166 ON THE DIVINE INTUITION
finds no other ground, yet it finds in itself a desire
after a higher ground, wherein it might rest.
3. For it understands that it has proceeded from
a supernatural ground, and that there must be a
God who has brought it into a life and will. And it
o
is terrified in itself at its willing of wickedness, it
is ashamed of its own will, and pronounces itself
wrong in the willing of evil. Even though it does
wrong, yet it accuses itself, and is afraid of a judg-
ment which it sees not. This signifies that the
hidden God, who has brought himself into Nature,
dwells in it and reproves it for its evil way ; and
that the same hidden God cannot be of the nature
of perceptibility, since Reason sees not nor compre-
hends him.
4. On the other hand, forsaken Reason, which
here wrongfully (to its thinking) is tormented in
misery, finds a desire within it, itself still more to
forsake, and willingly gives itself up to suffering.
But in its suffering wrong it enters into a hope that
that which has created it will take it from suffering
into itself; and it desires to rest in that which is
not passive, and seeks rest in that which it is not
in itself. It desires the death of its egoism, and
yet desires not to be a nothing ; but desires only
to die to suffering (Qual)'9 in order that it may rest
in itself.
5. It gives itself up therefore to suffering, that
the power of pain should kill its suffering, and that
it might in its life, through the death of the dying
of its Self, in that it is a painful life, enter into
the unpainful and unsuffering.
6. Herein we understand rightly the hidden God,