第71章

In the Qu?stionibus theosophicis Boehme makes particular use of the form of Yes and No for the separator, for this opposition. He says: “The reader must know that in Yes and No all things consist, whether divine, devilish, earthly, or what they may be called. The One as the Yes is pure power and life, and it is the truth of God or God Himself. He would be unknowable in Himself, and in Him there would be no joy nor elevation, nor feeling” - life - “without the No. The No is a counter-stroke of the Yes, or of the truth” (this negativity is the principle of all knowledge, comprehension), “that the truth may be manifest and be a something wherein there is a contrarium in which there is the eternal love, moving, feeling, and willing, and demanding to be loved. And yet we cannot say that the Yes is separated from the No, and that they are two things in proximity; for they are only one thing, but they separate themselves into two beginnings and make two centra, where each works and wills in itself. Without those two, which are continually in strife, all things would be a nothing, and would stand still without movement. If the eternal will did not itself flow from itself and introduce itself into receptibility, there would be no form nor distinction, for all powers would” then “be one power. Neither could there be understanding in that case, for the understanding arises” (has its substance) “in the differentiation of the manifold, where one property sees, proves and wills the others. The will which has flowed out wills dissimilarity, so that it may be distinguished from similarity and be its own something - and that something may exist, that the eternal seeing may see and feel. And from the individual will arises the No, for it brings itself into ownness, i.e. receptivity of self. It desires to be something and does not make itself in accordance with unity; for unity is a Yes which flows forth, which ever stands thus in the breathing forth of itself, being imperceptible; for it has nothing in which it can find itself excepting in the receptivity of the dissentient will, as in the No which is counterstroke to the Yes, in which the Yes is indeed revealed, and in which it possesses something which it can will. And the No is therefore called a No, because it is a desire turned inwards on itself, as if it were a shutting up into negativity. The emanated seeking will is absorbent and comprehends itself within itself, from it come forms and qualities. (1) Sharpness, (2) Motion, (3) Feeling. (4) The fourth property is Fire as the flash of light; this rises in the bringing together of the great and terrible sharpness and the unity. Thus in the contact a Flagrat [Schrack] results, and in this Flagrat [Schrack] unity is apprehended as being a Flash or Gleam, an exulting joy.” That is the bursting forth of the unity.

“For thus the light arises in the midst of the darkness, for the unity becomes a light, and the receptivity of the carnal will in the qualities becomes a Spirit-fire which has its source and origin out of the sharp, cold astringency. And according to that, God is an angry” and “jealous God,”

and in this we have evil. “(a) The first quality of the absorption is the No; (b) Sharpness; (c)Hardness; (d) Feeling; (e) the source of fire, hell or hollowness, Hiddenness. (5) The fifth quality, Love, makes in the fire, as in pain, another Principium as a great fire of love.”(27) These are the main points under the second head. In such depths Boehme keeps struggling on, for to him conceptions are lacking, and there are only religious and chemical forms to be found; and because he uses these in a forced sense in order to express his ideas, not only does barbarism of expression result, but incomprehensibility as well.

c. “From this eternal operation of the sensation the visible world sprang; the world is the Word which has flowed forth and has disposed itself into qualities, since in qualities the particular will has arisen. The Separator has made it a will of its own after such a fashion.”(28) The world is none other than the essence of God made creaturely.(29) Hence “if thou beholdest the Deep” of the heavens, “the Stars, the Elements and the Earth,” and what they have brought forth, “then thou”

certainly “comprehendest not with thy eyes the bright and clear Deity, though indeed it is”

likewise “there and in them.” Thou seest only their creaturely manifestation. “But if thou raisest thy thoughts and considerest . . . God who rules in holiness in this government or dominion, then thou breakest through the heaven of heavens and apprehendest God at His holy heart. The powers of heaven ever operate in images, growths and colours, in order to reveal the holy God, so that He may be in all things known.”(30)3. Finally what comes third in these threefold forms is the unity of the light, of the separator and power: this is the spirit, which is already partially implied in what has preceded. “All the stars signify the power of the Father, and from them issues the sun” (they make themselves a counterstroke to unity). “And from all the stars there goes forth the power which is in every star, into the Deep, and the power, beat and shining of the sun goes likewise into the Deep” - back to the stars, into the power of the Father. “And in the Deep the power of all stars, together with the heat and lustre of the sun, are all but one thing, a moving, boiling Hovering, like a spirit or matter.

Now in the whole deep of the Father, externally without the Son, there is nothing but the manifold and unmeasurable or unsearchable power of the Father and the Light of the Son. The Light of the Son is in the Deep of the Father a living, all-powerful, all-knowing, all-hearing, all-seeing, all-smelling, all-tasting, all-feeling Spirit, wherein is all power, splendour, and wisdom, as in the Father and the Son.”(31) That is Love, the softener of all powers through the light of the Son. We see that the sensuous element thus pertains to this.