It was also a feature of Boehme's teaching that man must enter again into Paradise and return to the condition of the unfallen Adam. "The Noble Virgin" [_i.e._ Sophia or Spiritual Wisdom], Boehme writes, "showeth us the Gate and how we must enter again into Paradise through the sharpness of the sword," which, in a few lines previous, he calls "the flaming sword which God set to keep the Tree of Life."[39] Fox's experience of the "new smell" of creation is an even more striking parallel. Mystic awakenings and spiritual openings generally impress the recipient of them with a sense of new and fresh penetration into the meaning of things and leave them with a feeling of heightened powers, but cases in which the experience results in a new sense of _smell_ are fairly rare. Two persons might, no doubt, have such an experience quite independently, but one who has become familiar with the range of _suggestion_ in experiences of this type will note with interest the large place which "new Smells and Odours" occupy in Boehme's writings. For example, he says, in the _Signatura rerum_, where he describes the coming of the Paradise-experience: "When Paradise springs up, the paradisaical joy puts itself forth with a lovely smell,"[40] and in one of his Epistles he speaks of a spiritual awakening in his own life that was marked by a new smell--"A very strong Odour was given to me in the life of God."[41] There is another passage in Fox's _Journal_, a few lines {224} beyond this famous account of his Paradise-experience, that also bears the mark of Boehme's influence. In fact, it is difficult to believe that Fox could have got his phraseology anywhere else than from Boehme. The passage reads: "As people come into subjection to the Spirit of God and grow up in the Image and Power of the Almighty, they may receive the _Word of Wisdom that opens all things, and, come to know the hidden Unity in the Eternal Being_."[42] Everywhere in Boehme it is "Sophia, the Word of Wisdom," that "opens all things," and the goal of all spiritual experience and of all divine illumination for him consists in coming to "the hidden Unity in the Eternal Being, or the Eternal Essence." That is not a Biblical phrase, and it is not one which the Drayton youth would have heard from native English sources. It came to England with the Boehme literature. Further revelations along this same line of "opening" follow in the _Journal_. In the Vale of Beavor the Lord "opened" things to Fox, relating to "the three great professions in the world, physic, divinity and law." "He showed me," Fox says, "that the physicians were out of the Wisdom of God by which the creatures were made, and so knew not their virtue because they were _out of the Word of Wisdom_." He saw that the priests were actuated by _the dark power_--a very suspicious phrase to one who knows what a place the "Dark Principle" holds in Boehme's writings--and he saw that the lawyers were out of the Wisdom of God.