Engraving frontispiece

from the ‘Alphabetum Divini Amoris’,

published by the Carthulian Order,

Jehan Petit-Paris, 1499.

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🌿Today’s sharing from the Blue House of Via-HYGEIA is a little Jacob Boehme Sampler on Prayer in 3 parts🌿’What is prayer? Prayer is a complete operation. It is the expression of Man’s gratitude towards the Source of all life and of all conscience: God, the Creator. It is the concentration of the desires of the person asking, with the purpose of attracting the Conscious Laws (Divine Providence) which look after the maintenance and the well-being of the human consciences spread in the Universe. Lastly, Prayer is the projection of these desires towards Those Who are able to realize them. Prayer is thus a triple action. A prayer of a spiritual purpose is focused in the Imagination (Thought); one of a psychical purpose is focused in the Imagination and Will (Thought and Word), and one of a material purpose is focused in the Imagination, Will and Power (Thought, Word, Action) and one’s physical potential virtues are set into action‘. (From the Brethren of the East’s tradition)🌿 Jacob Boehme in his own words asserts: ‘Our whole businesse of Praying and Conversion consists only in the Will and Purpose, that wee give ourselves up into God; God the Holy Ghost himself makes the springing and growing up through him self in God, he drives forth the blossom of the New body of the soule, out from the Divine Center, forth through the soule, so that the fruit of Eternal Life, springs forth out of the soul’s body, with many Branches and faire fruits, and stands as a Glorious Tree in the Kingdom of God‘. (Jacob Boehme, ‘The Threefold Life of Man’, chapter XVI)🌿 So, what ought we to do and in which attitude? Matthew 7:7-8 advises us: 7. “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. 8. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened.’ But the key is understanding what asking means🌿

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Part 1- Extract from Jacob Boehme’s second books concerning “ The Three Principles of Divine Essence of the Eternall, Dark, Light, and the temporary world ”, John Sparrow’s 1st. English edition, London, 1648, printed by MS. for Humphrey Blunden at the Castle in Cornhill. Translated by John Sparrow himself, Chapter XXV, pages 364 to 365, paragraphs 85, 86, 87-included. with an addition of paragraph 94. 

How Men Ought To Pray

85. If you will pray to God, then call upon God (your Heavenly Father) in the name of his Sonne Jesus Christ, desiring that he would forgive you your sinnes, for the sake of his suffering and death: and give you what is good for you, and may further your salvation: Give up and yeeld all whatsoever is earthly, to his pleasure and will; for wee know not what wee should desire and pray for, but the Holy Ghost helpeth us in Christ Jesus, before his Heavenly Father. Therefore there is no need of many words or long prayers; But a believing Soule, which with its whole Earnest resolved purpose yeeldeth it selfe up into the Mercy of God, to live in his will, in the Body of Jesus Christ: and continueth constant, then he is sure and safe from the Devill.

86. That Phantasie about the intercession of the Saints, is unprofitable: it is but a vexation, whereby you disquiet the Saints in their Rest. Doth not God himselfe call you continually: and doth not your virgin waite for you with a Longing Desire: Doe but come, and she is yours : you need not send any forainne Embassadors: it is not here, as at Court ; Christ would always faine increase his Heaven, in his Joy: why stand you so long in doubt, because, because of your sinnes ? Is not the Mercy of God greater than Heaven and Earth: what doe you meane ? There is nothing nearer you than the Mercy of God; onely in your sinfull impenitent Life, you are with the Devill, and not with Christ – Say what you will: though you sent a Million of Embassadors to him, if your selfe be wicked, you are but with the Devill still: and there is no remedy, but you must your selfe rise with Christ, and be borne anew, in the body of Jesus Christ, (through the power of the Holy Ghost) in the Father, in your own soule. If thou makest a feast  or keepest a solemnity  doe it for the benefit and reliefe of the afflicted and needy, whereby God is praised in thy Love, and that is well; but if it be for the Rich Glutton, who onely useth it out of pride and laziness, thou hast not benefit of that: for God is not praised therewith, neither doth Paradise grow therein.

87. And doe not relie upon the hypocrisie of the Antichrist, he is a lyar, and covetous, and a dissembler: he mindeth onley his Idoll the Belly, and is a Thief, in the sight of God : he devoureth the Bread, that belongeth to the needy: he is the Devill Hell-hound, learn to know him.

+ further on, one find  :

94. Behold, a true Christian (who liveth in the spirit of Christ) mut also walke in the conversation of Christ: he must not walke in the fierce sterne revenging Spirit of this world; but as Christ lived and conversed in this world, after his resurrection, and yet not in the source of property of this world. And though it not possible for us (while wee live in the source of this world) to doe so, yet in the new Man in Christ (whom the Devill hideth and obscureth) wee may; if wee live in meeknesse, then wee overcome the world in Christ: if we recompence Good for Evill, then we witnesse, that the Spirit of Christ is in us: and then we are dead, to the Spirit of this world, for the sake of the Spirit of Christ, which is in us ; and though wee are in this world, yet he lived in the Father in the Heaven, even so doe wee also if wee be borne in Christ.

+ Extract from  Jacob Boehme’s  ‘The Threefold Life of Man  ’, John Sparow’s 1^st. English edition, London, 1650, Printed by M.S. for Humphrey Blunden , John Sparow’s translation, chapter XVI, paragraphs 17, 18, 19, 20, 21, 22, 23- included.

17. Therefore deare Children; When yee pray, think not that God dwelleth a farre off from you, and so neither heareth you, nor seeth you; that is a flase Conceit and Opinion. Indeed those, who will not enter into God, those that stick fast in their Malice and Iniquity, and retaine wickednesse in their soule, those indeed are not heard. Hee that cryeth to God that he would outwardly accept his words from him, and yet retaineth the Evill one in his soule, he mocketh God: God dwelleth not outwardly ; for the outward is the Bestiall Starry Pirit: he dwell inwardly in himselfe; the outward Substance is onely a figure and similitude of God: Indeed it is of God, and generated out of the inward Centre, and expressed or spoken forth through the Verbum Fiat: but it is not the Substance of the number Three, which is a Substance and Spirit in the Trinity, above Nature, and yet dwelleth in Nature in it selfe, incomprehensible to Nature, as the Winde and the Light is not comprehended by the Fire, and yet are the spirit, brightnesse, and life of the Fire.

18. Therefore, when you will pray, put away the abominations out of your soule, and enter into your selfe, that is, you must loath the Abominations, and frame a will and purpose in your soule, that you will not let such abominations into you any more; also you must not suffer you will to stick to any abomination, and despaire: for when you despaire, you sinck your selfe downe into the Abyss.

19. But consider, that is the deare will and pleasure of God, that you presse earnestly and strongly through, and leave the Abominations of the Devill upon his neck, and come very humbly Praying, as a sinfull Childe to God: He is the Father of the Lost Sonne, you have vainlt rioted and spent your beauty and righteousnesse, with the Devill, and with the Antichristian Whore, you are amongst the swine at Babell: and having lost your Goods, you eate graines and husks with the swine: you are naked and torne, and are not worthy to be called his sonne; Consider and Imagine this in your selfe, for it is true, and so come with true conversion out of the filth and mire of the swine, to our Antient Loving Father, and pray for his Grace and Favour, that he would but make thee as one of his hired servants in his Court: acknowledge to him thy evill deeds, and that thou are not worthy to be called his sonne. Behold deare soule, Observe it, it is the very precious truth.

20. When you thus enter into your selfe, and search out your abominations, and the husks of the Devill, and of the world, which you have so long devoured: and Consider of God and his Mercy, then turn not againe into the Hogsty, and say not, I am ashamed to come before my good old Father; I dare not come into his sight, for great shame and abomination: for I was a glorious sonne, and now I am a naked Swine-heard; but consider, that your Father taketh more care about you who are his lost Prodigall sonne, then you doe about his favour and love, which you have willfully trifled away.

21. Frame but a loving, humble, submitive, obedient will and purpose, and come, come away from the Swine, leave the husks to the world, leet the Swine devoure them and feed them selves fatt: but enter you into your selfe, and knock at your evill heart ; breake in through the Doores and Gates : and through all swine cry, and Devills should howle for their keeper; yet come you to your Father with any humble demeanour and words, you need not trouble your selfe about the adorning of them with accurate Eloquence; for though you have no more words then the Poore Publican, it is no matter, it lyeth not in them, but in an Earnest constant purpose without ceasing: and though Hell should breake in pieces, and body and soule part asunder, yet stand still, and goe not forth againe out of the Doores of your Father.

22. For as soone as you will open the Doore in your soule, and will go out of the Mire, towards the Antient Father, that he doth but perceive that it is you his sonne, and that you are returned to him, then he saith: this is my sonne which was lost, for whom my heart was troubled, and is entred into the Humanity, into this world, and hath sought him, and now I have found him.

23. And there he sendeth the Holy Ghost to meete him, and falleth kindly about his Neck, and receiveth him with Joy, and for a token of his love, he putteth the Seale and the Ring of the Holy Trinity, in the suffering and death of Christ on the Hand of the soule: and there he briingeth the blessed Virgin of his Wisdome, the New Angelicall Garment (viz. the flesh of Christ) and putteth it on to the soule; and all the servants of God (viz. the Holy Angells in the House of the Father) must rejoice and be merry with the lost sonne; and there the Antient Father slayeth the fatted calfe, and feedeth his sonne at his Table, (of the Heavenly Substantiality) with the power and with the flesh of his Obedient Sonne Christ, and giveth him to drink of the Water of Eternal Life, in the Bloud of Christ, in the First Mother, out of which the Soule hath been created; and there is Joy in Heaven among the Ninty-Nine Angells or holy soules, which are with God, that a deare brother is come into their Society.

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Part 2- Extract from Jacob Boehme’s ‘ The Threefold Life of Man ’, John Sparow’s 1st. English edition, London, 1650, Printed by M.S. for Humphrey Blunden, John Sparow’s translation, chapter XVI, page 258 to 273, paragraphs 37 to 104 -included.

About The Lord’s Prayer

37. Christ is come to seeke and to save that which was lost; not to awaken his Anger against us, but that he might help us out of the Jawes of the Devill, and hath Regenerated us in him selfe to be a Living Creature in God, and hath brought us quite through the fire of his Father’s Anger. He hath broken the Bands that wee might follow him in Love and Meekness, as children should follow their parents: therefore he teacheth us faithfully what wee should doe, and how wee should Pray.

38. The Prayer which he hath Taught us, is an Instruction and Teaching of all whatsoever wee should doe and leave undone; and what wee should aske and Expect from God; and is always rightly to be understood according to the Three Principles, which wee will here make a short Introduction to, though it cannot be confined or concluded, for the Spirit in the Prayer comprehendeth in it the whole Eternity, also Nature and Every thing; so that No Tongue can sufficiently Expound it. The more it is Considered, the more is found in it. Yet wee will venture upon it, and give the Reader an Introduction; not to tie or limit the Spirit: for it riseth up in every one’s soule, as vertue and power is given from the Wonders of God. And so it is also with the Gospel, that is not tied to any Exposition: the more any search into it, the more they finde therein: For the Spirit of God it selfe teacheth us to Pray aright, and also presenteth us to God. For wee know not what wee should say: our whole businesse of Praying and Conversion consisteth onely in the Will and Purpose, that wee give ourselves up into God; God the Holy Ghost himself maketh the springing and growing up through him selfe in God, he driveth forth the blossome of the New body of the soule, out from the Divine Center, forth through the soule, so that the fruit of Eternal Life, springeth forth out of the soule’s body, with many Branches and faire fruits, and standeth as a Glorious Tree in the Kingdom of God;  so that when wee pray, our soule eateth of many heavenly fruits, which are all growne out of the Body of the soule, as out of a heavenly soyle or ground: and the soule eatheth of them againe in Prayer, and they are its food on the Table of God: Thus it eatheth ex verbo Domini of the Word of the Lord; concerning with Christ saith: Man liveth not by bread, but by every word which proceedeth out of the Mouth of God.

39. The Lord’s Prayer affordeth a very high and excellent understanding in the Language of Nature: for it expresseth the Eternal Birth, also the Three Principles, also the lamentable Fall of Man, and sheweth him the Regeneration in Christ; it sheweth him what he should doe, and how he should behave him selfe, that he may come againe into the Divine Union, and sheweth him how kindly the Spirit of God meeteth him.

40. But because it is hard to be understood, we will seet downe a briefe Summary Content and exposition ; and commit the further work of the highest Tongue, to the Spirit of God in every soule, and may well be handled at large in a treatise by itselfe, if the Lord give us leave.

[Note of the translator: Here followeth a Summary Expostition of the Lord’s Prayer, how it is to be understood in the Language of Nature from syllable to syllable, as it is Expressed in the words of the High Dutch (German)Tongue, which was the Authour ’s native Language; but because the Language of Nature is not yet cleerly understood by me, therefore I cannot transferre it to the English Tongue: but must set it downe in the syllables of the High Dutch words, and Interline the English under it. Whosoever desireth to see more concerning the Language of Nature, let him reade in the fift chapter of this booke, verse 84 , upon the word Schuff, and Elsewhere in his other Writings. (Aurora, Epistles, Mysterium Magnum…) ]

[The entrance]

Unser vatter im Himmel

Our Father which art in Heaven

41. When wee say: Unser vatter im Himmel : then the soule raiseth up it selfe in all the Three Principles, and giveth it selfe up into that, out of which it is created; which wee understand in the Language of Nature very exactly and accurately. For un-, is God’s Eternal Will to Nature; –ser comprehendeth in it the first foure formes of Nature: wherein the first Principle Consists.

42. Vatter, giveth the two distinctions of the two Principles; for va-, is the Matrix upon the Crosse, –tter is the Mercury in the Centre of Nature; and they are the two Mothers in the eternal Will, out of which all things are come to be; the one severeth it selfe into Fire, and the other into the Light of Meekness, and into water: for va-, is the  Mother of the Light, which affordeth Substanciality, and –tter, is the Mother of the Fire’s Tincture, which affordeth the great and strong Life: and vatter is both of them.

43.When wee say im, wee understand the innermost, viz. the Heart, from which the Spirit goeth forth: for the syllable im goeth forth from the Heart, and soundeth through the Lips, and the Lips keepe the Heart in the innermost unawakened .

44. When wee say Him-, wee understand the Creation of the Soule. The syllable –mel, is the Angelicall soule it selfe, which the Heart on the Cross in the Centre between the two Mothers hath comprehended: and whith the word Him-, framed it into a creature, viz. into –mel: for Him-, is the habitation of –mel: therefore the soule is created in Heaven, that is, in the loving Matrix or Mother.

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The First Petition

Dein Nahme werde geheiliget

Thy Name be Hallowed

45. When wee say Dein, wee understand how the poore soule swimmeth in the water of this world: and how it casteth it selfe with its will into the Principle of God; it goeth with the syllable Dein into the voice of God.

46. In the syllable Nah-, it inclineth inwards, and in the syllable –me, it comprehendeth the Heavenly Substantiality : and this is done in the Will of the soule.

47. And when wee say wer-, then the whole Creature goeth along in the will: for wer– hath the whole Centre, and with the syllable –de, it layeth it selfe downe in Obedience in the Meeknesse, and will not kindle the wer– in the fire, as Lucifer had done.

48. And when wee say ge-, then the soule goeth into the Heavenly Substantiality, as a quiet childe without Anger: and then hei-, is the powerfull entering upon the Cross, into the Number Three, where the soules will presseth into the Majesty, into the Light of God; whith the syllable –li, the soules will hath comprehended the Holy Ghost. In the syllable –get, there the soules will goeth forth with the Holy Ghost: for the brightnesse of the Majesty shineth in the will, and the Holy Ghost goeth along in the Glance of the Majesty upon the Chariot of the soule: for the will is the soule’s Wedding Chariot, with which it rideth in Ternarium Sanctum into the Holy Ternary, wherein the Holy Ghost sitteth with the brightnesse of the Deity.

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The Second Petition

Dein Reich komme

Thy Kingdom come

49. Dein, there the poore soule giveth it selfe up againe into the will of God, as God’s childe.

50. Reich, here the soule giveth it self into the vertue and Power of the Angelicall world, and desireth to come out of the Deepe of the waters into the power of God.

51. Komme, in the syllable kom-, it goeth in into the vertue and power, and apprehendeth it: and with the syllable –me, it maketh the Heaven be open, and goeth forth with the apprehended power, into the Kingdome, as a sprout: for the –me, maketh the Lips be open, and letteth the sprout of the Will goe forth, and lets it grow softly by degrees.

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The Third Petition

Dein willen geschehe wie im himmel also auch auff Erden

Thy will be done as in Heaven so also on Earth

52. Dein, here the soule doth with its will, as in the first ans second Petition: It casteth it selfe into God’s will.

53. Will-, is its desire to will the same with the Holy Ghost, –len, with this syllable, it taketh in the Spirit with the Will into the Centre, as into the Heart, and willeth that its will in the Holy Ghost should flow up in the Heart.

54. Ge-, with this syllable it goeth into the will,-sche-, with this syllable it worketh the work of God: for there it doth, what the Councell of the Father is, what the Heart of God will: as the soule of Christ suffered it selfe to be hanged on the Cross; –he, in this syllable it maketh patiently what God worketh; it boweth it selfe as a childe.

55. Wie, there it goeth againe into the voyce of the high Majesty, im, is the Heart of God, out of which the Spirit goeth forth: in which will, it would be, him-, is againe the Creating of the Creatures; –mel, is the soule, that is, it willeth to act in the will of God, like the Angells, who doe that which God’s will accepteth.

56. Al-, there it comprehendeth that will, and driveth it on with the syllable, –so, out of its Centre into this world, into the outward Principle. Auch, there it affordeth all whatsoever it hath in it selfe out into the outward, out from itselfe into this world.

57. Auff, with this syllable, it apprehendeth the same againe, and desireth that substance should not be dissipated: for it onely letteth the will of the substance goe forth through the closed Lips to the Teeths: and desireth that the forme of the will should remaine as a figured substance eternally.

58. Er-, with this syllable it bringenth its substance into the Spirit of this world, upon the Earth, and there the Will shall work wonders, as in the Kingdome of the Angells in the Power of God: the will must manifest the hidden Secrets of God: –den, with this syllable it sheweth, that they must not be done in the fire of the Anger, in which the devil dwelleth: for this syllable doth not breake up the Center: they should be done in meeke Love, and yet be taken out of the Er-, The soule shall mightily rule in all hidden secrets: but it must not let in the Devill.

59. Heere our want is very much, te Heavy fall presseth us hard. O there is very much herein hidden, which would be too long to describe. For the Will of God should be done, and not the Will of the flesh, and of the devil. And therefore it is that wee are so doubtfull in prayer, because the poore soule runneth on in the will of the Flesh, and of the Devill. If it did live in Innocency, wee should have this skill perfect, and there would be no doubting in our prayers, but an acting and accomplishment of them: This the Apostle of Christ wanted when they asked why they could not cast out the dumb Devill. Wee doe rightly swimme here in misery, which the Spirit of the Wonders sheweth us.

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The Fourth Petition

Gieb uns unser taglich Brodt heute

Give us our Daily Bread to Day

60. Gieb, there the will sticketh in the Heart, and presseth outwards, and the Mouth catcheth it: that is, the soule would be fed: what the Word giveth forth, that the soule taketh: for that belongeth to it, it will have that.

61. Uns, with this syllable the soule desireth food for all its fellow Members, viz. for all soules, as they were but one Tree with many branches, whereof every branche must have sap and vertue from the stock: and so it desireth to have this in common out of the vertue of God, for the Life of all soules: for it attracteth that with all its desire to it, and in all others, as a loving brother; it willeth to have it in common; and not alone to it selfe in Covetousnesse, as the Devill did.

62. Un-, with this syllable, the will of the soule goeth into the Eternal Wisdome, wherein before the Creation in the seede, it was discerned in the eternal Will: –ser, with this syllable it taketh the Originall of Nature in the Will, where one forme in the Originall generateth, filleth, and preserveth the other: and that is the band of the soule, whereby it Eternally liveth and subsiteth: and that the will of the soule desireth, else it would be dissolved. For a Spirit desireth no more, than to retaine its Band, and to fill it with vertue that it may flow forth.

63. And heere lyeth the Key of the Greatest hidden Secret of the Being of all Beeings. Beloved Doctor, if you were learned, you would seeke here; and if you understand nothing here, nor will to understand, then you are not learned, but are onely tellers of stories, which the simple if he did use himselfe to it, would performe as well: this is the true Doctorship in the Holy Ghost: the outward in the Learning of the School of Reason is but a foppery, and puffeth up into a high Minde.

64. Tag–, with this syllable, the heavely Number is understood, as wherein the spirit on the Cross in the Holy Matrix comprehendeth the Genetrix in the multiplication, where the Will of the Spirit recreateth, confirmeth, and strengtheneth it selfe; –lich, in this syllable the soule will quickeneth it selfe in the light and vertue of the Majesty of God, and strengtheneth the soule with the heavenly Number, which springheth up out of the Majesty infinitely: and herein the soule is acknowledged for an Angell, and liveth in the Hand of God.

65. Brodt, here the Corporeal substance springeth up, and our misery: for Brodt (Bread) is generated out of the Centre of Nature, although the last letter in the syllable Brodt expresseth that it is the Paradisicall Bread: for the Crosse + in its Character [ T ] in the Language of Nature, carrieth the severe Name of God: [GOTTES ]: which if men will rightly Expound it, and understand it according to the Language of Nature: may be understood powerfully, and in its highest depth, in the word Tettregrammaton [Jehovah], for that word comprehendeth all the Three Principles, and in the word Adonai, God is understood as in one Principle, viz. by it selfe: wee set downe this, that this syllable might be considered of: For Brodt [Bread] is the food of the Body; and is to be understood concerning the fierce wrath, that it hath mixed it selfe in it, and signifieth the house of the Lamentation and Mourning: but since wee must have this food, therefore the soule reacheth after it for  the maintenance of its Bestiall Body.

66. Heu-, This syllable signifieth the eternal Bread of the Soule, the New Body, viz. the Heavenly Substantiality: for the will goeth forth out of the Bread into the Heu-, that is the eternal Substantiality, viz. the Bread of God, Christ’s Flesh; –te, this syllable confirmeth that it affordeth and frameth the severe Name [Gottes] of God: for the soule desireth a twofold Bread, one for the Belly, and the other one for its Heavenly Body.

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The fift Petition

Undt Verlasse unser schuldt, als wir verlassen unser schuldigern

And forgive us our Debts, as wee forgive our Debters

67. Undt, this syllable is that, wherein the will of the soule awakeneth the Love of God; for the will sticketh fast in the word Undt, as in the meeknesse; it satiateth the ver-, viz. the Anger, and springeth with the undt [or meeknesse] up, as a building, growing Substance, like a blossome out of the ver-, and yet they remaine one in another: for ver-, is the center of the life: it hath the fire of the wrath, and the undt belongeth to the second Principle: –lasse or –lass is the cleansing of that which is generated out of the ver-, of which Isaiah saith: Were your sinnes as red as bloud, if you turne, they shall be as wool, white as snow. In the Syllabe –lasse, is the Bath or Laver, wherein, the ver– must be washed, or else it cannot subsist in the kingdome of God.

68. Uns, is the union againe, where the will of the soule, viz. the Communion or fraternity, that is, all soules, in one will, desire to be washed.

69. Un-, there the will yeeldeth it selfe into the Love of God, and washeth the Evill Childe, –ser, and thereby confesseth all Evill and wickedness for all in common as if they were but one onely soule.

70. Schuldt: this is the true Catalogue or Register, which the Anger hath brought into the soule, which Catalogue the will desireth to cast away altogether: But the Mouth catcheth the syllable againe as a flash: to signifie, that our works shall stand Eternally to the wonders of God; and we need onely wash them, that they might not be comprised in the fierce wrath of God, and inflamed; else they belong to the Abyss to the Dark Principle.

71. Als, in this syllable, the will of the soule compriseth together, all whatsoever is called Soule, and speaketh of Many, as they were but one.

72. Wir, in this syllable, the will complaineth against the Anguish of the source of disquietnesse in the soule, where one soule often hurteth another, and therefore, the will compriseth together the Turba of All soules, and saith as followeth.

73. Ver-, that is, the will of the soule desireth that the fierce wrath of all soules might be thrust downwards upon a heape, into the Abysse: –las-, that is, to let it goe, and not know it more in the fiercenesse of the Anger : for the syllable –sen, retaineth the forme of the Wonder: but it must be washed in the Lassen or letting it goe for Lassen is the Laver or bath to wash it in.

74. Uns-, this syllable yet againe presseth into the Love of God, and desireth to bring the washed soules into the Love; –sern, this syllable, in the presence of God, sheweth the Evill childe, which is now washed in the Love, and there putteth it among the Wonders of God, for it setteth forth, whatsoever is come to be a wonder in the Tincture of the fire in the soule.

75. Schul-, this syllable sheweth the unprofitable or vaine works, which one soule hath wrought towards another out of the Tincture of the Fire: and is setting forth of the Evill, which the soule in the will it selfe, hath washed and cleansed againe: –di-, this syllable putteth the union againe into the Majesty, and into the Holy Ghost, where there is no contrary will any more: –gern, is the Evill childe, which now standeth before God, to God’s deeds of Wonder: from whence the will tooke it fall, and desireth that the Holy Gost will take it in as a Wonder into the Majesty.

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The Sixt Petition

Undt fuhre uns nicht im versuchungh

And leave us not into Temptation

76. Undt, is once more an injection into the loving Meeknesse of God, where the will of the Soule in the Majesty humbleth it selfe before the number Three or Trinity.

77. fuh-, there the will goeth along with the Holy Ghost; –re, there the will would not goe through the fierce wrath: for it is afraid of the Prison of the fierce; for the will should always be steadfastly inclined into God, that it may passe through the Fire without molestation, and also through the outward Principle, viz through this world: and yet should not catch at, or offer to lust after any thing: but seeing the soule knoweth, that it stood not out in the first Temptation, when it was brought into the Spirit of this world, when the Verbum Fiat breatheth it into the Image, therefore it flyeth now to the Holy Ghost, intreating that he would not enter with its will into the Temptation, proba, or Tryall, for it trusteth not in it selfe, that it shall stand steadfatly against the Devill, when he shall sift it: as Christ said to Peter: the Devill hath desired to sift thee: but I have prayed for thee that thy Faith faile not: that is, I have enclosed thee in the Word, and have not given the Devill any leave, but I have in my Prayer brought thee into the will of God, that thou shouldst be preserved by the Holy Ghost: else thou shouldst have been sifted by the Devill through the Anger and through the spirit of this world.

78. Uns, this syllable once againe compriseth the Brotherly union, as in one will in the Majesty, and flyeth into the Spirit.

79. Nicht, in this syllable the will rendeth it selfe quite out from the roote of the Anger, and retaineth a peculiar Government without the Anger, and then the soule burneth forth from the fire, and is the true Life without the Fire in the light flaming Tincture in Aire and vertue or Power.

80. Im, there it standeth as a sound, and substance of its owne, as if it were the Centre it selfe: –ver-, there it must with the will goe through the fierce wrath, and mitigate or satiate it, and must coole it, that it might not enflame its Meek Life: –such-, with this syllable it presseth through the fierce wrath with its love-Tincture, viz. through the Centre of Nature, and quencheth the fierce wrath after a Divine Manner, and driveth the suttlety of the Devill out of the fire-source out of the Originall, where otherwise he should have an accesse into the soule: –ung, there the soule taketh the vertue out of the seven formes of its Nature with it, as a Spirit, and setteth it selfe mightily over the Centre, and ruleth over it as a King over his Kingdome; for now it hath overcome or cooled the Centre with its Love; and will not let in the Tempter no more.

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The Seaventh Petition

Sondern Erlohse uns vom ubel

But deliver us from Evill

81. Son-, in this syllable the soule appeareth in the Majesty with its vertue, power, and brightnesse over the Centre of the Heart, and hath a principle of its owne in Majesty; –dern, there it commandeth the fierce wrath in the Center, and ruleth over it, and tameth it with its will as may be seen by Moses, when the fierce wrath said: Let mee alone that I may consume Israel.

82. Er-, there it bringeth a blossom and a sprout out of the Centre, and openeth the Wonders of God: for it here goeth about with the Centre, as it will, for it hath overcome: –loh-, that is the sprout, which goeth out of the fierce wrath out of the nature, and is now lovely, good, and usefull in the Kingdome of God; –se, there it continueth to be fruit upon God’s Table, free from the Anger.

83. Uns, there it once againe taketh the union of all soules with it, and layeth it open there, that it was a roote in the Kingdome of God before its Creation, and hath now brought forth many, that is, it is a Tree, and hath put forth many Branches, and presenteth them there as in a Tree.

84. Vom, that is the Great Wonder, that God hath made of one two, and yet it remaines but one: it sheweth this: for wee see that the Roote in the Earth is another thing then the stalk which groweth out of the Roote; so you must understand it also concerning the true holy soule: that groweth as a stalk out of the Roote, out of the Centre of Nature; and is another thing than the Centre: and yet the Center generateth it, and it moveth in full Omnipotence over the Centre, and ruleth over it, as God ruleth over Nature, and yet there the name of the Number Three in the Eternal Nature ariseth: and as God is free from Nature, and yet Nature is of his Essence or Substance, and unseparated from God, so is the soule also, it is free from Nature, and is a Lord of Nature; for it is one Spirit with God, and yet blossometh or sprouteth out of Nature. Indeed God is not wholly to be likened to the soule: for God’s Eternal will is a cause and beginning of Nature, but the soule is to be likened to the Majesty of God, whose brightnesse ariseth out of the sharpness of the Eternal Nature, and yet ariseth out of the Sharpnesse of the Eternall Nature, and yet ariseth before Nature, like the flash of the Eternall Liberty, from Whence Nature in its sharp generating, receveth the Lustre, and elevatheth it in the Fire, to a Triumphant high Light: for which cause sake, the Eternal Liberty without Nature, longeth after Natutre, because it desireth to be Manifested in Wonders, and will have Majesty in Glory and Power.

85. For if there were no Nature, there would be no Glory, nor Power, much less Majesty : also there would be no Spirit, but onlely a Stillnesse without Substance, Essence or Beeing: But thus in Nature there appeareth, Power and Vertue, Might, Glory, Majesty, Number Three, Trininty and Beeing, Essence or Substance and are the manifestation of the Eternal Beeing. Now since the soule, as a Spirit is discovered and taken out of this Beeing; it hath therefore two formes, One is Nature, ans the other is the Divine Blossom, or the Sprout out of Nature, which is above Nature, and is a Spirit in it selfe; as God is a Spirit in himselfe; as you may see this by the Fire: The Fire is the Nature, and the flame  with the Aire or vapour which goeth forth out of the Fire, is a Spirit with all the Power of the Fire’s Nature, and yet is above the Fire’s Nature; for the Fire’s Nature cannot comprehend it: and so also the Fire’s Nature could not subsist, if the Spirit of the Aire did not blow up the Fire againe.

86. Thus the Fire generateth the Spirit with the Lustre, and longeth earnestly againe after the Spirit, and attracteth it continually into it selfe, and yet retaineth it not: for it is the life of the Fire, and the Glance or Lustre is out of the sharpnesse of the Fire, yet is no feeling in the Glance or Lustre, and yet the Glance hath the vertue or power, and not the Fire: for from the vertue of the Lustre there springeth up and groweth a sprout, and not from the Fire, as you may perceive by the Sun-shine or Lustre of the Sun.

87. Now seeing the poore soule in the heavy fall of Adam was captivated by two fires, viz. by that fire, through which the Spirit of this world, hath comprised it in it selfe, under which lyeth the Fire of the Originall; therefore it would be againe free with its Spirit-Life, in which it is an Angell, and the Image of God, and goeth with its will Vom [from], that is, a sprout out of the Nature, and also out of from the Spirit of this world out of the Wonders of God, forth from them; and standeth rightly quite vom [from] that is, it hath now the vertue of Nature and Mercury, in the vertue and power of the Majesty, which is another Principle, and yet hath also the severe fiery Principle but not manifested; for the Holy Principle in the Majesty changeth the fierce wrath into Love.

88. And if the severe Prinicple should be awakened againe, it would be fire, and the first formes of Nature would flow forth: and therefore God is become Man, that the Love-Spirit might have a body.

89. Therefore it flyeth (if it be yet unregenerated, and so doth stick onely in the Earthly Body) and saith: Erlohse uns vom ubel [deliver us from Evill]: It desireth to be released from the Anger; for u-, and –bel, are two wills in one Substance; u-, is the fire-childe, and –bel, hath also two Principles, for the first letter-b– hath the outwards Dominion, and the other two, viz. –e– and-l, that is –el, hath the Angell, the will, to be delivered from both, [viz. from the childe of the fire, and the spirit of the outward world] not presently separated (for it is the Councell of God that they dwell in one another): But the Angells will would be free from the falsehood: it would rule over the ubel or Evill: he desireth to be in the will of God, and the ubel or Evill shall stand, the one part according to the Spirit of this world to the wonders of God, and the other part (according to the source of the fierce wrath) to the Wonders of the Anger of God.

90. For both the Mothers are stirring, and desire to open their Wonders ; yet the will of the soule would not goe into the Anger; for it knoweth the Devill, that he is haughty, and flying aloft over the Love and Meeknesse of God, at which the soule is amazed; so also it would not willingly work in the Spirit of this world; for that hideth also God’s Light from it, and therefore ot goeth forth with its will from them both, and would be free in its will, the Spirit of this world may awaken its Wonders in the flesh; but it casteth its will into God’s Spirit, he shall governe it; and he will not let the ubel or Evill enter into its will: it desireth with its will to be dead in this world, that it may live in the Holy ghost: so also it will not awaken the Abysse, and therefore it hides or sheltereth it selfe under the Crosse and letteth the roaring Devill passe by, it doth as if it were dead; it suffereth, yet not in God, but in the ubel or Evill which the soule of Adam hath left it as an inheritance; it holdeth not that ubel or Evill for its owne, but for the Wonders of God.

91. Therefore it remaineth Patient, as a sufferer (and yet also not a sufferer) under the Crosse of Patience, till Christ shall settle it againe upon the Cross, in the Rain-Bow in the Eternal Substantiality, or in the Eternal Covenant. For he sitteth on the Rain-Bow, and his body, his substance, is the fullnesse of Heaven or the Heaven is full of his substance.

92. The Tree colours in the Rain-Bow, are the Three Principle, the Fourth colour is his body in Ternario Sancto; or in the inward heavenly working power, in the Angelicall world, in the Eternal Substantiality, wherein the Divine Trinity worketh.

93. O how Great are the wonders! he that comprehendeth them hath great Joy thereon, there can nothing be named that is like these hidden secret Mysteries, no Tongue can express them: for what is better then to have God for his spouse to be in God with one’s will; and after this life time, to be wholly in substance a heavenly body, and a Clarified or Glorified soule.

94. O Great Depth, why art thou so hidden to Men? It comes from hence, because they love the Devill, and the haughty proud fiercenesse, more then thee; and therefore they are not able thus with fiercenesse, to enter into thee; O Mercy of God! bring againe the Tree which thou hast planted…why should thy Wrath boast, that it hath borne more fruits upon thy Tree, then thy Love? Build againe the ruined Citie Jerusalem, that thy Kingdome may come, and thy will be done; who will give thee thanks in Hell? Draw us yet in with thy Spirit, into thy Praise or Temple, where they sing of thy Praise. How long shall Hell drop with Fatnesse? Behold! it hath opened its Jaws, and would devoure us all; Come yet and build the Citie of thy Court, that wee may dwell neere thee, that thy Wonders may leape for Joy, when thy Love-Spirit Judgeth. Tarry not O Lord: for thy Tree is become old for sorrow: [that is, the Number of virtuous people is small]: bring yet forth the new greene Branches, which against the Devill will spring up through his kingdome: Let the Day breake forth: wherefore shall the night of the Anger keepe back the Lilly-Twigge? O Lord, thy Tree groweth through the whole world; therefore awaken us O Lord, that wee may eate of its fruit!

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Of the

Amen

So be it

And close of the Prayer in the Language of Nature

For thine is the Kingdome, the Power, and the Glory for ever and ever

95. A-, is the first Letter and presseth forth out of the Heart, and hath no Nature or fiercenesse in the pronunciation but wee cleerly understand herein, the seeking longing or attracting of the Eternal Will without Nature, wherein Nature is generated, which hath been from Eternity. For the Will desireth the Heart, and the Heart desireth the Will, they are Father and Sonne, and the vertue, which goeth forth from them, is the Spirit of the Eternal Life, of which wee formely made mention.

96. Now in the A-, is generated out of the heart, viz. out of the Eternal Will, and thrust forth out of Will, so out of A-, afterwards cometh the whole Alphabet with foure and twenty numbers or letters: for the A– beginneth to number, and compriseth the whole number in the syllable, –men; These are the Wonders and Works of God, which appeare in the Spirit above Nature, viz. in the brightnesse of the Majesty: which you may understand thus: wee are with our soules in a strange Inne, viz.in the Spirit of this world; which holdeth it captive, and so could not come into God, if God were not to become Man, who hath brought our soule into the word, as into the Living Power of God, in himselfe: but now wee are branches of that Tree, and must attract the sap of the Tree into us; if wee would spring from the Tree: else if wee onely Imagine, and reach after the Aire and Sunne, then our Branch withereth: Our Will must  be put or grifted into the Tree;  and that is Prayer.

97. When wee Pray, then the will goeth into the Tree, and attracteth the sap of the Tree into the hungry thirsty and dry soule; and then there groweth out of that sap, a body, and then saith the soule with great joy, –men: that is, it is mine, that is to say, yes, it is done, take what thy will desireth: this is Faith; and not the knowledge or the History which Babel makes a stirre about: for Prayer hath two things in it: one is the Earnest Will, which presseth forth out of the miserable smoaky house of the Heart, out of the soule in great humility, and giveth it selfe up into the Heart of God, which became Man, as into the Tree of Life.

98. And that is called Glau– (Belee-): and then the Will eateth of the Divine power, and that is the other and is called –ben (-fe): for the Spirit of the soule apprehendeth it , and holdeth it with the Tongue to the Teeth: Understand it according to the Language of Nature; and let the Holy Ghost go forth, out of the vertue & power which the soule hath apprehended: even as it mightly goeth through out of the heart through the apprehended vertue & power throught the Teeth: for in the vertue and power of God nothing consumeth; the more the will apprehendeth, and the soul eateth;  the more is the vertue and power, and mightier and more joyfull is the Body of God, that is the Body of Christ, not that it is greater at one time then another; no; for it is always greater then all: onely the vertue and power in the Great Wonders of Joy, clime up out of Eternity, or from Eternity to Eternity.

99. Understand us accurately according to its precious Depth thus : When wee pray wee doe not onely speake before God: indeed the Will boweth it selfe before God; but it entereth into God, and there is filled with the power and vertue of God, and bringeth that into the soule; the soule eatheth at the Table of God ; and that is it which Christ said: Man liveth by Every word of God.

100. The Lord’s prayer is God’s Word ; and hath Seven petition, and an entrance, and an Amen or Conclusion ; which together is Nine in number, and the Tenth is God himselfe: whith the Entrance of the Lord’s Prayer, the will of the soule entreth into the Father: and with the seven Petitions, it receiveth whatsoever is the the Father’s ; for thereby it becometh an Angell againe; for in the seven Petitions is attaineth the heavenly and Divine Centre of Nature; and in the Amen is compriseth all together, and dwelleth therein: for it is the body of the soule, it is the flesh of Christ, the body of God: that is the ninth number in Ternario Sancto; herein is the Tincture heavenly and Divine; and the Tenth number holdeth the Crosse, into which no creature can goe, the will of the soule onely goeth thereinto; the will of the soule is as subtile as the Spirit of God, and God’s Spirit rideth also in the will of the soule, it is his Chariot, which he loveth to have.

101. Understand us thus, the mere Deity, is Spirit; and as thin as a will: but it is become Man, and the thin Spirit of God dwelleth in the Humanity, so that our soules may well come to God: and so when the soule thus eateth of the body of God, then it getteth also the body of God onto it, and is the childe of God; God in Christ is the Tree, and our soules in its holy Body, are the boughs and branches thereof.

102. Let this be revealed to you, O worthy Christianity, from the East to the West, from the rising to the setting: The time is neere, wherein the Bridegroom will fetch home his bride: be not blinde but see; buy you Oyle, O you foolish Virgin, goe forth from the whoredome of Covetousnesse, and Pride, or else you will not taste of his  Supper: whosoever shall not have the body of God on the soul, shall not be guest, neither can they enter into the Kingdome of God.

103. And so now when wee speake of the Conclusion of the Lord’s Prayer, wee finde that hee is the tenth Number: for it is said : dein ist das Reich, und die krafft und die Herrligkeit in Ewigkeit: Thine is the Kingdome, and the Power, and the Glory in Eternity. That is, God himselfe in this number Three or Trinity: for, understand it Right thus; The kingdome is the Father’s, he is it All, and the vertue or power is the Sonne’s, who is also All in the Kingdome: and the Holy Ghost is the Glory: for he possesseth All in the kingdome, and is the Life in the Kingdome.

104. And this Trinity is of the eternal Liberty, and renaineth eternally to be the Liberty. There is One God, one Will, one Spirit, one Lord, which together is called, Wonder, Counsell, Power, and is become Man; who is called, Prince of Peace, Saviour, and Conquerour; and it is done to the End, that his Dominion may be great, and that Peace may have no End, saith Isaiah the prophet of God.

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Part 3- ‘The Epistles of Jacob Behmen, aliter, the teutonicus philosophus, very usefull and necessary for those that read his writings,and are full of excellent and plaine instructions how to attaine to the life of Christ.’, London, 1649, first English edition, printed by M. Simmons for Gyles Calvert, translated out of the German by John Ellistone, The second Epistle, paragraph 43 and 44 .

On Christian Tolerance

43. I have no controversy with the Children of God, by reason of the variety, and diversity of their gifts; I can reconcile them all in my self [I can make a good construction, and understanding of them to my self] I only bring them to the Center; and there I have the proof, and touchstone of all things. Now then if you will imitate and follow me, then you shall find it to be my experience; and afterward perhaps better understand what I have written.

44. A real true Christian hath no controversy or contention with anybody, for in the resignation in Christ, he dyeth from all controversy and strife; he asketh no more after the way of God, but wholly surrenders to the Mother; namely, unto the spirit of Christ; and whatsoever it doth with him it is all one to him; be it prosperity or adversity in this world, life or death; it is all alike unto him; no adversity or calamity reacheth the new man, but only the old man of this world; with the same the world may doe what it pleaseth, it belongeth unto the world, but the new man belongeth to God.

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