philosophical Work, there is no other ground for this
great opposition, but this very same, that Venus is from above,
when these three are from beneath; united in one wrathful sphere,
and unwilling to be deprived of their natural power and pre-dominion.
Heaven stands now in Hell, upon Earth, and will transmute them
both into Paradise; and Hell perceiveth its ruin is inevitable,
if it receives into it this child from heaven; and therefore
it swelleth up against it, and opposeth all what it can. But
by this same opposition, it must and doth but promote its own
destruction; as it was done also in the process of Christ.
38. Here might be objected, How can all this be consistent
with what was done and declared above, viz., that the matter
was purified, the devil expelled, and the sign of the angels
appeared, etc? For if so, whence can now such a wrathful, hellish
opposition arise? But it is easily to be answered, and the answer
Behmen gives to it (though but implicitly and not so directly)
is of the greatest importance, not only in this process of the
Philosophical Work, but also especially in that of Man's Regeneration.
When Mercury, (says he) is awakened from the death of Saturn's
strong impression, and receiveth Manna (heavenly food, Light's
and Love's substantiality, his own true Virgin, the Water of
Life, the Philosophical Baptism) into the mouth of his poisonous
Property, a joyful crack ariseth indeed; for it is like as if
a light were kindled in the darkness, and a paradisical joy and
Love springeth in the midst of Wrath. When now Mercury thus gets
a twinkling glimpse thereof in Mars, the wrathfulness is terrified
at the Love, and falleth back or sinketh down, like as in the
generation of the second Principle out of the first; and the
angelical properties appear as in a glimpse. And so this is (N.B.
not yet a transmutation but) like as a transmutation, but only
transient not yet constant or fixed. If therefore a fixed and
radical transmutation shall be done, the same process, that was
in this like a transmutation, must be repeated again; but in
a far higher or rather deeper degree; And the same can also be
repeated again, because the harsh, bitter, wrathful hellish Properties
were hitherto suppressed only in part, but not fully rooted out,
and radically turned into one only will. And they therefore are
now raised afresh by this appearance of Venus, nay even much
more than ever before, they stand up in opposition against her,
for to maintain their own natural right. So that here also, in
a sense, the words of Christ are true, saying I am come to kindle
a fire, and to bring upon Earth a sword, enmity, strife, persecution,
war and opposition.
39. This opposition is, in this Philosophical Work, between
three and three; like as it is also in the generation of Eternal
Nature. Yet this is to be understood in such a sense, as the
foregoing 38th position can bear, wherein there was asserted,
that here nothing as yet is permanent and fixed. So it was also
in the process with the Lord Christ: when he now was a going
into the strong severity of the Wrath and Anger of God, in order
to the full consummation of his great work, he said expressly
of himself, "I am not alone, but the Father is with me."
He had then with him on the one side, or as we may say, from
above, the Father, and him unalterably, in one sense, though
changeably in another, relating to the sensibility of his outward
human person. Which may appear, by his woeful crying out on the
cross, "My God, My God, why hast thou forsaken me?"
For that which here by some is now objected, concerning a wrong
translation of these words, is not to be regarded, because the
sense wherein they are taken is not liable to such ill constructions
and consequences as they put upon it. And on the other side,
or as from beneath, he had with him, though in a very low and
inconsiderable sense, the common ignorant people which received
and accompanied him with great joy and acclamations, when he
came riding upon an ass into Jerusalem. So also in this Philosophical
Work, Venus is not alone; but, as it were, from above, Jupiter
is with her, and from beneath Luna, which is a true figure of
that vulgar, simple, ignorant crew. This Luna holds with Venus
(like as also the Disciples themselves did with Christ), so long
as it goes well with her, or at least tolerably; that is, so
long as Saturn, Mercury, and Mars do not actually and manifestly
exert their malice against her. But when these three murderers
arise, and will forcibly put her to death, or swallow her up
into their wrathful pit, then Luna also changeth her colour and
inclination; like as the vulgar people changed their will, and
instead of their former "Hosanna", cried now out, "Crucify,
crucify him."
40. In the process of Christ, when it cometh to the Great
Earnest, not only that which was done with him outwardly, by
the Pharisees, High Priests, etc., but also that which was done
within his own person, in Body, Soul and Spirit must be considered.
The two Internal Worlds or two Eternal Principles, viz. the strong
Fire-world with the properties of Wrath and anger, and the Holy
Light-world, with the pure Love and Light's substantiality, or
heavenly flesh and blood, were both manifest in him, and stood
open the one against the other; And the great work of redemption
could not have been performed, except they entered into one another
essentially: for else no solid, permanent and fixed transmutation
of the first into the second, could have been effected. This
now made an inexpressible terror in the humanity of Christ, viz.,
in his whole person, considered in all the three Worlds or Principles.
For the Love was struck with terror, and trembled at the rough,
harsh and bitter death, which it was to give up itself into;
so as to be swallowed up by the wrathful properties of anger,
all now distinctly raised up and qualifying according to their
own nature. And the Anger also was struck with terror, and trembled
at the appearance of Love, wherein it was to lose its own wrathful
and now predominant life. And so from hence the outward human
body also, in this third Principle, was so violently struck with
terror and trembling, that the sweat thereof was, as it were
great drops of blood, falling down to the ground. Yet he said
then, "Father, if it be possible, let this cup pass from
me, nevertheless not my will, but thine be done." Which
words are to be understood, as spoken by the whole person of
Christ, viz., in each World and Property, according to the different
condition of each. For the first Principle, or Anger said, "Let
this cup of Love be removed from me, that I may keep my dominion
in men, because of their transgression"; like as we may
see an excellent type thereof in Moses, when the Wrath of God
said unto him, "Let me alone, that I may devour this disobedient
people." But Moses in the figure of Christ, and Christ in
the highest operation of Love, would not let him, but replied,
first indeed as it were to the same purpose, "If it be possible
let this cup of Anger pass from me", but added also immediately,
"Nevertheless not my will, but thine be done." Whereby
now the human will of Christ as to this Third Principle resigned
wholly and submitted itself to the will of the angry father,
and was obedient unto him, even unto the death on the Cross,
and unto all what was to be inflicted upon him outwardly also,
by the instruments of God's Anger. So also in this Philosophical
Work, when it cometh to this Great Earnest, the Artist shall
plainly perceive a great terror and trembling therein; he shall
see, that Mercury especially, which is the principal agent against
Venus (like as the High Priests and Pharisees, were also the
principal opposers and persecutors of Christ), trembleth at the
appearance of Venus, and that Venus also not only trembleth at
this opposition of the three wrathful murdering properties, but
also that it is with her like as if a sweat did break out from
her body: and that nevertheless she is not stirring, but quiet
and patient, resigned and ready for to suffer all what they can
inflict upon her, and to be wholly swallowed up by them into
their wrathfulness.
41. In the process of Christ, the Devil said, or thought within
himself, "I am alone the great monarch in the Fire, Saturn
is my might, and Mercury my life, and I am in, and through them,
a Prince and God of this world, and will therefore not suffer,
that such another one as calls himself a Prince of Love, should
rule therein, but I will devour him in my Wrath, together with
his Love." This he intended indeed, but being he could not
effect it as by himself alone, without concurrence of the two
chief principalities of this outward world, he stirred up Mercury
and Saturn, the Ecclesiastical and the Civil government. And
so these all three went out together, or sent their emissaries,
apprehended the Lord, bound and carried him from the one unrighteous
judge to the other, etc. Thus also in the Philosophical Work
the Artist shall plainly see, that Venus, which is all passive
and wholly resigned and ready to enter into the dragon's jaws,
is surrounded on every side by Saturn, Mars and Mercury. And
so as it were apprehended or captivated by these three in conjunction,
nay also further that they lay hold on her, and bind her, by
darting their several poisonous rays upon her; and then moreover,
that they do, as it were, carry her from the one Property of
wrathfulness to the other, like as to be by them tried, examined
and judged.
42. In the first place, Mars bringeth Venus to Mercury, like
as the devil's agents instruments in the Wrath of God, brought
the Lord Christ first to the High Priest. But as this was already
beforehand pre-possessed with hatred against him, and did not
truly or duly try him, nor could look into his Internal will
and work of Love, but looked upon him only from without, examined
him superficially, and concluded, that since he stood not with
them, in the same will, way and form, he was not to be tolerated
among the living. But seeing that he could not bring in execution
his design to kill him, he sent him to Pilate, with the character
of an evil doer, that had deserved death. So also in this Philosophical
Work, this very same is the true internal signature of Mercury,
against Venus. He was before already before possessed with his
own hateful quality, and stood in opposition against her, and
is therefore not able to try, much less to approve of the loving
Property of Venus, but hath only a will and ability to murder
her. But seeing that there is in Venus another living Mercury,
from above, he cannot destroy her by his own power, but must
confederate himself with Saturn; and unto him he delivereth this
Venus, for to be killed. Like as Christ was delivered to Pontius
Pilate for to be crucified.
43. Pilate, a governor or Lord in the dark Saturnish impression,
did little enquire after, or concern himself about the spiritual
doctrine, Light, Love and Truth of Christ, but only about the
government; and upon this only account of Christ's being against
Caesar, and his own coveting to be accounted Caesar's friend,
he sentenced him unto death. So here also in the Philosophical
Work, Saturn, the dark astringent property, does not at all concern
itself, with this or that internal loving quality of Venus, being
not able to receive anything thereof into its own essence; but
only for the pre-dominion is all this great contest. Saturn will
not lose the friendship of Mars and Mercury, which both are with
him in the same sphere, and jointly make up therein their own
government, which needs must be overthrown, if Venus should be
permitted to arise, and shine therein, with her Light and Love.
And therefore he puts in execution that which is well pleasing
unto them, and which they think may make for the preservation
their wrathful government.
44. Pilate sent the Lord Christ unto Herod, and this mocked
him, and put on him a long white garment. In this Philosophical
Work, Herod the king answereth unto Sol, who is a king also in
his own Principle. And this Sol puts upon Venus a simple, lunarish
white colour; for it perceiveth that there lieth in Venus a solarish
kingly power, and therefore it giveth unto her the white colour,
from the Eternal liberty's Property, and would fain see, that
she might open therein her powers from the Fire's centre, and
show forth herself in a golden lustre (like as Herod would fain
have seen a miracle wrought before him), which, if Venus did,
she would be indeed a master and ruler over Mars and Mercury,
but only in this outward world, a ruler in the Wrath, like as
this Sol is also such a one. But as the Lord said unto Pilate,
"My kingdom is not of this world", and would answer
nothing unto Herod, nor his expectation by working any miracle
before him; because in this white garment he stood only before
the justice of God, and represented the poor, fallen Adam, in
his false love of himself, whereof this white robe was an excellent
and very significant figure, deeply by Behmen declared. So also
in the Philosophical Work a breaking forth of the solarish power,
in a golden lustre from the Fire's centre, and tincturing this
white lunarish appearance of Venus, is all in vain expected;
because the pure union, and universal tincture cannot be made
manifest, except first all the dark Wrath and poison of Saturn,
Mercury and Mars, be wholly drowned and swallowed up in blood
and death.
45. Herod sent the Lord Christ back again to Pilate, and this,
by his soldiers, stripped him, put on him a scarlet robe, scourged
him, put upon his head a crown of thorns, and showed him to the
multitude, which all cried out, "Crucify, crucify him",
etc. So also in the Philosophical Work, Venus is delivered again
unto Saturn, and he, with his strong, dark impression, lays hold
on her, strips her of her fair robe, and puts on her a scarlet
(purple) colour, wherein the Wrath of Mars is lodged. This colour
(which will be adorned as with a glance or splendour in a flash),
is from Saturn's and Mercury's Property, mixed with the fiery
Mars, as the Artist shall distinctly see. When now the Lord Christ,
in this royal robe, which was put upon him but in scorn and mockery,
was presented to the Pharisees, Priests, and common people, they
all cried out unanimously, "Away with him, he is but a false
king, we own no other king but Caesar, etc." So also, when
Venus in this royal colour, appears unto Mercury, Saturn and
Mars and Luna also; this later being now changed in its will,
joined herself with the three chief murdering Properties, and
all together, with one consent, reject her, and as it were, cry
out the very same; which is as much as to say, they dart forth
their malignant, poisonous, fiery rays upon, and imprint the
same into her, by the sharp impression of Saturn, so that the
Artist shall see distinctly, that Venus is like as scourged and
full of stripes. And moreover, which is indeed the greatest wonder,
he shall exactly see the crown of thorns, with its sharp, stinging
prickles, is put upon her. For as the whole process, in the suffering
and death of Christ, is a circumstantial representation of all
what the first Adam had acted in his transgression, in a quite
contrary way, which is distinctly shown and declared by Behmen:
And as the condition of Man in the Fall, is the same with the
Earth's condition in the Curse, only different from it in degree,
which he also not only answereth, but also demonstrateth sufficiently.
So also the manner and process of their restoration, cannot but
be alike in both. And as the Lord Christ in all his sufferings
was most profoundly humble, and only passive, opening not his
mouth but enduring all things most patiently, in a full submission
to the pleasure of his Father: so also, in this Philosophical
Work, the Artist shall see that Venus is wholly passive, standing
all quiet and unmoveable, without any moving or stirring.
Many particulars more are by this author observed, and discoursed
of, and this even so, that his discourse carried along with itself
a plain and perceptible testimony of solidity. But for brevities
sake they shall be but mentioned in short. The three nails wherewith
Christ was nailed to the cross, are referred to the three first
sharp, and piercing wrathful properties.
The two figures of the Virgin Mary and St. John, standing
under the cross, are referred to the young man's and the virgin's
life, now appearing in distinction, which the Artist (saith he)
may see, if he hath eyes and understanding..
The words of Christ spoken on the Cross, "Father, forgive
them, they know not what they do", are deeply and excellently
declared. (1) as to the redemption of mankind, by showing, when
Jesus destroyed death and selfhood in the humanity, he did not
throw away that human property, wherein the Anger of God was
kindled before, but even then he took it rightly and truly unto
himself, that is, he took even then rightly the outward, out-spoken
kingdom of wonders into the inward. And (2) As to this Philosophical
Work, by showing that the three murderers, when drowned in the
lion's blood, do not pass away or are not annihilated, but they
are forgiven, that is, their former hatred and wrathfulness,
is turned into the highest Love-desire and they keep all their
natural qualities, in their true order and office having lost
nothing at all, but only their false and selfish predominion.
The two thieves, crucified with Christ, the one on the right
hand, and the other on the left; the one mocking him, and the
other turning unto him, and receiving the gracious promise "this
day thou shalt be with me in Paradise"; are in this Philosophical
Work referred to the kingdom of the Devil in the Wrath, and to
the Kingdom of Love in the Light. Which two kingdoms are now
separated the one from the other, etc. Thou shalt be with me
in Paradise, says the Love, that is out of thy fiery, anguishing
condition, thou shalt be turned and transmuted into me, etc.
Here, saith Behmen, Venus in the Philosophical Work gets her
Soul, for when Mars and Mercury die to the dark impression of
Saturn, then Venus takes them in; then Anger and Love come to
be one only being, Mars and Mercury become the Soul of Venus;
all the strife ceaseth, the enmity is reconciled; Mercury is
now all pure and hath no poison more in it, etc.
The words of Christ, saying to his mother, "Woman, behold
thy son", and to St. John, "Behold thy mother",
are excellently discoursed of by Behmen, not only with reference
to the redemption of mankind, and to the universal Christian
Church, but also to this Philosophical Work; wherein the Artist
is to know, that he must imitate St. John, that all his work
and operation is done only in or about the Mother, that is the
kingdom of outward Nature, from which Christ here departeth;
that his work in this world never will become totally and absolutely
celestial, that he cannot manifest therein the Paradise, so as
that God should appear therein face to face. But that he must
abide all the time of this world, in the Mother only, though
he verily obtaineth the universal Tincture in this Mother. Like
as the mother of Christ also obtained it, in her being called
by the angel, the Blessed among the women; notwithstanding, which
she was afterwards to pass through temporal death, etc. So also
the Artist obtaineth the blessing in this miserable world, so
that he may tincture his corrupted earthly body, and preserve
it in health, unto the terminus or end of his highest constellation,
which is (N.B.) after or under Saturn. [When Saturn therefore
is at his end and limit, and leaveth that life, which he hath
been a leader of, no universal Tincture can prolong that life
any longer.]
Concerning the words of Christ, "I thirst", and
the vinegar mingled with gall, which when he had tasted, he would
not drink, are profoundly declared -
(1) as an outward, most significant figure of what was transacted
inwardly between the holy name Jesus, and the Anger of God awakened
in the human soul. The name Jesus thirsted after the salvation
of men, and would fain have tasted the pure living water in the
human Property; but the Anger of God in the soul, gave itself
into this thirsting Love-desire, which the Love would not drink,
but yielded up itself, in a full resignation and obedience thereunto.
Vinegar and gall are the proper figure of the human soul, viz.,
of these properties wherein the human soul essentially standeth,
when considered as to its own proper being, without the Light.
The soul, now here given again into the Holy Light's substantiality,
which was in Adam, disappeared, etc. This caused such a two-fold
great crack, as in the generation of Eternal Nature was explained.
The first terrible crack made the Earth to quake, and rent the
rocks asunder, etc. The second joyful crack raised the dead bodies
of them that had hoped and waited for the coming of the Messias,
and rent also the vail in the temple, from the top to beneath,
uniting now the human time with Eternity, etc.
(2) And as to the Philosophical Work, wherein Venus also thirsteth
after the manifestation and pre-dominion of the Fire of love;
but Mercury, in the sulphur of Mars and Saturn, presseth itself
into her, with his killing Menstruum, which is the greatest poison,
of the dark Wrathful source. But Venus, instead of drinking the
same down, yieldeth up herself wholly thereunto, as if she did
actually die. And from hence the great darkness in the Philosophical
Work ariseth, so that the whole matter cometh to be so black
as a raven.
When the inward sun of the Eternal Light's Principle, in the
humanity, had given up itself into the dark Wrath and Anger of
God, the outward sun in this third principle, which taketh all
its glance and lustre from that Inward, as a representation,
figure, or mirror thereof, could not shine. For if its root or
deepest ground (considered as in the region of this world) was
gone down into darkness, for to renew this principle into the
Light, the outbirth of this root, that is the outward Sun, must
needs have been darkened, contrary to the common course of Nature;
And this even from the sixth hour of the day unto the ninth,
which was the time of the first Adam's sleep, etc. In the Philosophical
Work, as the Artist shall see, all what God hath done, in and
with the humanity, when he was to redeem and bring it again into
Paradise; so he shall see also in answerableness to this particular
of the great supernatural darkness mentioned above, that when
Venus thus yieldeth up her life, which all her glance and lustre
dependeth upon, all her beauty must disappear, and darkness cometh
up instead thereof. Nay, he shall see also, that not only Venus,
in the three wrathful Properties, but also that these three themselves,
in Venus, do lose their life altogether, and that all is now
so black and dark as a coal. For here now life and death lie
still and quiet together in the will of God, and to his only
disposition. The whole is now reduced to the beginning, and standeth
in that order, wherein it stood before the Creation. Nature's
end is now attained unto, and all is fallen home unto, or into,
the power of the first Fiat.
After this, the Lord cried out, "My God, why hast thou
forsaken me?" The eternal, speaking Word stood now still,
in the humanity, that is, it did not operate therein, so as to
be sensibly felt thereby. For the heavenly humanity, which in
Adam was disappeared, and in Christ quickened again, was to bruise
the head of the Wrath, in the fiery soul, and to change the Soul's
Fire into a clear, shining sun. That now this might be done,
the humanity must be introduced into this Wrath, by the Eternal
speaking Word, and by the same also, through this Wrath and death,
into the solarish or paradisical life. When now this was done,
the humanity could not but feel that Wrath in the soul, and in
the same instant of this feeling, it could not feel the presence
and power of the Eternal speaking Word, so as it could and did
before, etc. And this was the forsaking.
So also in the Philosophical Work, when the wrathful properties
swallow up the life of Venus, which is to change them into Sol,
and to make that all seven may be one. Venus is forsaken. And
this makes her lose her colour, and to be turned into Darkness,
etc.
As the Lord Christ, after all his powerful works, miracles,
overcoming of the Devil in the Temptation, and Transfiguration
of his human body, was to go through all these sufferings, and
at length wholly to die on the Cross, whereby he frustrated in
a sense and manner, the hope and expectation of all his disciples.
And as he had no other way or gate, than death, through which
he could have entered into his glory, and drawn after him his
members: So also in this Philosophical Work, the Artist hath
hitherto seen indeed many wonderful things, and very glorious
appearances, which made him to have a very great hope and expectation;
yet for all this, now his expectation is in a sense quite overthrown
and frustrated. For now the whole nature dieth in his work, and
he must see that all is changed into a dark night. All the Properties,
Powers, and Virtues, must now cease to be and do, what they were
and did before, and must fall into the end of Nature. All yieldeth
up its former life and activity, there is no more any stirring,
moving, or operating. All the Properties are in the Crown-number,
scattered in thousand, and so entered into the first Mysterium,
in that state wherein they were before the Creation. The meaning
is not that the outward materiality is made invisible, or quite
annihilated, but only, that all the Powers therein which the
outspoken Properties had from the Eternal speaking Word, and
which were raised up against each other, in contrariety, each
of them according to its own nature, are now at an end of their
activity in self-will, and earthly inclination, and are fallen
home again into the power of the Eternal speaking Word, having
no other way, nor gate, but this death, through which they could
enter from the curse into their primitive blessing. But when
thus they are in death to themselves, and in the hand of the
eternal Word, this cannot but raise them up again unto glory,
as by a new Creation, and in answerableness the Resurrection
of Christ.
The Lord Christ died indeed, as to the humanity from this
world, but he took the same human body again in his Resurrection,
and lost or left nothing thereof behind, but only the government
of the four elements, wherein the Wrath, curse, and mortality
lieth, etc. So in this Philosophical Work also, the first matter
is not abolished or annihilated, but only the curse therein is
destroyed, in the four elements, and the first life in the one
Eternal Element is raised up again; and therefore it is now fix,
and can abide the Fire. A glorious new body is now raised up
out of the black darkness, in a fair white colour, but such a
one as hath a hidden glance in it, so that the colour cannot
be exactly discerned, until it resolveth itself, and the new
Love-desire cometh up. And then in Saturn's centre, but in Jupiter's
and Venus's Property, the Sun ariseth. This is in the Fiat, like
as a new Creation, and when this is done, all the Properties
cast forth unanimously their desire into Sol. And then the colour
is turned into a mixture of white and red, from Fire and Light
in union, that is, into yellow, which is the colour of majesty.
The appearance of love, to the wrathful properties of darkness,
causeth, as mentioned above, a great crack, or terror. The wrathfulness
is mightily exasperated by this appearance of Love, and presseth
vehemently into her, for to swallow her up into death, which
it doth also actually. But seeing that no death can be therein,
the Love sinketh only down, yieldeth up herself into these murdering
properties, and displayeth among them her own loving essentiality,
which they must keep in them, and cannot get rid thereof. But
even this is a poison unto death, and a pestilence unto Hell.
For the wrathful Properties are also mightily terrified at this
entering of Love into them, which is so strange and contrary
to their own qualities, and which makes them all weak and impotent,
so that they must lose their own will, strength, and pre-dominion,
etc. So was it done in the death of Christ, and after such a
manner (largely and excellently declared by Behmen). Death and
curse in the humanity, was killed and destroyed, in and by the
death of Christ, who, after his Resurrection, had no more the
form of a male in his human body, but that of a paradisical Virgin,
as Adam had before his fall. And so also is it, in this Philosophical
Work. In this terror, crack, and mutual killing (though there
is properly no death, but only a transmutation, or union of two
into one), when Venus yieldeth up her life to the wrathful Properties,
and when these, having lost their pre-dominion, are raised up
again to a new life, the Virgin giveth her pearl to the young
man, for a propriety. And so the life of the anger, and the life
of the Love, are no more two, but only one; no more a male and
female property, but a whole Virgin, with both tinctures united
into one. When then the Artist seeth the red blood of the young
man rise from death, and come forth out of the black darkness,
together in union with the white colour of the virgin, he may
then know that he hath the great Arcanum of the world, and such
a treasure as is inestimable. Several things more could be brought
forth from Behmen, which would afford many excellent considerations.
But these may be sufficient, to show that harmonious analogy
which is between the Restoration of fallen Man, through Jesus
Christ, and the Restoration of cursed Nature, in the Philosophical
Work.
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