history of philosophy-第47章

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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　counterstroke　to　its　similarity；　this　latter；　the　self…generated　natural　will　also
requires　in　the　place　of　the　egotism　of　the　dark　impression　a　likeness；　that　is　a　counterstroke
through　its　own　comprehensibility；　through　which　comprehension　it　requires　nothing　but　its
corporality　as　a　natural　ground。”　Now　it　is　this　“I；”　the　dark；　pain；　fire；　the　wrath　of　God；
implicitude；　self…comprehension；　which　is　broken　up　in　regeneration；　the　I　is　shattered；　painfulness
brought　into　true　rest　—　just　as　the　dark　fire　breaks　into　light。（35）

Now　these　are　the　principal　ideas　found　in　Boehme；　those　most　profound　are　the　generating　of
Light　as　the　Son　of　God　from　qualities；　through　the　most　living　dialectic；　God's　diremption　of
Himself。　Barbarism　in　the　working　out　of　his　system　can　no　more　fail　to　be　recognized　than　can　the
great　depths　into　which　he　has　plunged　by　the　union　of　the　most　absolute　opposites。　Boehme
grasps　the　opposites　in　the　crudest；　harshest　way；　but　he　does　not　allow　himself　through　their
unworkableness　to　be　prevented　from　asserting　the　unity。　This　rude　and　barbarous　depth　which　is
devoid　of　Notion；　is　always　a　present；　something　which　speaks　from　itself；　which　has　and　knows
everything　in　itself。　We　have　still　to　mention　Boehme's　piety；　the　element　of　edification；　the　way　in
which　the　soul　is　guided　in　his　writings。　This　is　in　the　highest　degree　deep　and　inward；　and　if　one　is
familiar　with　his　form　these　depths　and　this　inwardness　will　be　found。　But　it　is　a　form　with　which
we　cannot　reconcile　ourselves；　and　which　permits　no　definite　conception　of　details；　although　we
cannot　fail　to　see　the　profound　craving　for　speculation　which　existed　within　this　man。





1。　Jacob　B？hme's　Leben　und　Schriften　（in　his　Works；　Hamburg；　1715；　4）；　No。　I。　§　18；　pp。　11；
12；　No。　V。；　§　2；　p。　54　and　the　title…page；　No。　I。　§　57；　pp。　27；　28。
2。　Jacob　B？hme's　Leben　und　Schriften；　No。　I。　2…4；　pp。　3；　4；　§　6；　7；　p。　5；　§　10；　11；　pp。　7；　8；　§
28；　29；　pp。　17；　18。
3。　Jacob　B？hme's　Leben　und　Schriften；　No。　VI。　§　3…8；　pp。　81…87；　No。　I