ON THE DIVINE INTUITION 191 ough which the divine power is brought into knowledge of somewhat. By the Word we ierstand the revealed will of God; and by : word God we mean the hidden God, viz. the rnal One from which the Word eternally springs bh. 5. Thus the Word is the efflux of the divine e, and yet God himself as his revelation. 5. This efflux flows from God ; and what has *t . yed forth is wisdom, beginning and cause of all vers, colours, virtues and qualities. b. From such a revelation of powers, in which : will of the eternal One contemplates itself, vs the understanding and the knowledge of the aething (Ichts),1 as the eternal will contemplates >lf in the something (Ichts), and in wisdom intro- 2es itself into delight in a likeness and image. >. This image is the Mysterium magnum, viz. the ator of all beings and creatures ; for it is the orator in the efflux of- the will, which makes ; will of the eternal One separable; it is the >arability in the will, from which powers and dities arise. >. These powers again are an efflux of themselves, :h power bringing itself into individual will lording to the virtue of that same power. From :nce arises the multiplicity of wills, and from s also the creaturely life of eternity has taken origin, viz. angels and souls. And yet it cannot said that by this a Nature or creation is under- od, but the eternal imaged existence of the Ichts the opposite of Nichts (nothing) is <eI3" self-consciousness.— el, Hist, of Phil., vol. iii. p. 286.