Akbar, The Emperor Of India

ON THE DIVINE INTUITION 169
seful, that with the good there must be an evil ?
nswer. That which is evil or of contrary will
icasions the good or the will to * press back
wards its primal existence, as towards God, and
le good, viz. the good will, to become desirous,
or a thing that in itself is only good, and has no
iffering (Qual), desires nothing; for it knows
}thmg better in itself or for itself after which it
mid long.
14. Thus then we can philosophize concerning
te one good will of God, and say, that he can
ssire nothing in himself, for he has nothing in
: for himself which could give him anything. And
lerefore he brings himself out of himself into a
[visibility, into centra, in order that a contrariety
iay arise in the emanation, viz. in that which has
nanated, that the good may in the evil become
srceptible, effectual, and capable of will; namely
> will to separate itself from the evil, and to re-will
> enter into the one will of God.
15. But seeing the emanation of the one eternal
ill of God continually proceeds from himself to
is manifestation, the good likewise, as the divine
3wer, flows from the eternal One with this emana-
on, and enters also into the divisibility and into
le centra of plurality.
16. Now, the perpetual emanation of the will
jcasions the good by its motion to long for stand-
ill again, and to become desirous to impenetrate
ito the eternal One ; and in such penetration into
self the One becomes mobile and desireful; and
L such working lies feeling, cognition and will.
17. God, so far as he is called God, can will