a spirit, but a form of spirit, like the reflection in
the mirror. For all the form of a spirit is seen in
the reflection or in the mirror, and yet there is
nothing which the eye or mirror sees; but its seeing
is in itself, for there is nothing before it that were
deeper there. It is like a mirror which is a con-
tainer of the aspect of Nature, and yet comprehends
not Nature, as Nature comprehends not the form
of the image in the mirror.
10. And thus one is free from the other, and yet
the mirror is truly the container of the image. It
embraces the image, and yet is powerless in respect
of the form, for it cannot retain it. For if the
image depart from the mirror, the mirror is a clear
brightness, and its brightness is a nothing; and
yet all the form of Nature is hidden therein as a
nothing ; and yet veritably is, but not in essence.
11. And so it is to be understood concerning the
hidden eternal wisdom of God, which resembles
an eternal eye without essence. It is the unground,
and yet sees all; all has been hidden in it from
eternity, and therefrom it has its seeing. But it is
not essential, as in the mirror the brightness is
not essential, which yet embraces all that appears
before it.
12. Secondly, this is to be understood also of the
eternal will, which likewise is without essence, as
also of the Spirit of God. For no seeing is without
spirit, neither is any spirit without seeing. And
we understand thus, that seeing shines forth from
the spirit, and is its eye or mirror, wherein the
will is revealed. For seeing makes a will, as the