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soul of man sees such things too, but in this world only in fragments. It also often escapes her so that she sees nothing, for the devil attacks her vehemently in the fierce source that is in the soul, and often covers the noble mustard seed. Therefore, man must always be in struggle.
105. In such a way, in such knowledge of the spirit, I wish to write in this book of God our Father, in whom everything is, and who himself is everything. I will handle how everything has become distinct and creaturely, and how everything drives and moves itself in the entire tree of life.
106. Here you will see the true foundation of the Godhead, and how it was one essence before the times of the world. Also, how the holy angels were created and from what. Also, regarding the terrible fall of Lucifer together with his legions. Also, from what heaven, earth, stars, and elements have become, as well as the metals and stones in the earth, and all creatures: how the birth of life and the physicality of all things are formed. Also, what the true heaven is where God and his saints dwell, and what the wrath of God and the hellish fire are, and how everything became ignitable. In short: what or how the Essence of all Essences may be.
107. The first seven chapters deal quite simply and comprehensibly with the essence of God and angels using parables, so that the reader might come from one step to the other, and finally into the deep sense and true foundation. In the eighth chapter, the depth in the divine essence begins, and so on, the further one goes, the deeper it becomes. Many a Species particular topic or aspect is often repeated and described ever more deeply, for the sake of the reader's and my own difficult comprehension.
108. But what you do not find explained enough in this book, you will find bright and clear in the second and third. For because of our corruption, our knowledge is piecework and not completely perfect all at once. Even so, this book is a wonder of the world, which the holy soul will well understand.
109. Herewith I recommend the reader into the gentle and holy love of God.
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When a twofold dawn breaks at midnight, and two suns rise at the same time, then a great glorious day is at hand, and the Bridegroom is already approaching.
Six days are appointed for work and trouble, during which one may well draw breath so that life and strength may be maintained, but one may not rest until the evening of the sixth is passed, nor rejoice until the seventh has begun.
And before such a day comes, the work of all six days, from the first to the last, will be gathered and brought before the eyes of the Lord. He looks through everything everywhere exactly, seeing what is corrupted, forgotten, and neglected, so that he may measure out to each his reward according to his work. For in the seventh, everything that was worked in the six days must stand in view.
But so that no one is overtaken too quickly in his daily work, the Lord measures out the short time of the earth with the heavenly circle. He lets the sun stand still for a whole day, makes hours into years, and delays our short trouble with his long-suffering, so that he may further us in everything toward perfect works and our joy on the Sabbath.
Therefore, he lets the fires be announced early and called out at this midnight: "Behold, the Bridegroom comes, go out to meet him." So that everyone in his office makes himself ready and keeps himself prepared with his works: the servants with interest on the watch, and the virgins with trimmed lamps when the Lord and Bridegroom comes. Everything must be prepared and arranged. For whoever wishes to gather wood on the Sabbath day, or buy oil when the Bridegroom holds the wedding in the locked fortress, he will be stoned and banished with mockery into the darkness, where there is wailing and gnashing of teeth. To prevent such a thing, he warns faithfully and says: "But what I say to you, I say to all: Watch."