OF THE SEVENTH FORM IN THE KINGDOM OF THE MOTHER; HOW THE SEVENTH KINGDOM, VIZ. THE KINGDOM OF THE SUN, IS AGAIN OPENED AND MADE ALIVE; SET FORTH IN PARABLE, OR BY WAY OF SIMILITUDE OF CHRIST'S RESURRECTION 1. We are not to think that when Christ died the natural death in the human property, that he died as to his creaturely soul, 1 much less as to the Deity; also he did not disappear or die in the heavenly essentiality and in the heavenly tincture: This cannot be; only the will and dominion of self, viz. of the outward world, which domineered in man unto the own will and own powers of the selfish creature (wherein man was disobedient to God), he gave that wholly into the Father's hands, viz. into the end of nature, into the Father's great mystery; not that it should be dead, but that God's Spirit might alone be the life thereof, that the divine dominion might be in Christ's person, that the Eternal Father might rule and reign with his Eternal Spirit in his image; and therefore God has determined to keep the last judgment by this Jesus. 2. Now the creature of Christ does it not alone, but God in his image through the creature in the dominion of his Eternal Spirit of all the three principles, which is the life and dominion of every being, in each thing according to its property. 3. And understand us right, when Christ died on the cross, the name Jesus did not also die, which destroyed death, and tinctured the expressed word, viz. the form of the Deity (or the formed word), viz. the soul with love: No, it cannot be, the eternity does not die, only the spoken word, which stands again in the desire of the speaking, viz. in the fiat, which changes itself in its own speaking, viz. in the self-desire, and brings its own sound into another form and source than the speaking word had spoken it, and set it forth with the verbum fiat into a form, signature, and will; as Lucifer with his royal throne, and Adam also did, when they both departed out of resignation into selfhood; the instrument would be master. 4. The outward working sensitive life wherein the anger of
6. The divine tincture tinctured the human; the divine sun entered into the human; the divine sun entered into Adam's night, viz. into Adam's sleep; God's sun with the name Jesus entered with Adam's soul and humanity in Christ's person into death, understand into Adam's sleep. 7. When Christ died, then Adam died also to his self-hood in Christ's death; the name Jesus was in Christ the serpent-destroyer in Adam's humanity; Christ entered into the image of the first Adam, so that the first Adam in the humanity of Christ became the same Christ, and serpent-destroyer, indeed not in the same creature, but in the same soul's and body's property. 8. The first Adam fell into sleep, viz. into the impotence of the divine world, and died in the death of death; the second Adam entered into the death of death; and took the death of death captive in himself, viz. in the humanity of Adam: He was a death to death, and brought forth the life out of death into the eternal liberty: He arose in the divine omnipotence in the essence of the first Adam: God's Spirit in the speaking eternal word brought forth Adam out of death in Christ's humanity. Adam arose in Christ's humanity, and all the children of Adam, which are partakers of Christ's kingdom, arise in Christ; all in Christ's flesh and blood, soul and spirit, but 10. But seeing that I in the outward man do yet live in my self-hood, therefore I must also die with the outward man in Christ's death, and arise and live in him. Now therefore I live with the will of faith in the mind in Christ, and am a Christian in the will of the mind in the desire of faith, and receive Christ with his humanity into my will, and cast my will into his death; and thus my inward man is also dead in Christ's death, and lives no longer to self-hood; but I am resigned in him, and lie buried in his death: But seeing he is risen in God's will, I also live in his resurrection in him; but my earthliness in its selfish property lives to the earthly world, until it also dies quite to self-hood, and enters into the resignation and putrefaction, and then Christ will awaken it through my inward man, which now lives in him. 11. Like as he is risen from the dead, even so shall I, who shall die to the earthliness in him, viz. in my first father Adam, in the name Jesus as a Christian in Christ; my twig, withered in sin on the tree, shall obtain strength and sap in the name Jesus to life. I shall and must spring forth afresh with my humanity in him as in my stem who is become a heart and power in my father Adam, and bring forth fruit to the praise of God. 12. My will-spirit, which now is in Christ's humanity, and lives in Christ's Spirit, that shall in Christ's power give sap to the dry tree, that it shall again arise at the last day in the sound of the trumpet of the divine breath in Christ's voice, which also is my voice in his breath, and spring afresh in the tree Christ, viz. in paradise: The paradise shall be in me; all whatever God has and is shall appear in me as a form and image of the divine world's being; all colours, powers, and virtues of his eternal wisdom shall be manifest in me, and on me, as on his likeness: I shall be the manifestation of the spiritual divine world, and an instrument of God's Spirit, wherein he makes melody with himself, with this voice, which I myself am, as with his signature: I shall be his instrument, and organ of his expressed word and voice; and not only I, but all my fellow-members in the glorious tuned instrument of God: We are all strings in his joyful 14. Thus know ye now my fellow-voices in the praise of God, that I sound with my string played upon in the spirit upon and in your note, and thus sing I to you; that whatever Jesus has done through the Christ, viz. through his and my humanity, the same he does yet to-day in me and in all my fellow-members. He died to my self-hood in his death, and I also die to my self-hood in his death: He is given up to his resignation in God his Father, and God his Father has raised him up with the spirit of his mouth in him, and set him forth for the royal image according to the Holy Trinity, through and with whom God will judge all things in the place of this world. 15. Thus God also has awakened in him my spirit and soul through his spirit in the great name Jesus in Christ, so that I in my resignation in him need not to die, for he died in me and for me; his death, in that he is risen from death, is become my eternal life, so that now I live in his death, as one dying; and yet there is no more any death in him, but thus I die to myself and sin in him, seeing that my desire and will presses forth from my self-hood into it, so that I die daily to myself, till once I shall obtain the limit of my self-hood, and my self-hood with the earthly will and desire does wholly die to its selfishness; then shall my self-hood, and all whatever is in me which seeks and loves itself, fall into the death of Christ, viz. into the first mother, from whence God created me, and my self-hood shall become a nothing; and even then my self-hood lies in Christ's death in the resignation as an instrument of God, who then will make it his instrument as he pleases. 16. But seeing now my soul and spirit lives in his resurrection,
17. Thus now I live in God, and my self-hood does not know it, for it lives not in God, but in itself (God is indeed in it, but it does not apprehend him), and hides the pearl which I am in Christ; not I, but he in his humanity in my creature in himself: And thus I speak and write of the great mystery of all beings, not that I have apprehended it in my self-hood, but he strikes my signature in my desire, which presses into him, as he pleases. 18. I am known to myself, but not in my self-hood, but in his mirror which of grace he has put into me, thereby to allure my self-hood to him, viz. into the resignation; and so likewise, dear brethren, it shall again be represented to you out of his glass, 1 which he has set forth through my capacity in him, as his instrument. 19. Thus it goes also in the philosophic work; Sulphur, Mercury, and Sal are entered by the curse of God into their self-hood, viz. into a self-working and living; all does now work in the curse and anger of God according to the property of the first principle; if God had not placed the sun as a nature-god of the outward visible world therein, which tinctures every working life, even everything which grows and moves, all would be in the dark death's impression, viz. in the abyss of hell. 20. Now if anything shall be freed from this self-hood, viz. from the wrathful death, and be again brought into the universal, viz. into the highest perfection, then it must die wholly to its self-hood, and enter into the stillness, viz. into the death of the resignation at nature's end: Mars must wholly lose the might of the fire and wrath, and Mercury also his poison-life; Saturn must be a death to himself, insomuch that the artist sees nothing but the great darkness, and even then the light appears in the resignation; for St. John says, "The light shineth in the darkness, and the darkness apprehended it not;" that is, in its self-hood, viz. in its own will and working it cannot apprehend it; but in the resignation the nothing, viz. the liberty of God shines in it. 21. For the nothing manifests itself in its lubet out of the
24. Even so let the artist understand us, that in the philosophic work the first matter does not wholly pass away or vanish, but it enters into the death of the life of its wrathful property, and dies in the curse of God, but rises again in its former being, which it had before the curse of God: The curse only is destroyed therein, and the first life does again rise up therein, and therefore it is fixed, and subsists in the fire, for it
28. The body is dissolved in the blood of love in the death out of the earthly into an heavenly [property]. The tincture gives itself into the new body; and afterwards, when the body rises in Sol's splendour, it also forsakes its will; it resigns itself wholly into the body's essence, and becomes its beauty, splendour, and colour, which the artist can never separate; for they are together in the fifth essence, viz. in the mystery of the verbum fiat, and belong to God's motion of the final day of separation; in this time to his own manifestation unto his honour, and deeds of wonder; but after this time to the crystalline world in the glassy sea before the ancient in the Apocalypse. 29. Our meaning might seem very difficult to the reader, in that we go so far about and shew Christ all along therein; at which let no man wonder, we do not seek gold, or any temporal
32. When the virgin again receives her bridegroom, who has been faithless, then he is prepared and fitted to the work; otherwise he is no way at all fitted; but all is in vain and to no purpose [which he attempts]. There is not any possibility for the heavenly image according to God's likeness in man to be otherwise helped and restored after that the fire-soul had entered into its self-hood, unless the Spirit of God introduced itself into the disappeared image, viz. into the heavenly essentiality, and gave itself in with the image awakened in it into the soul's fire, viz. into the wrath of death, and be a death to death, viz. to the wrathful anger of God, that it might be drowned in the love, in the blood of the heavenly essentiality; and though there could be no parting nor dying, yet there was a dying of the wrath, so that the wrath was changed into a joy and love. 33. Thus the artist's work is exactly and throughout no otherwise: For man was created out of all beings, out of the
35. Thus when the heavenly essence gives its desire to the murtherer, the murtherer is dismayed at the dear love-life, and arises in the flagrat in the heavenly essentiality; thus the disappeared essence does again receive the fire flagrat into itself, and wholly unites itself with the fire-life; and so the fire must burn in love and meekness, and forego 2 its right in the centre, as the light which shines from the fire; thus and no otherwise the heavenly essence obtains its life; and as a fire does thoroughly heat an iron that it appears as if it were mere fire, and it is so, but the iron does still retain its substance; so the disappeared essence, viz. the heaven is manifest in the poisonful mercurial and martial fire-soul, and makes of seven wills only one, and yet seven remain, but the enmity ceases. 36. This is an universal, which also changes the enmity 3 or malignity of all diseases in the human body into one will [into unity]; so that the raging and raving, viz. the seven forms of life in their enmity become unanimous; and then the hunger of the disease ceases, and the process to the universal is as has been already mentioned. It is not my intention to mention a clear declaration thereof; it is clear enough; he that will not seek
152:1 Soulish creature. 155:1 Breath, air, tune. 156:1 Mirror. 157:1 Or conversed. 158:1 Or virgin. 159:1 It makes itself, or it has its own faber in itself. 160:1 Or as dead. 160:2 Or leave. 160:3 Contrariety.A Brief Summary of the Philosophic Work
