Akbar, The Emperor Of India

ON THE DIVINE INTUITION 175
he divine power for Nature, from which Nature
. self-will has arisen, longs to be freed from
natural individual will.
3. This Desire is laden with the impression of
:ure against its will, for that God has introduced
.hereinto. It shall at the end of this time be
:ased from the loaded vanity of Nature, and
brought into a crystalline, clear Nature. Then
. be evident why God has shut it up in a time,
[ subjected it to pain [in the disposition] for
'ering : Namely, that through the natural pain
eternal power might be brought into' forms,
pe and separability for perceptibility; and
t creatures, viz. a creaturely life, might be
ealed therein in this time, and so be a play
the counterstroke to the divine wisdom. For
ough folly wisdom becomes manifest, because
y attributes power to its own self, and yet rests
>n a [another] foundation and beginning, and
r an end.
14. Thus the endless life is displayed to view
ough folly, in order that therein a praise might
>e to the honour of God, and that the eternal
1 permanent might become known in the
rtal.
J5. And thus the first question put by Reason
inswered, in that it supposes all things happen
chance, and that there is no God, seeing he
fers the righteous man to be in pain, fear
1 tribulation, and brings him at last to the
,ve, like the wicked man; so that it seems as
jod interested himself in nothing, or as if there
re no God, since Reason sees not, knows nor