the circle of the life, we must consider the genetrix [or matrix] which is the centre, and the essence of all essences. All things are generated out of the centre, and out of that which is generated all things are created which are in being. And we have cleared to you the ground, how the eternal Word was in the beginning (as in the centre) and the Word is God's, and the eternal will is that Word. For the eternal God hath that will in him, and that is his Heart; and in that recomprehended will (in the eternal Father of all things) the eternal Deity hath its name GOD.
7. For we cannot say that God hath a maker, as also the will hath no maker; for he maketh himself from eternity to eternity continually; whereas it is not a making but an eternal generation. The Word in the Father, and the spirit which goeth forth from the power, is the life of the Deity.
8. But now we see that the mark standeth in the centre: for God is also an angry zealous or jealous God, and a consuming fire; and in that source [or quality] standeth the abyss of hell, the anger and malice of all the devils, as also the poison [corruption] of all creatures: and it is found that without poison and eagerness [fierceness or stinging sharpness]
there is no life: and from thence ariseth all contrariety and strife: and it is found that the strongest and most eager is the most useful and profitable: for it maketh all tilings, and is the only cause of all mobility and life.
9. For, as is mentioned before, the eternal Word (viz. the eternal will of the Father) is the Creator of all things; and the eternal Father is the being of the will, out of which the Word hath created all things. Now the essences are the being which causeth the will: for here you must understand that there are two wills in one being, and they cause two Principles: One is the love and the other is the anger or the source [or property] of wrath. The first will is not called God, but nature: the second will is called A and O, the beginning and the end, from eternity to eternity: and in the first will nature could not be manifest; the second will [it is that] maketh nature manifest; for the second will is the virtue in the strength; and the one would be nothing without the other.
10. Seeing then that the will of the Father in the eternity is the first, therefore also he is the first person in the ternary [trinity], viz. the centre itself. So now the will or the centre is to desire to generate the Word or Heart: for it is nothing else, and it can be called nothing else, but the desiring in the will.
11. Thus we search in a deep sense in the mind; and find that the desiring is eager and attractive; for it is the strong might: not in one point only, but every where all over, contracting the wideness into narrowness, to manifest itself [therein]. For else there would be nothing in the whole deep, and there would appear nothing, but all would be still and quiet.
12. But now the desiring attracteth, and yet it hath nothing there but itself: and that which is attracted is the impregnation of the desiring, and maketh the desire full, and yet is nothing but a darkness, for that which is attracted is thicker than the will, and therefore it is the darkness of the thin will.
13. For the will is as thin [or empty] as [if it were] nothing, and very still and quiet: but the desiring maketh it full, and the going forth in the desiring is the essences, viz. a sting of sensibility, (which is against the sensibility), which the desiring also cannot endure, but attracteth the more vehemently to it; and so the sting or puncture is the greater, and rageth against the attracting, and yet cannot get out of it, for the desiring generateth it, and yet cannot endure it, for it is such an enmity as [is between] heat and cold.
14. And so the desiring, which in itself is an earnest longing, by its longing doth awaken such
the circle of the life, we must consider the genetrix [or matrix] which is the centre, and the essence of all essences. All things are generated out of the centre, and out of that which is generated all things are created which are in being. And we have cleared to you the ground, how the eternal Word was in the beginning (as in the centre) and the Word is God's, and the eternal will is that Word. For the eternal God has that will in him, and that is his Heart; and in that recomprehended will (in the eternal Father of all things) the eternal Deity has its name GOD.
7. For we cannot say that God has a maker, as also the will has no maker; for he makes himself from eternity to eternity continually; whereas it is not a making but an eternal generation. The Word in the Father, and the spirit which goes forth from the power, is the life of the Deity.
8. But now we see that the mark stands in the centre: for God is also an angry zealous or jealous God, and a consuming fire; and in that source [or quality] stands the abyss of hell, the anger and malice of all the devils, as also the poison [corruption] of all creatures: and it is found that without poison and eagerness [fierceness or stinging sharpness]
there is no life: and from thence arises all contrariety and strife: and it is found that the strongest and most eager is the most useful and profitable: for it makes all tilings, and is the only cause of all mobility and life.
9. For, as is mentioned before, the eternal Word (viz. the eternal will of the Father) is the Creator of all things; and the eternal Father is the being of the will, out of which the Word has created all things. Now the essences are the being which causes the will: for here you must understand that there are two wills in one being, and they cause two Principles: One is the love and the other is the anger or the source [or property] of wrath. The first will is not called God, but nature: the second will is called A and O, the beginning and the end, from eternity to eternity: and in the first will nature could not be manifest; the second will [it is that] makes nature manifest; for the second will is the virtue in the strength; and the one would be nothing without the other.
10. Seeing then that the will of the Father in the eternity is the first, therefore also he is the first person in the ternary [trinity], viz. the centre itself. So now the will or the centre is to desire to generate the Word or Heart: for it is nothing else, and it can be called nothing else, but the desiring in the will.
11. Thus we search in a deep sense in the mind; and find that the desiring is eager and attractive; for it is the strong might: not in one point only, but every where all over, contracting the wideness into narrowness, to manifest itself [therein]. For else there would be nothing in the whole deep, and there would appear nothing, but all would be still and quiet.
12. But now the desiring attracts, and yet it has nothing there but itself: and that which is attracted is the impregnation of the desiring, and makes the desire full, and yet is nothing but a darkness, for that which is attracted is thicker than the will, and therefore it is the darkness of the thin will.
13. For the will is as thin [or empty] as [if it were] nothing, and very still and quiet: but the desiring makes it full, and the going forth in the desiring is the essences, viz. a sting of sensibility, (which is against the sensibility), which the desiring also cannot endure, but attracts the more vehemently to it; and so the sting or puncture is the greater, and rags against the attracting, and yet cannot get out of it, for the desiring generats it, and yet cannot endure it, for it is such an enmity as [is between] heat and cold.
14. And so the desiring, which in itself is an earnest longing, by its longing does awaken such
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