history of philosophy-第34章

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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。

Boehme　really　has　the　idea　that　“God's　essence”　（which　has　proceeded　from　the　eternal　deep　as
world）　“is　thus　not　something　far　away　which　possesses　a　particular　position　or　place；　for”
essence；　“the　abyss　of　nature　and　creation；　is　God　Himself。　Thou　must　not　think　that　in　heaven
there　was　some　manner　of　Corpus”　—　the　seven　spirits　generate　this　Corpus　or　heart　—　“which
above　all　other　things　is　called　God。　No；　but　the　whole　divine　power　which　itself　is　heaven　and　the
heaven　of　all　heavens；　is　so　generated；　and　that　is　called　God　the　Father；　of　whom　all　the　holy
angels　are　generated；　in　like　manner　also　the　spirit　of　all　men。　Thou　canst　name　no　place；　either　in
heaven　or　in　this　world；　where　the　divine　birth　is　not。　The　birth　of　the　divine　Trinity　likewise　takes
place　in　thine　own　heart；　all　three　persons　are　generated　in　thy　heart；　God　the　Father；　Son　and
Holy　Ghost。　In　the　divine　power　everywhere　we　find　the　fountain　spring　of　the　divine　birth；　and
there　already　are　all　the　seven　qualifying　or　fountain　spirits　of　God；　as　if　thou　wouldst　make　a
spacious　creaturely　circumscribed　circle　and　hadst　the　deity　therein。”（32）　In　every　spirit　all　are
contained。

To　Boehme　this　trinity　is　the　complete　universal　life　in　each　individual；　it　is　absolute　substance。　He
says：　“All　things　in　this　world　are　according　to　the　similitude　of　this　ternary。　Ye　blind　Jews；　Turks；
and　Heathens；　open　wide　the　eyes　of　your　mind：　I　will　show　you；　in　your　body；　and　in　every
natural　thing；　in　men；　beasts；　fowls；　and　worms；　also　in　wood；　stone；　leaves；　and　grass；　the
likeness　of　the　holy　ternary　in　God。　You　say；　there　is　but　one　Being　in　God；　and　that　God　has　no
Son。　Open　your　eyes　and　consider　your　selves：　man　is　made　according　to　the　similitude　and　out　of
the　power　of　God　in　his　ternary。　Behold　thy　inward　man；　and　then　thou　wilt　see　it　most　plainly　and
clearly；　if　thou　art　not　a　fool　and　an　irrational　beast。　Therefore　observe；　in　thy　heart；　in　thy　veins；
and　in　thy　brain；　thou　hast　thy　spirit；　and　all　the　powers　which　move　in　thy　heart；　in　thy　veins；　and
in　thy　brain；　wherein　thy　life　consists；　signify　God　the　Father。　From　that　power　springs　up
＇geb？ret＇　thy　light；　so　that　thou　seest；　understandest；　and　knowest　in　the　same　power　what　thou
art　to　do；　for　that　light　glimmers　in　thy　whole　body；　and　the　whole　body　moves　in　the　power　and
knowledge　of　the　light；　this　is　the　Son　which　is　born　in　thee。”　This　light；　this　seeing　and
understanding；　is　the　second　determination；　it　is　the　relationship　to　itself。　“Out　of　thy　light　goes　forth
into　the　same　power；　reason；　understanding；　skill；　and　wisdom；　to　govern　the　whole　body；　and　to
distinguish　all　whatsoever　is　externally　without　the　body。　And　both　these　are　but　one　in　the
government　of　thy　mind；　viz。　thy　spirit；　which　signifies　God　the　Holy　Ghost。　And　the　Holy　Ghost
from　God　rules　in　this　spirit　in　thee；　if　thou　art　a　child　of　light　and　not　of　darkness。　Now　observe：　in
either　wood；　stone；　or　herbs　there　are　three　things　contained；　neither　can　anything　be　generated　or
grow；　if　but　one　of　the　three　should　be　left　out。　First；　there　is　the　power；　from　which　a　body　comes
to　be；　whether　wood；　stone；　or　herbs；　after　that　there　is　in　that”　thing　“a　sap　which　is　the　heart　of
the　thing。　And　thirdly　there　is　in　it　a　springing；　flowing　power；　smell；　or　taste；　which　is　the　spirit　of
the　thing　whereby　it　grows　and　increases。　Now　if　any　of　these　three　fail；　the　thing　cannot
subsist。”（33）　Thus　Boehme　regards　everything　as　this　ternary。

When　he　comes　into　particulars　we　see　that　he　is　obscure；　from　his　detailed　explanations　there　is
therefore　not　much　to　be　derived。　As　showing　his　manner　of　apprehending　natural　things　I　shall
give　one　more　example　of　the　manner　in　which；　in　the　further　working　out　of　the　existence　of
nature　as　a　counterstroke　to　the　divine　knowledge；　he　makes　use　of　what　we　call　things　as　Notions
（supra；　p。　192）。　The　creaturely；　he　says；　has　“three　kinds　of　powers　or　Spiritus　in　different
Centis；　but　in　one　Corpore。　The　first　and　external　Spiritus　is　the　coarse　sulphur；　salt　and
Mercurius；　which　is　a　substance　of　four　elements”　（fire；　water；　earth；　air）　“or　of　the　stars。　It
forms　the　visible　Corpus　according　to　the　constellation　of　the　stars　or　property　of　the　planets　and
now　enkindled　elements　—　the　greatest　power　of　the　Spiritus　mundi。　The　Separator　makes　the
signature　or　sign”　—　the　self。　The　salt；　the　salitter；　is　approximately　the　neutral：　mercury　＇Merk　or
Mark＇　the　operating；　unrest　as　against　nourishment；　the　coarse　sulphur；　the　negative　unity。　“The
other　Spiritus　is　found　in　the　oil　of　sulphur；　the　fifth　essence；　viz。　a　root　of　the　four　elements。　That
is　the　softening　and　joy　of　the　coarse；　painful　spirit　of　sulphur　and　salt；　the　real　cause　of　growing
life；　a　joy　of　nature　as　is　the　sun　in　the　element”　…　the　direct　principle　of　life。　“In　the　inward
ground　of　that　coarse　spirit　we　see　a　beautiful；　clear　Corpus　in　which　the　ideal　light　of　nature
shines　from　the　divine　efflux。”　The　outward　separator　signs　what　is　taken　up　with　the　shape　and
form　of　the　plant　which　receives　into　itself　this　coarse　nourishment。　“What　comes　third　is　the
tincture；　a　spiritual　fire　and　light；　the　highest　reason　for　which　the　first　separation　of　qualities　takes
place　in　the　existence　of　this　world。　Fiat　is　the　Word　of　each　thing　and　belongs　according　to　its
peculiar　quality　to　eternity。　Its　origin　is　the　holy　power　of　God。　Smell　＇Ruch＇　is　the　sensation　of　this
tincture。　The　elements　are　only　a　mansion　and　counterstroke　of　the　inward　power；　a　cause　of　the
movement　of　the　tincture。”（34）　Sensuous　things　entirely　lose　the　force　of　sensuous　conceptions。
Boehme　uses　them；　though　not　as　such；　as　thought…determinations；　that　constitutes　the　hard　and
barbarous　element　in　Boehme's　representations；　yet　at　the　same　time　this　unity　with　actuality　and
this　present　of　infinite　existence。

Boehme　describes　the　opposition　in　creation　in　the　following　way。　If　nature　is　the　first　efflux　of　the
Separator；　two　kinds　of　life　must　yet　be　understood　as　in　the　counterstroke　of　the　divine　essence；
beyond　that　temporal　one　there　is　an　eternal；　to　which　the　divine　understanding　is　given。　It　stands
at　the　basis　of　the　eternal；　spiritual　world；　in　the　Mysterium　Magnum　of　the　divine　counterstroke
（personality）　—　a　mansion　of　divine　will　through　which　it　reveals　itself　and　is　revealed　to　no
peculiarity　of　personal　will。　In　this　centrum　man　has　both　lives　in　himself；　he　belongs　to　time　and
eternity。　He　is　universal　in　the　“eternal　understanding　of　the　one　good　will　which　is　a　temperament；
the　original　will　of　nature；　viz。　the　comprehensibility　of　the　Centra；　where　each　centrum　in　the
divisibility　shuts　itself　in　one　place　to　egotism　and　self…will　as　a　personal　Mysterium　or　mind。　The
former　only　requires　a　counterstro