On the Divine Names and the Mystical Theology — trans. C. E. Rolt
The translator’s English as printed (C. E. Rolt). The original-language text is not held; names are romanised as the translator printed them.
3. “But some one perchance will say, “in what sense do all things desire peace? Many things rejoice in opposition and difference and distinction, and would never choose willingly to be at rest.” Now if the opposition and difference here intended is the individuality of each thing, and the fact that naught (while it remains itself) wishes to lose this quality, then neither can we deny this statement; but, however, we shall show that this itself is due to a desire for Peace. For all things love to have peace and unity in themselves and to remain without moving or falling from their own existence or properties. And the perfect Peace guards each several individuality unalloyed by Its providential gift of peace, keeping all things without internal or mutual discord or confusion, and establishing all things, in the power of unswerving stability, so as to possess their own peace. and rest.?
2 D.’s paradox is the paradox of sanity. We must hold at the same time two apparent contradictions. On one side all things are, in a sense, merged, in the other side they are not. Their Super-Essence is identical and is one and the same Super-Essence for all. Yet
3. “But,” someone may perhaps say, “in what sense do all things desire peace? Many things rejoice in opposition and difference and distinction, and would never willingly choose to be at rest.” Now if the opposition and difference meant here is the individuality of each thing, and the fact that nothing (while it remains itself) wishes to lose this quality, then we cannot deny the statement either; but we shall show that this itself is due to a desire for Peace. For all things love to have peace and unity in themselves, and to remain without moving or falling from their own existence or properties. And the perfect Peace guards each several individuality unalloyed by Its providential gift of peace, keeping all things free of internal or mutual discord or confusion, and establishing all things in the power of unswerving stability, so that they possess their own peace and rest.2
2 D.’s paradox is the paradox of sanity. We must hold two apparent contradictions at the same time. On one side all things are, in a sense, merged; on the other side they are not. Their Super-Essence is identical, and is one and the same Super-Essence for all. Yet