Of the Threefold Life of Man

affected, and the quael source-quality or torment of the original state, and also the body, leads toward death, the sword, the snare, and water, so that it may soon become loose from this quael torment (in this life, from the third principii principle). For it stands between the Kingdom of Heaven and the Kingdom of this world in mockery; therefore it hastens toward the Abyss.

53. God did not specifically create a Hell or particular torment to plague the Angels and men in it.

53. Also, we give you this to consider very seriously: that God did not simply [or exactly] create a Hell and a particular quael torment [or quality] in which he wanted to plague the Creatures (such as Angels and men), since he is a God who does not want evil, and even forbids such things: he also let his heart become man for this reason, so that he might deliver men (from the eternal anxious quael torment of the abyss, which lasts forever).

54. How the Devils instantly came into the abyss of Hell.

54. Therefore, as soon as the Devils went out from the Divine light, and wanted to rule in the power of the fire over the gentleness of the heart of God, they were in that same hour and moment in the abyss of Hell, and were held by the same: for there was no particular quael torment [or quality] made for them: but they remained outside of God in the four forms of eternal nature.

55. How it goes with the soul if it does not reach the light of God, and how it is born anew.

55. In the same way, it goes with the souls of men, if they do not reach the light of God; which nevertheless stands against the soul with great desire, and it is hidden in the ground [of the soul]. And the soul only needs to place its will (as an exit out of the four forms) back into the light of God, where it is then born anew (in the will and in the life of God).

56. The form of the damned Creatures are not only fire, but openly, they can take on all forms, except the light.

56. We give the beloved Reader to understand: that the [Hellish] Creatures, the Devils, as well as the damned souls, do not only have four forms in the bond of their life; but their forms are infinite, like the senses of men: and they can transform themselves into the form of all kinds of Creatures: but there no more than four [forms] stand open to them, as also in the abyss of Hell: but they may bring forth all kinds of forms out of the matrice matrix or mother-source; except the light. The fire is their true life: and the amperheyd harshness or bitterness of the darkness is their true food.

57. Of the eternal preservation of the Hellish Creatures, and out of what they are created.

57. For one essentia essence feeds [or maintains] the other, so that it is thus an eternal bond: so the Devils, as well as the damned souls, are nothing else but living Spirits in the essentien essences or outgoing essential powers of the eternal originality: from which they are also created: for the matrix [or the mother] is the original Procreatress [or Womb] who continually bears them out of the eternal will.

58. Why God calls himself a consuming fire and a wrathful God.

58. And according to this form, God calls himself a fiery, wrathful God, and a consuming fire. For the fire of this originality is consuming, because it is in the centro center of the eternal bond. Therefore (if it is ignited in the harsh sharpness) it consumes everything, whatever appears substantially in the four forms, (understand that which is not born out of its own quality, for the Devils are its own quality, it cannot consume them, for they are...
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...quality] and has created, in which he the Creatures (as Angels...
...which the fire swallowed; as also with Elijah with the two Captains over fifty, how the fire of God swallowed the fifty [men] twice, when Israel was led into the quael quality of the Father (through the word), [that is, when Israel became disobedient to the light and the word, and was thereby given over to the severity of God.]

59. The Author promises to show the forms of the Godhead, for instruction, etc.

59. So I will now further show you the form of the Godhead, so that you may fathom the ground of eternal life: and learn to understand the eternal good, and the eternal evil, and also the deadly [or the mortality] of this world: and that you may learn to ground and know the will of the highest good: as also what God, Heaven, Hell, Devil, and this world may be, and what you have to do in this.

60. Here the Author again takes up what John says, In the beginning was the Word.

60. John the Evangelist writes rightly, and moreover highly and worthily, that in the beginning was the Word, and the Word was God, and all things were made through the same: for the Word makes the Godhead manifest: and it bears the Angelic world as a principium principle in itself: and that is to be understood as follows.

61. Of the eternal will of the Father, which is to bear his Son, or Word.

61. The first eternal will is God the Father, to bear his Son [namely] his Word; not out of anything else, but out of himself. Now, we have also spoken [or given instruction] of the essentien essences, which are born in the will; and then how the will in the essences is placed in a darkness, and how the darkness (in the wheel of anxiousness) is divided [or goes out] through the fire-flash: and how the will comes into four forms, which in the originality are all four nothing else but one, but in the fire-flash appear thus in four forms: as also how the fire-flash arises, in that the first will sharpens [or whets] itself in the severe hardness, so that thus the freedom of the will appears in the flash. Where we have then given you to understand, that the first will appears in the flash of the fire, and is consuming (understand, because of the anxious sharpness) where the will remains in the sharpness, and takes [or assumes] the other will in itself (understand, in the centro center of the sharpness) [in order] from the sharpness...