history of philosophy-第42章
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
radiance” he was brought （into a meditation and a breaking free of his astral mind） “into the
central point of secret nature；” and into the light of divine essence。 “He went out into the open air
in order that he might rid his brain of this hallucination； and none the less did he continue all the
more clearly as time went on to experience the vision in this way received。 Thus by means of the
signatures or figures； lineaments； and colours which were depicted； he could； so to speak； look
into the heart and inmost nature of all creatures （in his book De signatura rerum this reason
which was impressed upon him is found and fully explained）； and for this he was overwhelmed
with joy； thanked God； and went peacefully about his affairs。” Later on he wrote several works。
He continued to pursue his handicraft at G？rlitz； and died at the same place in 1624； being then a
master shoemaker。（2）
His works are especially popular with the Dutch； and for that reason most of the editions are
issued from Amsterdam； though they were also surreptitiously printed in Hamburg。 His first writing
is the “Aurora” or “Morgenr？the im Aufgange；” and this was followed by others； the work “Von
den drei Principien；” and another “Vom dreifachen Leben des Menschen；” are； along with
several others； the most noteworthy。 Boehme constantly read the Bible； but what other works he
read is not known。 A number of passages in his works； however； prove that he read much —
evidently mystical； theosophic； and alchemistic writings for the most part； and he must certainly
have included in his reading the works of Theophrastus Bombastus von Hohenheim； known as
Paracelsus； a philosopher of a somewhat similar calibre； but much more confused； and without
Boehme's profundity of mind。 He met with much persecution at the hands of the clergy； but he
aroused less attention in Germany than in Holland and England； where his writings have been often
printed。（3） In reading his works we are struck with wonder； and one must be familiar with his
ideas in order to discover the truth in this most confused method of expression。
The matter of Jacob Boehme's philosophy is genuinely German； for what marks him out and
makes him noteworthy is the Protestant principle already mentioned of placing the intellectual
world within one's own mind and heart； and of experiencing and knowing and feeling in one's own
self…consciousness all that formerly was conceived as a Beyond。 Boehme's general conceptions
thus on the one hand reveal themselves as both deep and sound； but on the other； with all his need
for and struggle after determination and distinction in the development of his divine intuitions of the
universe； he does not attain either to clearness or order。 There is no systematic connection but the
greatest confusion in his divisions — and this exists even in his tables；（4） in which three numbers
are made use of。
I。
What God is beside nature and Creation。
II。
Separability
God in Love
Mysterium
magnum
The first Principium。
God in Wrath。
III。
God in wrath and love。
Here nothing definite to hold the moments asunder is shown； and we have the sense of merely
doing it by effort； now these and now other distinctions are set forth； and as they are laid down
disconnectedly； they again come into confusion。
The manner and system which Boehme adopts must accordingly be termed barbarous； the
expressions used in his works prove this； as when； for example； he speaks of the divine Salitter；
Marcurius； &c。 As Boehme places the life； the movement of absolute existence in the heart； so
does he regard all conceptions as being in a condition of actuality； or he makes use of actuality as
Notion； that is to say he forcibly takes natural things and sensuous qualities to express his ideas
rather than the determinations of the Notion。 For instance； sulphur and suchlike are not to him the
things that we so name； but their essence； or the Notion has this form of actuality。 Boehme's
profoundest interest is in the Idea and he struggles hard to express it。 The speculative truth which
he desires to expound really requires； in order to be comprehended； thought and the form of
thought。 Only in thought can this unity be comprehended； in the central point of which his mind has
its place； but it is just the form of thought that is lacking to him。 The forms that he employs are
really no longer determinations of the Notion at all。 They are on the one hand sensuous； chemical
determinations； such qualities as acid； sweet； sour； fierce； and； on the other； emotions such as
wrath and love； and； further； tincture； essence； anguish； &c。 For him these sensuous forms do not；
however； possess the sensuous significance which belongs to them； but he uses them in order to
find expression for his thought。 It is； however； at once clear to us how the form of manifestation
must necessarily appear forced； since thought alone is capable of unity。 It thus appears strange to
read of the bitterness of God； of the Flagrat； and of lightning； we first require to have the Idea；
and then we certainly discern its presence here。 But the other side is that Boehme utilizes the
Christian form which lies nearest to him； and more especially that of the Trinity； as the form of the
Idea： he intermingles the sensuous mode and the mode of popularly conceived religion； sensuous
images and conceptions。 However rude and barbarous this may on the one hand be； and however
impossible it is to read Boehme continuously； or to take a firm grasp of his thoughts （for all these
qualities； spirits and angels make one's head swim）； we must on the other hand recognize that he
speaks of everything as it is in its actuality； and that he does this from his heart。 This solid； deep；
German mind which has intercourse with what is most inward； thus really exercises an immense
power and force in order to make use of actuality as Notion； and to have what takes place in
heaven around and within it。 Just as Hans Sachs represented God； Christ and the Holy Ghost； as
well as patriarchs and angels； in his own particular manner and as ordinary people like himself； not
looking upon them as past and historic； so was it with Boehme。
To faith spirit has truth； but in this truth the moment of certainty of self is lacking。 We have seen
that the object of Christianity is the truth； the Spirit； it is given to faith as immediate truth。 Faith
possesses the truth； but unconsciously； without knowledge； without knowing it as its
self…consciousness； and seeing that thought； the Notion； is necessarily in self…consciousness — the
unity of opposites with Bruno — this unity is what is pre…eminently lacking to faith。 Its moments as
particular forms fall apart； more especially the highest moments — good and evil； or God and the
Devil。 God is； and the Devil likewise； both exist for themselves。 But if God is absolute existence；
the question may be asked； What absolute existence is this which has not all actuality； and more
particularly evil within it？ Boehme is hence on one side intent on leading the soul of man to the
divine life； on inducing the soul to pay attention to the strife within itself； and make this the object
of all its work and efforts； and then in respect of this content he strives to make out how evil is
present in good — a question of the present day。 But because Boehme does not possess the
Notion and is so far back in intellectual culture； there ensues a most frightful and painful struggle
between his mind and consciousness and his powers of expression； and the import of this struggle
is the profoundest Idea of God which seeks to bring the most absolute opposites into unity； and to
bind them together — but not for thinking reason。 Thus if we would comprehend the matter；
Boehme's great struggle has been — since to him God is everything — to grasp the negative； e
