59. Seeing then that God is a jealous God, and a consuming fire, and also a merciful God, every free will with its introduced centre has its own judge born in itself; either divine love, or divine anger; for when a thing begins, it goes into a time, but when this time is apprehended of the end, viz. of the eternity, then it is in its own eternal [beginning and end], whence it has introduced itself into a compaction, so confirmed to eternity.
60. Therefore, the free will has its own judgement, either for the good or [for the] evil, in itself: It has its own judgement in itself: it has God's love and anger in it; what it amasses and desires, that it forms in itself; and does so form only its own self in its own lubet into a centre.
61. For thus the world has likewise its original, namely, in the free will of the two eternal Principles, both from the dark fire-lubet, and also from the divine light fire-lubet. The free will introduced itself in the Verbum Fiat into distinct and several entities; and that even according to the possibility of the eternal pregnatress. As the will in the Verbum Fiat conceived itself in each place in the pregnatress, even such an ens was brought forth, and out of the ens arose its spirit according to the ens, viz. from God's spiration or motion [Breathing or stirring up] in the Principles.
62. But seeing the Principles were together as one, no thing was ever amassed or formed in the free will but the same has a good and an evil in it, according to the nature and power of the eternal pregnatress, to light and darkness.
63. But now every spirit arises with its free will first out of the compaction of its centre, and is, after its effected birth, free, and may draw into itself either out of God's love, or anger, and introduce its will as it pleases. But this is the main thing: as the mother (viz. the ens) is, whereof the spirit is born, even such a lubet arises also in the spirit.
64. Now the spirit has understanding, and the ens has none;
also it [ the spirit] has a law, for it knows what is evil and good, what is right and wrong. Also God has given it laws, that it should break the lust [to evil], and with the understanding of the light rule over the lubet of the darkness.
65. Now if it does not, but departs with the lubet out of the understanding into a self-lubet, then the lubet or lust does amass itself into a substance, whereof a new, false will is again born. And this same is a bastard before God and the eternal nature; for it arises not out of the law and right of the eternal nature, but out of self. And upon this the judgement of the eternal nature does pass; and at its end (when the centre of the spirit shall step again into the beginning) it will be spewed out from the free will of eternity.
66. Understand us but aright: The first free will, which was breathed into Adam, was good; indeed it was both from God's love and anger, viz. from the centre of the eternal pregnatress, of the eternal spiritual nature; but it had the understanding in it to rule and govern itself so it might stand and subsist eternally.
67. But the crafty distemper or infection introduced by the devil was in the ens of the earth whence [whereof] Adam's outward body was formed. Into this earthly ens the devil brought his desire by the Serpent, viz. by the Serpent's crafty ens, so that the lubet arose in the ens of the body, whereinto the first free will of the inspired soul entered, and assumed the lubet of the body, and introduced this lubet into a desire to substance.
59. Seeing then that God is a jealous God, and a consuming fire, and also a merciful God, every free will with its introduced centre has its own judge born in itself; either divine love, or divine anger; for when a thing begins, it goes into a time, but when this time is apprehended of the end, viz. of the eternity, then it is in its own eternal [beginning and end], whence it has introduced itself into a compaction, so confirmed to eternity.
60. Therefore, the free will has its own judgement, either for the good or [for the] evil, in itself: It has its own judgement in itself: it has God's love and anger in it; what it amasses and desires, that it forms in itself; and does so form only its own self in its own lubet into a centre.
61. For thus the world has likewise its original, namely, in the free will of the two eternal Principles, both from the dark fire-lubet, and also from the divine light fire-lubet. The free will introduced itself in the Verbum Fiat into distinct and several entities; and that even according to the possibility of the eternal pregnatress. As the will in the Verbum Fiat conceived itself in each place in the pregnatress, even such an ens was brought forth, and out of the ens arose its spirit according to the ens, viz. from God's spiration or motion [Breathing or stirring up] in the Principles.
62. But seeing the Principles were together as one, no thing was ever amassed or formed in the free will but the same has a good and an evil in it, according to the nature and power of the eternal pregnatress, to light and darkness.
63. But now every spirit arises with its free will first out of the compaction of its centre, and is, after its effected birth, free, and may draw into itself either out of God's love, or anger, and introduce its will as it pleases. But this is the main thing: as the mother (viz. the ens) is, whereof the spirit is born, even such a lubet arises also in the spirit.
64. Now the spirit has understanding, and the ens has none;
also it [ the spirit] has a law, for it knows what is evil and good, what is right and wrong. Also God has given it laws, that it should break the lust [to evil], and with the understanding of the light rule over the lubet of the darkness.
65. Now if it does not, but departs with the lubet out of the understanding into a self-lubet, then the lubet or lust does amass itself into a substance, whereof a new, false will is again born. And this same is a bastard before God and the eternal nature; for it arises not out of the law and right of the eternal nature, but out of self. And upon this the judgement of the eternal nature does pass; and at its end (when the centre of the spirit shall step again into the beginning) it will be spewed out from the free will of eternity.
66. Understand us but aright: The first free will, which was breathed into Adam, was good; indeed it was both from God's love and anger, viz. from the centre of the eternal pregnatress, of the eternal spiritual nature; but it had the understanding in it to rule and govern itself so it might stand and subsist eternally.
67. But the crafty distemper or infection introduced by the devil was in the ens of the earth whence [whereof] Adam's outward body was formed. Into this earthly ens the devil brought his desire by the Serpent, viz. by the Serpent's crafty ens, so that the lubet arose in the ens of the body, whereinto the first free will of the inspired soul entered, and assumed the lubet of the body, and introduced this lubet into a desire to substance.
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