第5章

(24)Theyaregoodrules，butnotadaptedtoattainthatend。

ThisisallthatwehavetosayofBacon。IndealingwithLockeweshallhavemoretosayoftheseempiricalmethodswhichwereadoptedbytheEnglish。

1。Buhle:Gesch。D。neuernPhilos。Vol。II。SectionII。pp。950-954；Brucker。Hist。Crit。Phil。T。

IV。P。II。pp。91-95。

2。TheQuarterlyReview，Vol。XVII。，April，1817，p。53。

3。Bacon。Deaugmentisscientiarum，II。c。1(Lugd。Batavor，1652。12)，pp。108-110(Operumomnium，pp。43，44，Lipsi？，1694)。

4。Ibidem，c。2，p。111(Operum，p。44)；c。4，pp。123，124(p。49)；c。11，pp。145-147(pp。57，58)。

5。Bacon。Deaugmentisscientiarum，IV。c。2，pp。294，295(p。213)(EllisandSpedding\'stranslation，Vol。IV。p。394)。

6。Bacon。NovumOrganon，L。I。Aphor。11-34，pp。280-282(Operum)。

7。Bacon。Deaugm。scient。V。c。4，p。358(p。137)。(EllisandSpedding\'stranslation。Vol。IV。p。

428。

8。Bacon。Deaugmentisscientiarum，V。c。2，pp。320，321(pp。122，123)。

9。Bacon。NovumOrganon，L。I。Aphor。105，p。313；Deaugmentisscientiarum，V。c。2，pp。

326，327(pp。124，125)。

10。TheQuarterlyReview，Vol。XVII。，April，1817，pp。50，51:cf。Baconsilvasilvarumsivehistorianaturalis，Cent。IV。，Sect。326，327(Operum，pp。822，823)。

11。Bacon。Deaugmentisscientiarum，III。c。5，pp。245，246(p。95)。

12。Ibid。IV。c。2，p。293(p。112)。

13。TheQuarterlyReview，Vol。XVII。，April，1817，pp。51，52；cf。Bacon。Deaugmentisscientiarum，III。c。3，4，pp。200-206(pp。78-80)。

14。Bacon。NovumOrganon，L。II。Aphor。2。(EllisandSpedding\'stranslation，Vol。IV。p。119。)

15。Bacon。NovumOrganon，L。II。Aphor。2；cf。theQuarterlyReview，Vol。XVII。April，1817，p。52。

16。Bacon。Deaugmentisscientiarum，III，c。4；p。237(p。92)。

17。Bacon。Deaugm。scient。III。c。4，p。239(p。92)。

18。Bacon。Deaugmentisscientiarum，I。p。46(p。19)；III。c。4，pp。211-213(pp。82，83)；

NovumOrganon，L。I。Aphor。85，p。304。

19。Bacon。Deaugmentisscientiarum，III，c。4，pp。231-234(pp。89，90)。

20。TheQuarterlyReview，Vol。XVII。April，1817，p。52。

21。Bacon。NovumOrganon，L。II。Aphor。17，pp。345，346。

22。Bacon。NovumOrganon，L。II。Aphor。II。pp。325，326。(Tennemann，Vol。X。pp。35，36)；

Lib。I。Aphor。51，p。286；L。II。Aphor。9；Aphor。3，p。326。

23。Bacon。NovumOrganon，L。II。Aphor。35，p。366。

24。TheQuarterlyReview，Vol。XVII。April，1817，p。52。Cf。Bacon。Deauginentisscientiarum，III。c。4，p。236(p。91)。

SectionOne:ModernPhilosophyinitsFirstStatementB。JACOBBOEHME。

WEnowpassonfromthisEnglishLordChancellor，theleaderoftheexternal，sensuousmethodinPhilosophy，tothephilosophusteutonicus，asheiscalled—totheGermancobblerofLusatia，ofwhomwehavenoreasontobeashamed。Itwas，infact，throughhimthatPhilosophyfirstappearedinGermanywithacharacterpeculiartoitself:BoehmestandsinexactantithesistoBacon。Hewasalsocalledtheosophusteutonicus，justasevenbeforethisphilosophiateutonicawasthenamegiventomysticism。(1)ThisJacobBoehmewasforlongforgottenanddecriedasbeingsimplyapiousvisionary；theso-calledperiodofenlightenment，moreparticularly，helpedtorenderhispublicextremelylimited。Leibnitzthoughtveryhighlyofhim，butitisinmoderntimesthathisprofundityhasforthefirsttimebeenrecognized，andthathehasbeenoncemorerestoredtohonour。Itiscertain，ontheonehand，thathedidnotmeritthedisdainaccordedhim；ontheother，however，hedidnotdeservethehighhonourintowhichhewaselevated。Tocallhimanenthusiastsignifiesnothingatall。Forifwewill，allphilosophersmaybesotermed，eventheEpicureansandBacon；fortheyallhaveheldthatmanfindshistruthinsomethingelsethaneatinganddrinking，orinthecommon-senseevery-daylifeofwood-cutting，tailoring，trading，orotherbusiness，privateorofficial。ButBoehmehastoattributethehighhonourtowhichhewasraisedmainlytothegarbofsensuousfeelingandperceptionwhichheadopted；forordinarysensuousperceptionandinwardfeeling，prayingandyearning，andthepictorialelementinthought，allegoriesandsuchlike，areinsomemeasureheldtobeessentialinPhilosophy。ButitisonlyintheNotion，inthought，thatPhilosophycanfinditstruth，andthattheAbsolutecanbeexpressedandlikewiseisasitisinitself。Lookedatfromthispointofview，Boehmeisacompletebarbarian，andyetheisamanwho，alongwithhisrudemethodofpresentation，possessesadeep，concreteheart。Butbecausenomethodororderistobefoundinhim，itisdifficulttogiveanaccountofhisphilosophy。

JacobBoehmewasbornin1575ofpoorparents，atAltseidenburg，nearG？rlitz，inUpperLusatia。Inhisyouthhewasapeasantboywhotendedthecattle。HewasbroughtupasaLutheran，andalwaysremainedsuch。Theaccountofhislifewhichisgivenwithhisworkswasdrawnupbyaclergymanwhoknewhimpersonally，frominformationgivenbyBoehmehimself。

Muchisthererelatedastohowheattainedtomoreprofoundknowledgeandwisdombymeansofcertainexperiencesthroughwhichhepassed。Evenwhenaherdtendingthecattle，ashetellsofhimself，hehadthesewonderfulmanifestations。Thefirstmarvellousawakeningthatoccurredtohimtookplaceinathicketinwhichhesawacavernandavesselofgold。Startledbythesplendourofthissighthewasinwardlyawakenedfromadullstupor，butafterwardshefounditwasimpossibleforhimtodiscovertheobjectsofhisvision。Subsequentlyhewasboundapprenticetoashoemaker。Moreespecially“washespirituallyawakenedbythewords:\'YourheavenlyFatherwillgivetheHolySpirittothemthataskHim\'(Lukexi。13)，sothat，desiringtocometoaknowledgeofthetruth，andyetretainingthesimplicityofhismind，heprayedandsought，andknocked，ferventlyandearnestly，until，whiletravellingaboutwithhismaster，hewas，throughtheinfluenceoftheFatherintheSon，spirituallytransportedintothegloriouspenceandtheSabbathofthesoul，andthushisrequestwasgranted。Accordingtohisownaccount，hewasthensurroundedwithdivinelight，andforsevendaysheremainedinthesupremestdivinecontemplationandjoy。”Hismasterforthisdismissedhim，sayinghecouldnotkeepinhisservice“house-prophetssuchashewas。”AfterthathelivedatG？rlitz。In1594heroseinhistradetobemaster，andmarried。Lateron，“intheyear1600，andinthetwenty-fifthyearofhisage，oncemore”thelightbrokeuponhiminasecondvisionofthesamekind。Hetellsthathesawabrightlyscouredpewterdishintheroom，and“bythesuddensightofthisshiningmetalwithitsbrilliantradiance”hewasbrought(intoameditationandabreakingfreeofhisastralmind)“intothecentralpointofsecretnature，”andintothelightofdivineessence。“Hewentoutintotheopenairinorderthathemightridhisbrainofthishallucination，andnonethelessdidhecontinueallthemoreclearlyastimewentontoexperiencethevisioninthiswayreceived。Thusbymeansofthesignaturesorfigures，lineaments，andcolourswhichweredepicted，hecould，sotospeak，lookintotheheartandinmostnatureofallcreatures(inhisbookDesignaturarerumthisreasonwhichwasimpresseduponhimisfoundandfullyexplained)；andforthishewasoverwhelmedwithjoy，thankedGod，andwentpeacefullyabouthisaffairs。”Lateronhewroteseveralworks。

HecontinuedtopursuehishandicraftatG？rlitz，anddiedatthesameplacein1624，beingthenamastershoemaker。(2)

HisworksareespeciallypopularwiththeDutch，andforthatreasonmostoftheeditionsareissuedfromAmsterdam，thoughtheywerealsosurreptitiouslyprintedinHamburg。Hisfirstwritingisthe“Aurora”or“Morgenr？theimAufgange，”andthiswasfollowedbyothers；thework“VondendreiPrincipien，”andanother“VomdreifachenLebendesMenschen，”are，alongwithseveralothers，themostnoteworthy。BoehmeconstantlyreadtheBible，butwhatotherworkshereadisnotknown。Anumberofpassagesinhisworks，however，provethathereadmuch—

evidentlymystical，theosophic，andalchemisticwritingsforthemostpart，andhemustcertainlyhaveincludedinhisreadingtheworksofTheophrastusBombastusvonHohenheim，knownasParacelsus，aphilosopherofasomewhatsimilarcalibre，butmuchmoreconfused，andwithoutBoehme\'sprofundityofmind。Hemetwithmuchpersecutionatthehandsoftheclergy，buthearousedlessattentioninGermanythaninHollandandEngland，wherehiswritingshavebeenoftenprinted。(3)Inreadinghisworkswearestruckwithwonder，andonemustbefamiliarwithhisideasinordertodiscoverthetruthinthismostconfusedmethodofexpression。

ThematterofJacobBoehme\'sphilosophyisgenuinelyGerman；forwhatmarkshimoutandmakeshimnoteworthyistheProtestantprinciplealreadymentionedofplacingtheintellectualworldwithinone\'sownmindandheart，andofexperiencingandknowingandfeelinginone\'sownself-consciousnessallthatformerlywasconceivedasaBeyond。Boehme\'sgeneralconceptionsthusontheonehandrevealthemselvesasbothdeepandsound，butontheother，withallhisneedforandstruggleafterdeterminationanddistinctioninthedevelopmentofhisdivineintuitionsoftheuniverse，hedoesnotattaineithertoclearnessororder。Thereisnosystematicconnectionbutthegreatestconfusioninhisdivisions—andthisexistseveninhistables，(4)inwhichthreenumbersaremadeuseof。

I。

WhatGodisbesidenatureandCreation。

II。

SeparabilityGodinLoveMysteriummagnumThefirstPrincipium。

GodinWrath。

III。

Godinwrathandlove。

Herenothingdefinitetoholdthemomentsasunderisshown，andwehavethesenseofmerelydoingitbyeffort；nowtheseandnowotherdistinctionsaresetforth，andastheyarelaiddowndisconnectedly，theyagaincomeintoconfusion。

ThemannerandsystemwhichBoehmeadoptsmustaccordinglybetermedbarbarous；theexpressionsusedinhisworksprovethis，aswhen，forexample，hespeaksofthedivineSalitter，Marcurius，&c。AsBoehmeplacesthelife，themovementofabsoluteexistenceintheheart，sodoesheregardallconceptionsasbeinginaconditionofactuality；orhemakesuseofactualityasNotion，thatistosayheforciblytakesnaturalthingsandsensuousqualitiestoexpresshisideasratherthanthedeterminationsoftheNotion。Forinstance，sulphurandsuchlikearenottohimthethingsthatwesoname，buttheiressence；ortheNotionhasthisformofactuality。Boehme\'sprofoundestinterestisintheIdeaandhestruggleshardtoexpressit。Thespeculativetruthwhichhedesirestoexpoundreallyrequires，inordertobecomprehended，thoughtandtheformofthought。Onlyinthoughtcanthisunitybecomprehended，inthecentralpointofwhichhismindhasitsplace；butitisjusttheformofthoughtthatislackingtohim。TheformsthatheemploysarereallynolongerdeterminationsoftheNotionatall。Theyareontheonehandsensuous，chemicaldeterminations，suchqualitiesasacid，sweet，sour，fierce；and，ontheother，emotionssuchaswrathandlove；and，further，tincture，essence，anguish，&c。Forhimthesesensuousformsdonot，however，possessthesensuoussignificancewhichbelongstothem，butheusestheminordertofindexpressionforhisthought。Itis，however，atoncecleartoushowtheformofmanifestationmustnecessarilyappearforced，sincethoughtaloneiscapableofunity。ItthusappearsstrangetoreadofthebitternessofGod，oftheFlagrat，andoflightning；wefirstrequiretohavetheIdea，andthenwecertainlydiscernitspresencehere。ButtheothersideisthatBoehmeutilizestheChristianformwhichliesnearesttohim，andmoreespeciallythatoftheTrinity，astheformoftheIdea:heinterminglesthesensuousmodeandthemodeofpopularlyconceivedreligion，sensuousimagesandconceptions。Howeverrudeandbarbarousthismayontheonehandbe，andhoweverimpossibleitistoreadBoehmecontinuously，ortotakeafirmgraspofhisthoughts(forallthesequalities，spiritsandangelsmakeone\'sheadswim)，wemustontheotherhandrecognizethathespeaksofeverythingasitisinitsactuality，andthathedoesthisfromhisheart。Thissolid，deep，Germanmindwhichhasintercoursewithwhatismostinward，thusreallyexercisesanimmensepowerandforceinordertomakeuseofactualityasNotion，andtohavewhattakesplaceinheavenaroundandwithinit。JustasHansSachsrepresentedGod，ChristandtheHolyGhost，aswellaspatriarchsandangels，inhisownparticularmannerandasordinarypeoplelikehimself，notlookinguponthemaspastandhistoric，sowasitwithBoehme。

Tofaithspirithastruth，butinthistruththemomentofcertaintyofselfislacking。WehaveseenthattheobjectofChristianityisthetruth，theSpirit；itisgiventofaithasimmediatetruth。Faithpossessesthetruth，butunconsciously，withoutknowledge，withoutknowingitasitsself-consciousness；andseeingthatthought，theNotion，isnecessarilyinself-consciousness—theunityofoppositeswithBruno—thisunityiswhatispre-eminentlylackingtofaith。Itsmomentsasparticularformsfallapart，moreespeciallythehighestmoments—goodandevil，orGodandtheDevil。Godis，andtheDevillikewise；bothexistforthemselves。ButifGodisabsoluteexistence，thequestionmaybeasked，Whatabsoluteexistenceisthiswhichhasnotallactuality，andmoreparticularlyevilwithinit？Boehmeishenceononesideintentonleadingthesoulofmantothedivinelife，oninducingthesoultopayattentiontothestrifewithinitself，andmakethistheobjectofallitsworkandefforts；andtheninrespectofthiscontenthestrivestomakeouthowevilispresentingood—aquestionofthepresentday。ButbecauseBoehmedoesnotpossesstheNotionandissofarbackinintellectualculture，thereensuesamostfrightfulandpainfulstrugglebetweenhismindandconsciousnessandhispowersofexpression，andtheimportofthisstruggleistheprofoundestIdeaofGodwhichseekstobringthemostabsoluteoppositesintounity，andtobindthemtogether—butnotforthinkingreason。Thusifwewouldcomprehendthematter，Boehme\'sgreatstrugglehasbeen—sincetohimGodiseverything—tograspthenegative，evil，thedevil，inandfromGod，tograspGodasabsolute；andthisstrugglecharacterizesallhiswritingsandbringsaboutthetortureofhismind。Itrequiresagreatandseverementalefforttobringtogetherinonewhatinshapeandformliesofarasunder；withallthestrengththathepossessesBoehmebringsthetwotogether，andthereinshattersalltheimmediatesignificanceofactualitypossessedbyboth。Butwhenthushegraspsthismovement，thisessenceofspiritinhimself，inhisinwardnature，thedeterminationofthemomentssimplyapproachesmorenearlytotheformofself-consciousness，totheformless，ortotheNotion。Inthebackground，indeed，therestandsthepurestspeculativethought，butitdoesnotattaintoanadequaterepresentation。Homely，popularmodesofconceptionlikewiseappear，afreeoutspokennesswhichtousseemstoofamiliar。Withthedevil，particularly，hehasgreatdealings，andhimhefrequentlyaddresses。“Comehere，”hesays，“thoublackwretch，whatdostthouwant？Iwillgivetheeapotion。”(5)AsProsperoinShakespeare\'s“Tempest”(6)threatensArielthathewill“rendanoakandpeghiminhisknottyentrails……twelvewinters，”Boehme\'sgreatmindisconfinedinthehardknottyoakofthesenses—inthegnarledconcretionoftheordinaryconception—andisnotabletoarriveatafreepresentationoftheIdea。

IshallshortlygiveBoehme\'smainconceptions，andthenseveralparticularformswhichheinturnadopts；forhedoesnotremainatoneform，becauseneitherthesensuousnorthereligiouscansuffice。Noweventhoughthisbringsabouttheresultthathefrequentlyrepeatshimself，theformsofhismainconceptionsarestillineveryrespectverydifferent，andhewhowouldtrytogiveaconsistentexplanationofBoehme\'sideas，particularlywhentheypassintofurtherdevelopments，wouldonlydeludehimselfinmakingtheattempt。HencewemustneitherexpecttofindinBoehmeasystematicpresentationnoratruemethodofpassingoverintotheindividual。Ofhisthoughtswecannotsaymuchwithoutadoptinghismannerofexpression，andquotingtheparticularpassagesthemselves，fortheycannototherwisebeexpressed。ThefundamentalideainJacobBoehmeistheefforttocompriseeverythinginanabsoluteunity，forhedesirestodemonstratetheabsolutedivineunityandtheunionofalloppositesinGod。Boehme\'schief，andonemayevensay，hisonlythought—thethoughtthatpermeatesallhisworks—isthatofperceivingtheholyTrinityineverything，andrecognizingeverythingasitsrevelationandmanifestation，sothatitistheuniversalprincipleinwhichandthroughwhicheverythingexists；insuchaway，moreover，thatallthingshavethisdivineTrinityinthemselves，notasaTrinitypertainingtotheordinaryconception，butastherealTrinityoftheabsoluteIdea。Everythingthatexistsis，accordingtoBoehme，thisthree-foldalone，andthisthree-foldiseverything。(7)TohimtheuniverseisthusonedivinelifeandrevelationofGodinallthings，sothatwhenexaminedmoreclosely，fromtheonerealityofGod，thesumandsubstanceofallpowersandqualities，theSonwhoshinesforthfromthesepowersiseternallyborn；theinwardunityofthislightwiththesubstanceofthepowersisSpirit。Sometimesthepresentationisvague，andthenagainitisclearer。WhatcomesnextistheexplanationofthisTrinity，andherethedifferentformswhichheusestoindicatethedifferencebecomingevidentinthesame，moreespeciallyappear。

IntheAurora，the“RootorMotherofPhilosophy，AstrologyandTheology，”hegivesamethodofdivisioninwhichheplacesthesesciencesinproximity，andyetappearsmerelytopassfromonetotheotherwithoutanycleardefinitionordetermination。”(1)InPhilosophydivinepoweristreatedof，whatGodis，andhowintheBeingofGod，nature，stars，andElementaareconstituted；whenceallthingshavetheirorigin，whatisthenatureofheavenandearth，asalsoofangels，menanddevils，heavenandhellandallthatiscreaturely，likewisewhatthetwoqualitiesinnatureare，andthisisdealtwithoutofarightgroundintheknowledgeofspirit，bytheimpulseandmotionofGod。(2)Inastrologythepowersofnature，ofthestarsandelements，aretreatedof，andhowallcreaturesproceedfromthem，howevilandgoodarethroughthemeffectedinmenandanimals。(3)IntheologythekingdomofChristisdealtwith，asalsoitsnature，andhowitissetinoppositiontohell，andhowinnatureitwarswiththekingdomofdarkness。”(8)

1。WhatcomesfirstisGodtheFather；thisfirstisatoncedividedinitselfandtheunityofbothitsparts。“Godisall，”hesays，“HeistheDarknessandtheLight，LoveandAnger，FireandLight，butHecallsHimselfGodonlyastothelightofHislove。ThereisaneternalContrariumbetweendarknessandlight；neithercomprehendstheotherandneitheristheother，andyetthereisbutoneessenceorsubstance，thoughseparatedbypain；itislikewisesowiththewill，andyetthereisnoseparableessence。Onesingleprincipleisdividedinthisway，thatoneisintheotherasanothingwhichyetexists；butitisnotmanifestinthepropertyofthatthinginwhichitis。”(9)Byanguishisexpressedthatwhichweknowastheabsolutenegativity—thatistheself-conscious，self-experienced，theself-relatingnegativitywhichisthereforeabsoluteaffirmation。AllBoehme\'seffortsweredirectedtowardsthispoint；theprincipleoftheNotionislivinginhim，onlyhecannotexpressitintheformofthought。Thatistosay，alldependsonthinkingofthenegativeassimple，sinceitisatthesametimeanopposite；thusanguish[Qual]istheinwardtearingasunderandyetlikewisethesimple。FromthisBoehmederivessourcesorsprings[Quellen]，agoodplayonthewords。Forpain[dieQual]，thisnegativity，passesintolife，activity，andthuslielikewiseconnectsitwithquality，[Qualit？t]，whichhemakesintoQuallity。(10)Theabsoluteidentityofdifferenceisallthroughpresenttohim。

a。BoehmethusrepresentsGodnotastheemptyunity，butasthisself-separatingunityofabsoluteopposites；onemustnot，however，hereexpectaclearlydefineddistinction。Thefirst，theone，theFather，haslikewisethemodeofnaturalexistence；thus，likeProclus，hespeaksofthisGodbeingsimpleessence。Thissimpleessencehecallsthehidden；andhethereforenamesittheTemperamentum，thisunityofwhatisdifferent，inwhichallistempered。WefindhimalsocallingitthegreatSalitter—nowthedivineandnowthenaturalSalitter—aswellasSalniter。Whenhetalksofthisgreatsalitterasofsomethingknowntous，wecannotfirstofallconceivewhatitmeans。Butitisavulgarcorruptionofthewordsalnitri，saltpetre(whichisstillcalledsalniterinAustria)，i。e。justtheneutralandintruthuniversalexistence。Thedivinepompandstateisthis，thatinGodamoregloriousnaturedwells，trees，plants，&c。“Inthedivinepomporstatetwothingshaveprincipallytobeconsidered；salitterorthedivinepower，whichbringsforthallfruits，andmarcuriusorthesound。”(11)Thisgreatsalitteristheunrevealedexistence，justastheNeo-Platonicunityiswithoutknowledgeofitselfandlikewiseunrecognized。

b。Thisfirstsubstancecontainsallpowersorqualitiesasnotyetseparated；thusthissalitterlikewiseappearsasthebodyofGod，whoembracesallqualitiesinHimself。Qualitythusbecomesanimportantconception，thefirstdeterminationwithBoehme；andhebeginswithqualitiesinhiswork“Morgenr？theimAufgang。”Heafterwardsassociateswiththistheconferringofquality，andinthesameplacesays:“Qualityisthemobility，boiling，springing，anddrivingofathing。”

Thesequalitieshethentriestodefine，buttheaccounthegivesofthemisvague。“Asforexampleheatwhichburns，consumesanddrivesforthallwhatsoevercomesintoitwhichisnotofthesameproperty；andagainitenlightensandwarmsallcold，wet，anddarkthings；itcompactsandhardenssoftthings。Itcontainslikewisetwootherkindsinit，namelyLightandFierceness”

(Negativity)；“ofwhichthelightortheheartoftheheatisinitselfapleasant，joyfulglanceorlustre，apoweroflife……andasourceoftheheavenlykingdomofjoy。Foritmakesallthingsinthisworldlivingandmoving；allflesh，trees，leaves，andgrassgrowinthisworld，asinthepowerofthelight，andhavetheirlighttherein，viz。inthegood。Again，itcontainsalsoafiercenessorwrathwhichburns，consumesandspoils。Thiswrathorfiercenesssprings，drives，andelevatesitselfinthelight，andmakesthelightmovable。Itwrestlesandfightstogetherinitstwo-foldsource。ThelightsubsistsinGodwithoutheat，butitdoesnotsubsistsoinnature。Forallqualitiesinnatureareoneinanother，inthesamemannerasGodisall。ForGod”(theFather)“istheHeart。”Onanotheroccasion(VomdreifachenLebendesMenschen，chap。iv。§68，p。881)theSonistheheartofGod；andyetagaintheSpiritiscalledtheheart(Morgenr？the，chap。ii。§13，p。29)“orfountainofnature，andfromHimcomesall。Nowheatreignsandpredominatesinallpowersinnatureandwarmsall，andisonesourceorspringinall。Butthelightintheheatgivespowertoallqualities，forthatallgrowpleasantandjoyful。”Boehmegoesoverquitealistofqualities:cold，hot，bitter，sweet，fierce，acid，hard，dense，softqualities，sound，etc。“ThebitterqualityisinGodalso，butnotinthatmannerasthegallisinman，butitisaneverlastingpower，inanelevating，triumphingspringorsourceofjoy。Allthecreaturesaremadefromthesequalities，andlivethereinasintheirmother。”(12)

“Thevirtuesofthestarsarenatureitself。Everythinginthisworldproceedsfromthestars。ThatI

shallprovetoyouifyouarenotablockheadandhavealittlereason。IfthewholeCurriculumorthewholecircumferenceofthestarsisconsidered，wesoonfindthatthisisthemotherofallthings，orthenaturefromwhichallthingshavearisenandinwhichallthingsstandandlive，andthroughwhichallthingsmove。Andallthingsareformedfromthesesamepowersandremaineternallytherein。”ThusitissaidthatGodistherealityofallrealities。Boehmecontinues:“Youmust，however，elevateyourmindintheSpirit，andconsiderhowthewholeofnature，withallthepowerswhichareinnature，alsoextension，depthandheight，alsoheavenandearthandallwhatsoeveristherein，andallthatisabovetheheavens，istogethertheBodyandCorporeityofGod；andthepowersofthestarsarethefountainveinsinthenaturalBodyofGod，inthisworld。

YoumustnotconceivethatintheBodyofthestarsisthewholetriumphingHolyTrinity，GodtheFather，Son，andHolyGhost。ButwemustnotsoconceiveasifGodwasnotatallintheCorpusorBodyofthestars，andinthisworld……Herenowthequestionis，Fromwhencehasheaven，orwhenceborrowsitthispower，thatitcausessuchmobilityinnature？Hereyoumustliftupyoureyesbeyondnatureintothelight，holy，triumphing，divinepower，intotheunchangeableholyTrinity，whichisatriumphing，springing，movableBeing，andallpowersaretherein，asinnature:ofthisheaven，earth，stars，elements，devils，angels，men，beasts，andallhavetheirBeing；andthereinallstands。Whenwenominateheavenandearth，starsandelements，andallthatistherein，andallwhatsoeverisabovetheheaven，thentherebyisnominatedthetotalGod，whohasmadeHimselfcreaturelyintheseabovementioned”many“Beings，inHispowerwhichproceedethforthfromHim。”(13)

c。BoehmefurtherdefinesGodtheFatherasfollows:“Whenweconsiderthewholenatureanditsproperty，thenweseetheFather:whenwebeholdheavenandthestars，thenwebeholdHiseternalpowerandwisdom。Somanystarsasstandinthewholeheaven，whichareinnumerable，somanifoldandvariousisthepowerandwisdomofGodtheFather。Everystardiffersinitsquality。”But“youmustnotconceiveherethateverypowerwhichisintheFatherstandsinapeculiarseveredordividedpartandplaceintheFather，asthestarsdoinheaven。No，buttheSpiritshowsthatallthepowersintheFather，”asthefountainhead，“areoneinanotherasonepower。”ThiswholeistheuniversalpowerwhichexistsasGodtheFather，whereinalldifferencesareunited；“creaturely”it，however，existsasthetotalityofstars，andthusasseparationintothedifferentqualities。“YoumustnotthinkthatGodwhoisinheavenandabovetheheavendoestherestandandhoverlikeapowerandqualitywhichhasinitneitherreasonnorknowledge，asthesunwhichturnsroundinitscircleandshootsforthfromitselfheatandlight，whetheritbeforbenefitorhurttotheearthandcreatures。No，theFatherisnotso，butHeisanAll-mighty，All-wise，All-knowing，All-seeing，All-hearing，All-smelling，All-tastingGod，whoinHimselfismeek，friendly，gracious，merciful，andfullofjoy，yeaJoyitself。”(14)

SinceBoehmecallstheFatherallpower，heagaindistinguishestheseasthesevenfirstoriginatingspirits。(15)Butthereisacertainconfusioninthisandnothought-determination，nodefinitereasonfortherebeingexactlyseven—suchprecisionandcertaintyisnottobefoundinBoehme。ThesesevenqualitiesarelikewisethesevenplanetswhichmoveandworkinthegreatSalitterofGod；

“thesevenplanetssignifythesevenspiritsofGodortheprincesoftheangels。”ButtheyareintheFatherasoneunity，andthisunityisaninwardspringandfermentation。“InGodallspiritstriumphasonespirit，andaspiritevercalmsandlovestheothers，andnothingexistsexceptingmerejoyandrapture。Onespiritdoesnotstandalongsidetheotherslikestarsinheaven，forallsevenarecontainedwithinoneanotherasonespirit。EachspiritinthesevenspiritsofGodispregnantwithallsevenspiritsofGod；”thuseachisinGoditselfatotality。“Onebringsforththeotherinandthroughitself；”thisistheflashingforthofthelifeofallqualities。(16)

2。Aswhatcamefirstwasthesourceandgermofallpowersandqualities，whatcomessecondisprocess。Thissecondprincipleisaveryimportantconception，whichwithBoehmeappearsunderverymanyaspectsandforms，viz。astheWord，theSeparator，Revelation—speakinggenerallythe“I，”thesourceofalldifference，andofthewillandimplicitBeingwhichareinthepowersofnaturalthings；butinsuchawaythatthelightthereinlikewisebreaksforthwhichleadsthembacktorest。

a。GodasthesimpleabsoluteexistenceisnotGodabsolutely；inHimnothingcanbeknown。

Whatweknowissomethingdifferent—butthis“different”isitselfcontainedinGodastheperceptionandknowledgeofGod。HenceofthesecondstepBoehmesaysthataseparationmusthavetakenplaceinthistemperament。“Nothingcanbecomemanifesttoitselfwithoutopposition；

forifithasnothingtowithstandit，italwaysgoesforwardonitsownaccountanddoesnotgobackwithinitself。Butifitdoesnotgobackintoitselfasintothatfromwhichitoriginallyarose，itknowsnothingofitsoriginalstate。”Originalstate[Urstand]hemakesuseofforsubstance；anditisapitythatwecannotusethisandmanyotherstrikingexpressions。“Withoutadversitylifewouldhavenosensibilitynorwillnorefficacy，neitherunderstandingnorscience。HadthehiddenGodwhoisonesolitaryexistenceandwillnotofHisownwillbroughtHimselfoutofHimself，outoftheeternalknowledgeintheTemperamento，intodivisibilityofwill，andintroducedthissameelementofdivisibilityintoaninclusiveness”(Identity)“soastoconstituteitanaturalandcreaturelylife，andhadthiselementofseparationinlifenotcomeintowarfare，howwasthewillofGodwhichisonlyonetoberevealedtoHimself？Howcouldaknowledgeofitselfbepresentinasolitarywill？”(17)WeseethatBoehmeiselevatedinfinitelyabovetheemptyabstractionofthehighestreality，etc。

Boehmecontinues:“ThecommencementofallBeingsistheWordasthebreathofGod，andGodhasbecometheeternalOneofeternityandlikewiseremainssoineternity。TheWordistheeternalbeginningandremainssoeternally，foritistherevelationoftheeternalOnethroughandbywhichthedivinepowerisbroughtintooneknowledgeofsomewhat。BytheWordweunderstandtherevealedwillofGod:bytheWordwemeanGodthehiddenGod，fromwhomtheWordeternallyspringsforth。TheWordistheeffluxofthedivineOne，andyetGodHimselfasHisrevelation。”ismoredefinitethanWord，andthereisa，delightfuldoublesignificanceintheGreekexpressionindicatingasitdoesbothreasonandspeech。Forspeechisthepureexistenceofspirit；itisathingwhichwhenonceheardgoesbackwithinitself。“Whathasflowedoutiswisdom，beginningandcauseofallpowers，colours，virtueandqualities。”(18)

OftheSonBoehmesays:“TheSonis”oftheFatherand“intheFather，theheartoftheFatherorlight，andtheFatherbearethhimever，frometernitytoeternity。”Thus“theSonis”indeed“anotherPersonfromtheFather，thoughnoother，”butthesame“GodastheFather，”whoseimageheis。(19)“TheSonistheHeart”orthepulsatingelement“intheFather；allthepowerswhichareintheFatheraretheproprietyoftheFather；andtheSonistheheartorthekernelinallthepowersinthewholeFather，andheisthecauseofthespringingjoyinallpowersinthewholeFather。FromtheSontheeternaljoyrisesandspringsinallthepowersoftheFather，asthesundoesintheheartofthestars。ItsignifiestheSon，asthecircleofthestarssignifiesthemanifoldpowersoftheFather；itlightenstheheavens，thestarsandthedeepabovetheearth，workinginallthingsthatareinthisworld；itenlightensandgivespowertoallthestarsandtemperstheirpower。

TheSonofGodiscontinuallygeneratedfromallthepowersofhisFatherfrometernity，justasthesunisbornofthestars；Heiseverbornandisnotmade，andistheheartandlustreshiningforthfromallpowers。HeshinesinallpowersoftheFather，andhispoweristhemoving，springingjoyinallthepowersoftheFather，andshinesinthewholeFatherasthesundoesinthewholeworld。

ForiftheSondidnotshineintheFather，theFatherwouldbeadarkvalley；fortheFather\'spowerwouldnotrisefrometernitytoeternity，andsothedivineBeingwouldnotsubsist。”(20)

ThislifeoftheSonisanimportantmatter；andinregardtothisissuingforthandmanifestationBoehmehaslikewisebroughtforwardthemostimportantassertions。

b。“FromsucharevelationofpowersinwhichthewilloftheeternalOnecontemplatesitself，flowstheunderstandingandtheknowledgeofthesomething[Ichts]，sincetheeternalwillcontemplatesitselfinthesomething[Ichts]。”“Ichts”isaplayupontheword“Nichts”(nothing)，foritissimplythenegative；yetitisatthesametimetheoppositeofnothing，sincetheIch(Ego)ofself-consciousnessiscontainedinit。TheSon，thesomething，isthus“I，”consciousness，self-consciousness:GodisnotonlytheabstractneutralbutlikewisethegatheringtogetherofHimselfintothepointofBeing-for-self。The“other”ofGodisthustheimageofGod。“ThissimilitudeistheMysteriummagnum，viz。thecreatorofallbeingsandcreatures；foritistheseparator”(ofthewhole)“intheeffluxofthewillwhichmakesthewilloftheeternalOneseparable—theseparabilityinthewillfromwhichpowersandqualitiestaketheirrise。”Thisseparatoris“constitutedthestewardofnature，bywhomtheeternalwillrules，makes，formsandconstitutesallthings。”Theseparatoriseffectuatingandself-differentiating，andBoehmecallsthis“Ichts，”likewiseLucifer，thefirst-bornSonofGod，thecreaturelyfirst-bornangelwhowasoneofthesevenspirits。”ButthisLuciferhasfallenandChristhascomeinhisplace。”(21)ThisistheconnectionofthedevilwithGod，namelyother-BeingandthenBeing-for-selforBeing-for-one，insuchawaythattheotherisforone；andthisistheoriginofevilinGodandoutofGod。ThisisthefurthestpointofthoughtreachedbyJacobBoehme。HerepresentsthisFallofLuciferasthatthe“Ichts，”i。e。self-knowledge，the“I”[Ichheit](awordwhichwefindusedbyhim)，theinwardimaginingofself，theinwardfashioning，ofself(thebeing-for-self)，isthefirewhichabsorbsallthings。Thisisthenegativesideintheseparator，theanguish；oritisthewrathofGod。Thisdivinewrathishellandthedevil，whothroughhimselfimagineshimselfintohimself。Thisisveryboldandspeculative；BoehmehereseekstoshowinGodHimselfthesourcesofthedivineanger。Healsocallsthewillofthesomething[“Ichts”]self-hood；itisthepassingoverofthesomething[“Ichts”]intothenothing[Nichts]，the“I”imaginingitselfwithinitself。Hesays:“Heavenandhellareasfarremovedfromoneanotherasdayandnight，assomethingandnothing。”Boehmehasreallyherepenetratedintotheutmostdepthsofdivineessence；evil，matter，orwhateverithasbeencalled，istheI=I，theBeing-for-self，thetruenegativity。Beforethisitwasthenonenswhichisitselfpositive，thedarkness；butthetruenegativityisthe“I。”Itisnotanythingbadbecauseitiscalledtheevil；itisinmindalonethatevilexists，becauseitisconceivedthereinasitisinitself。

“WherethewillofGodwillethinanything，thereGodismanifested，andinthatmanifestationtheangelsalsodwell；butwhereGodinanythingwillethnotwiththewillofthething，thereGodisnotmanifestedtoit，butdwelleth”(there)“inHimselfwithouttheco-operatingofthething；”inthatcasethatthingisitsownwill，andtherethedevildwellethandallwhateveriswithoutGod。”(22)

Boehmeinhisownwaysetsforththeformassumedinthisprocessinapictorialmanner。This“Separatordeducesqualitiesfromitself，fromwhichtheinfinitemanifoldarises，andthroughwhichtheeternalOnemakesitselfperceptible“(sothatitisforothers)“notaccordingtotheunity，butinaccordancewiththeeffluxoftheunity。”ImplicitBeingandthemanifoldareabsolutelyopposedthroughtheNotion，whichBoehmedidnothave:Being-for-selfimpliesBeing-for-anotherandretrogressionintotheopposite。Boehmeswaysbackwardsandforwardsinapparentcontradictions，anddoesnotwellknowhowtofindawayoutofthedifficulty。“Buttheeffluxiscarriedontothegreatestextremepossible，tothegenerationoffire”—darkfirewithoutlight，darkness，thehidden，theself；(23)—“inwhichfierynature，”however，sincethisfirerisesandshootsup，“theeternalOnebecomesmajesticandalight，”andthislightwhichtherebreaksforthistheformwhichtheotherprincipleassumes。ThisisthereturntotheOne。“Thereby”(throughfire)“theeternalpowerbecomesdesirousandeffectualand”(fire)“istheoriginalcondition”

(essence)“ofthesensitive”(feeling)“life，whereintheWordofpoweraneternalsensitivelifefirsttakesitsorigin。Foriflifehadnosensitiveness，itwouldhavenowillnorefficacy；butpain”

—anguish，suffering—first“makesit”(alllife)“effectualandendowsitwithwill。Andthelightofsuchkindlingthroughfiremakesitjoyous，foritisananointment，”joyandloveliness“ofpainfulness。”(24)

Boehmeturnsthisroundinmanywaysinordertograspthesomething[Ichts]，theSeparator，asit“rises”(25)fromtheFather。ThequalitiesriseinthegreatSalitter，stir，raise，andmove[rügen]

themselves。BoehmehastherethequalityofastringencyintheFather，andhethenrepresentstheprocessofthesomething[Ichts]asasharpness，adrawingtogether，asaflashoflightningthatbreaksforth。ThislightisLucifer。TheBeing-for-self，theself-perception，isbyBoehmecalledthedrawingtogetherintoapoint。Thatisastringency，sharpness，penetration，fierceness；tothispertainsthewrathofGod，andhereBoehmeinthismannergraspsthe“other”ofGodinGodHimself。“Thissourcecanbekindledthroughgreatmotionorelevation。ThroughthecontractionthecreaturelyBeingisformedsothataheavenlyCorpusmaybe”intelligibly“formed。Butifit”

—thesharpness—“bekindledthroughelevation，whichthosecreaturesonlycandowhicharecreatedoutofthedivineSalitter，thenitisaburningsource-veinofthewrathofGod。Theflashisthemotheroflight；fortheflashgeneratesthelight，andistheFatherofthefierceness；forthefiercenessabidesintheflashasaseedinthefather，andthatflashgeneratesalsothetoneorsound”—theflashis，speakinggenerally，theabsolutegenerator。Theflashisstillconnectedwithpain；lightiswhatbringsintelligence。Thedivinebirthisthegoingforthoftheflash，ofthelifeofallqualities。(26)ThisisallfromtheAurora。

IntheQu？stionibustheosophicisBoehmemakesparticularuseoftheformofYesandNofortheseparator，forthisopposition。Hesays:“ThereadermustknowthatinYesandNoallthingsconsist，whetherdivine，devilish，earthly，orwhattheymaybecalled。TheOneastheYesispurepowerandlife，anditisthetruthofGodorGodHimself。HewouldbeunknowableinHimself，andinHimtherewouldbenojoynorelevation，norfeeling”—life—“withouttheNo。TheNoisacounter-strokeoftheYes，orofthetruth”(thisnegativityistheprincipleofallknowledge，comprehension)，“thatthetruthmaybemanifestandbeasomethingwhereinthereisacontrariuminwhichthereistheeternallove，moving，feeling，andwilling，anddemandingtobeloved。AndyetwecannotsaythattheYesisseparatedfromtheNo，andthattheyaretwothingsinproximity；fortheyareonlyonething，buttheyseparatethemselvesintotwobeginningsandmaketwocentra，whereeachworksandwillsinitself。Withoutthosetwo，whicharecontinuallyinstrife，allthingswouldbeanothing，andwouldstandstillwithoutmovement。Iftheeternalwilldidnotitselfflowfromitselfandintroduceitselfintoreceptibility，therewouldbenoformnordistinction，forallpowerswould”then“beonepower。Neithercouldtherebeunderstandinginthatcase，fortheunderstandingarises”(hasitssubstance)“inthedifferentiationofthemanifold，whereonepropertysees，provesandwillstheothers。Thewillwhichhasflowedoutwillsdissimilarity，sothatitmaybedistinguishedfromsimilarityandbeitsownsomething—andthatsomethingmayexist，thattheeternalseeingmayseeandfeel。AndfromtheindividualwillarisestheNo，foritbringsitselfintoownness，i。e。receptivityofself。Itdesirestobesomethinganddoesnotmakeitselfinaccordancewithunity；forunityisaYeswhichflowsforth，whicheverstandsthusinthebreathingforthofitself，beingimperceptible；forithasnothinginwhichitcanfinditselfexceptinginthereceptivityofthedissentientwill，asintheNowhichiscounterstroketotheYes，inwhichtheYesisindeedrevealed，andinwhichitpossessessomethingwhichitcanwill。AndtheNoisthereforecalledaNo，becauseitisadesireturnedinwardsonitself，asifitwereashuttingupintonegativity。Theemanatedseekingwillisabsorbentandcomprehendsitselfwithinitself，fromitcomeformsandqualities。(1)Sharpness，(2)Motion，(3)Feeling。(4)ThefourthpropertyisFireastheflashoflight；thisrisesinthebringingtogetherofthegreatandterriblesharpnessandtheunity。ThusinthecontactaFlagrat[Schrack]results，andinthisFlagrat[Schrack]unityisapprehendedasbeingaFlashorGleam，anexultingjoy。”Thatistheburstingforthoftheunity。

“Forthusthelightarisesinthemidstofthedarkness，fortheunitybecomesalight，andthereceptivityofthecarnalwillinthequalitiesbecomesaSpirit-firewhichhasitssourceandoriginoutofthesharp，coldastringency。Andaccordingtothat，Godisanangry”and“jealousGod，”

andinthiswehaveevil。“(a)ThefirstqualityoftheabsorptionistheNo；(b)Sharpness；(c)

Hardness；(d)Feeling；(e)thesourceoffire，hellorhollowness，Hiddenness。(5)Thefifthquality，Love，makesinthefire，asinpain，anotherPrincipiumasagreatfireoflove。”(27)Thesearethemainpointsunderthesecondhead。InsuchdepthsBoehmekeepsstrugglingon，fortohimconceptionsarelacking，andthereareonlyreligiousandchemicalformstobefound；andbecauseheusestheseinaforcedsenseinordertoexpresshisideas，notonlydoesbarbarismofexpressionresult，butincomprehensibilityaswell。

c。“Fromthiseternaloperationofthesensationthevisibleworldsprang；theworldistheWordwhichhasflowedforthandhasdisposeditselfintoqualities，sinceinqualitiestheparticularwillhasarisen。TheSeparatorhasmadeitawillofitsownaftersuchafashion。”(28)TheworldisnoneotherthantheessenceofGodmadecreaturely。(29)Hence“ifthoubeholdesttheDeep”oftheheavens，“theStars，theElementsandtheEarth，”andwhattheyhavebroughtforth，“thenthou”

certainly“comprehendestnotwiththyeyesthebrightandclearDeity，thoughindeeditis”

likewise“thereandinthem。”Thouseestonlytheircreaturelymanifestation。“Butifthouraisestthythoughtsandconsiderest……Godwhorulesinholinessinthisgovernmentordominion，thenthoubreakestthroughtheheavenofheavensandapprehendestGodatHisholyheart。Thepowersofheaveneveroperateinimages，growthsandcolours，inordertorevealtheholyGod，sothatHemaybeinallthingsknown。”(30)

3。Finallywhatcomesthirdinthesethreefoldformsistheunityofthelight，oftheseparatorandpower:thisisthespirit，whichisalreadypartiallyimpliedinwhathaspreceded。“AllthestarssignifythepoweroftheFather，andfromthemissuesthesun”(theymakethemselvesacounterstroketounity)。“Andfromallthestarstheregoesforththepowerwhichisineverystar，intotheDeep，andthepower，beatandshiningofthesungoeslikewiseintotheDeep”—backtothestars，intothepoweroftheFather。“AndintheDeepthepowerofallstars，togetherwiththeheatandlustreofthesun，areallbutonething，amoving，boilingHovering，likeaspiritormatter。

NowinthewholedeepoftheFather，externallywithouttheSon，thereisnothingbutthemanifoldandunmeasurableorunsearchablepoweroftheFatherandtheLightoftheSon。TheLightoftheSonisintheDeepoftheFatheraliving，all-powerful，all-knowing，all-hearing，all-seeing，all-smelling，all-tasting，all-feelingSpirit，whereinisallpower，splendour，andwisdom，asintheFatherandtheSon。”(31)ThatisLove，thesoftenerofallpowersthroughthelightoftheSon。Weseethatthesensuouselementthuspertainstothis。

Boehmereallyhastheideathat“God\'sessence”(whichhasproceededfromtheeternaldeepasworld)“isthusnotsomethingfarawaywhichpossessesaparticularpositionorplace，for”

essence，“theabyssofnatureandcreation，isGodHimself。ThoumustnotthinkthatinheaventherewassomemannerofCorpus”—thesevenspiritsgeneratethisCorpusorheart—“whichaboveallotherthingsiscalledGod。No；butthewholedivinepowerwhichitselfisheavenandtheheavenofallheavens，issogenerated，andthatiscalledGodtheFather；ofwhomalltheholyangelsaregenerated，inlikemanneralsothespiritofallmen。Thoucanstnamenoplace，eitherinheavenorinthisworld，wherethedivinebirthisnot。ThebirthofthedivineTrinitylikewisetakesplaceinthineownheart；allthreepersonsaregeneratedinthyheart，GodtheFather，SonandHolyGhost。Inthedivinepowereverywherewefindthefountainspringofthedivinebirth；andtherealreadyareallthesevenqualifyingorfountainspiritsofGod，asifthouwouldstmakeaspaciouscreaturelycircumscribedcircleandhadstthedeitytherein。”(32)Ineveryspiritallarecontained。

ToBoehmethistrinityisthecompleteuniversallifeineachindividual，itisabsolutesubstance。Hesays:“Allthingsinthisworldareaccordingtothesimilitudeofthisternary。YeblindJews，Turks，andHeathens，openwidetheeyesofyourmind:Iwillshowyou，inyourbody，andineverynaturalthing，inmen，beasts，fowls，andworms，alsoinwood，stone，leaves，andgrass，thelikenessoftheholyternaryinGod。Yousay，thereisbutoneBeinginGod，andthatGodhasnoSon。Openyoureyesandconsideryourselves:manismadeaccordingtothesimilitudeandoutofthepowerofGodinhisternary。Beholdthyinwardman，andthenthouwiltseeitmostplainlyandclearly，ifthouartnotafoolandanirrationalbeast。Thereforeobserve，inthyheart，inthyveins，andinthybrain，thouhastthyspirit；andallthepowerswhichmoveinthyheart，inthyveins，andinthybrain，whereinthylifeconsists，signifyGodtheFather。Fromthatpowerspringsup[geb？ret]thylight，sothatthouseest，understandest，andknowestinthesamepowerwhatthouarttodo；forthatlightglimmersinthywholebody；andthewholebodymovesinthepowerandknowledgeofthelight；thisistheSonwhichisborninthee。”Thislight，thisseeingandunderstanding，istheseconddetermination；itistherelationshiptoitself。“Outofthylightgoesforthintothesamepower，reason，understanding，skill，andwisdom，togovernthewholebody，andtodistinguishallwhatsoeverisexternallywithoutthebody。Andboththesearebutoneinthegovernmentofthymind，viz。thyspirit，whichsignifiesGodtheHolyGhost。AndtheHolyGhostfromGodrulesinthisspiritinthee，ifthouartachildoflightandnotofdarkness。Nowobserve:ineitherwood，stone，orherbstherearethreethingscontained，neithercananythingbegeneratedorgrow，ifbutoneofthethreeshouldbeleftout。First，thereisthepower，fromwhichabodycomestobe，whetherwood，stone，orherbs；afterthatthereisinthat”thing“asapwhichistheheartofthething。Andthirdlythereisinitaspringing，flowingpower，smell，ortaste，whichisthespiritofthethingwherebyitgrowsandincreases。Nowifanyofthesethreefail，thethingcannotsubsist。”(33)ThusBoehmeregardseverythingasthisternary。

Whenhecomesintoparticularsweseethatheisobscure；fromhisdetailedexplanationsthereisthereforenotmuchtobederived。AsshowinghismannerofapprehendingnaturalthingsIshallgiveonemoreexampleofthemannerinwhich，inthefurtherworkingoutoftheexistenceofnatureasacounterstroketothedivineknowledge，hemakesuseofwhatwecallthingsasNotions(supra，p。192)。Thecreaturely，hesays，has“threekindsofpowersorSpiritusindifferentCentis，butinoneCorpore。ThefirstandexternalSpiritusisthecoarsesulphur，saltandMercurius，whichisasubstanceoffourelements”(fire，water，earth，air)“orofthestars。ItformsthevisibleCorpusaccordingtotheconstellationofthestarsorpropertyoftheplanetsandnowenkindledelements—thegreatestpoweroftheSpiritusmundi。TheSeparatormakesthesignatureorsign”—theself。Thesalt，thesalitter，isapproximatelytheneutral:mercury[MerkorMark]theoperating，unrestasagainstnourishment；thecoarsesulphur，thenegativeunity。“TheotherSpiritusisfoundintheoilofsulphur，thefifthessence，viz。arootofthefourelements。Thatisthesofteningandjoyofthecoarse，painfulspiritofsulphurandsalt；therealcauseofgrowinglife，ajoyofnatureasisthesunintheelement”-thedirectprincipleoflife。“Intheinwardgroundofthatcoarsespiritweseeabeautiful，clearCorpusinwhichtheideallightofnatureshinesfromthedivineefflux。”Theoutwardseparatorsignswhatistakenupwiththeshapeandformoftheplantwhichreceivesintoitselfthiscoarsenourishment。“Whatcomesthirdisthetincture，aspiritualfireandlight；thehighestreasonforwhichthefirstseparationofqualitiestakesplaceintheexistenceofthisworld。FiatistheWordofeachthingandbelongsaccordingtoitspeculiarqualitytoeternity。ItsoriginistheholypowerofGod。Smell[Ruch]isthesensationofthistincture。Theelementsareonlyamansionandcounterstrokeoftheinwardpower，acauseofthemovementofthetincture。”(34)Sensuousthingsentirelylosetheforceofsensuousconceptions。

Boehmeusesthem，thoughnotassuch，asthought-determinations；thatconstitutesthehardandbarbarouselementinBoehme\'srepresentations，yetatthesametimethisunitywithactualityandthispresentofinfiniteexistence。

Boehmedescribestheoppositionincreationinthefollowingway。IfnatureisthefirsteffluxoftheSeparator，twokindsoflifemustyetbeunderstoodasinthecounterstrokeofthedivineessence；

beyondthattemporalonethereisaneternal，towhichthedivineunderstandingisgiven。Itstandsatthebasisoftheeternal，spiritualworld，intheMysteriumMagnumofthedivinecounterstroke(personality)—amansionofdivinewillthroughwhichitrevealsitselfandisrevealedtonopeculiarityofpersonalwill。Inthiscentrummanhasbothlivesinhimself，hebelongstotimeandeternity。Heisuniversalinthe“eternalunderstandingoftheonegoodwillwhichisatemperament；

theoriginalwillofnature，viz。thecomprehensibilityoftheCentra，whereeachcentruminthedivisibilityshutsitselfinoneplacetoegotismandself-willasapersonalMysteriumormind。Theformeronlyrequiresacounterstroketoitssimilarity；thislatter，theself-generatednaturalwillalsorequiresintheplaceoftheegotismofthedarkimpressionalikeness，thatisacounterstrokethroughitsowncomprehensibility；throughwhichcomprehensionitrequiresnothingbutitscorporalityasanaturalground。”Nowitisthis“I，”thedark，pain，fire，thewrathofGod，implicitude，self-comprehension，whichisbrokenupinregeneration；theIisshattered，painfulnessbroughtintotruerest—justasthedarkfirebreaksintolight。(35)

NowthesearetheprincipalideasfoundinBoehme；thosemostprofoundarethegeneratingofLightastheSonofGodfromqualities，throughthemostlivingdialectic；God\'sdiremptionofHimself。Barbarismintheworkingoutofhissystemcannomorefailtoberecognizedthancanthegreatdepthsintowhichhehasplungedbytheunionofthemostabsoluteopposites。Boehmegraspstheoppositesinthecrudest，harshestway，buthedoesnotallowhimselfthroughtheirunworkablenesstobepreventedfromassertingtheunity。ThisrudeandbarbarousdepthwhichisdevoidofNotion，isalwaysapresent，somethingwhichspeaksfromitself，whichhasandknowseverythinginitself。WehavestilltomentionBoehme\'spiety，theelementofedification，thewayinwhichthesoulisguidedinhiswritings。Thisisinthehighestdegreedeepandinward，andifoneisfamiliarwithhisformthesedepthsandthisinwardnesswillbefound。Butitisaformwithwhichwecannotreconcileourselves，andwhichpermitsnodefiniteconceptionofdetails，althoughwecannotfailtoseetheprofoundcravingforspeculationwhichexistedwithinthisman。

1。JacobB？hme\'sLebenundSchriften(inhisWorks，Hamburg，1715，4)，No。I。§18，pp。11，12；No。V。，§2，p。54andthetitle-page；No。I。§57，pp。27，28。

2。JacobB？hme\'sLebenundSchriften，No。I。2-4，pp。3，4；§6，7，p。5；§10，11，pp。7，8；§

28，29，pp。17，18。

3。JacobB？hme\'sLebenundSchriften，No。VI。§3-8，pp。81-87；No。I。§12-17，pp。8-11。

4。TheosophischeSendbriefe，47thLetter(Werke，Hamburg，1715，4)，p。3879。

5。TrostschriftvonvierComplexionen，§43-63，pp。1602-1607。

6。ActI。Scene2。

7。VonChristiTestamentderheiligenTaufe，BookII。chap。i。§4-5，pp。2653，2654。

8。Morgenr？theimAufgang，Preface，§84，85，88，p。18。

9。VonwahrerGelassenheit，chap。ii。§9，10，p。1673。

10。VondendreiPrincipieng？ttlichenWesens，chap。x。§42，p。470。

11。VonderGnadenwahl，chap。i。§3-10，pp。2408-2410；chap。ii。§9，p。2418；§19，20，p。

2420；SchlüsseldervornehmstenPunctenundW？rter，§2，p。3668；§145，146，pp。3696，3697；Morgenr？the，chap。iv。§9-21，pp。49-51；chap。xi。§47，pp。126，127，etc。

12。Morgenr？the，chap。i。§3-7，9-24，pp。23-27；chap。ii。§38-40，pp。34，35；§i。p。28[seeLaw\'stranslation]。

13。Morgenr？the，chap。ii。§8，14-18，31-33，pp。29-34[seeLaws\'translation]。

14。Morgenr？the，chap。iii。§2，8-11，pp。36-38。

15。Morgenr？the，chap。iv。§5，6，p。48；chap。viii。§15-chap。xi。46，pp。78-126。

16。Morgenr？the，chap。iii。§18，p。40；chap。x。§54，p。115；§39，40，p。112；chap。xi。§

7-12，pp。119，120。

17。Vong？ttlicherBeschaulichkeit，chap。i。§8-10，p。1739

18。Vong？ttlicherBeschaulichkeit，chap。iii。§1-3，pp。1755，1756

19。Morgenr？the，chap。iii§33-35，p。44(cf。Rixner:Handbuchd。Gesch。D。Philos。Vol。II。

Appendix，p。106，§7)。

20。Morgenr？the，chap。iii。§15，18-22，pp。39-41。

21。Vong？ttlicherBeschaulichkeit，chap。iii，§4，5，p。1756，§12，p。1758；Morgenr？the，chap。xii。§99-107，p。149，150；chap。xiii。§92-104，31-52，pp。166-168，157-160；chap。

xiv。§36，p。178；VondendreiPrincipieng？ttlichenWesens，chap。iv。§69，p。406；chap。xv。§

5，543，544。

22。Morgenr？the，chap。xiii。§53-64，pp。160-162；VierzigFragenvonderSeele，XII。§4，p。

1201；VonsechstheosophischenPuncten，V。7，§3，p。1537；VonwahrerGelassenheit，chap。i。

§1-7，pp。1661-1663；Vong？ttlicherBeschaulichkeit，chap。i。§23-26，pp。1742，1743；VonderGeburtundBezeichnungallorWesen，chap。xvi。§49，p。2391；VomübersinnlichenLeben，§

41，42，p。1696[seeLaw\'stranslation]。

23。VonderMenschwerdungJesuChristi，Pt。I。chap。v。§14p。1323；VondendreiPrincipieng？ttlichenWesens，chap。x。§43，p。470。

24。Vong？ttlicherBeschaulichkeit，chap。iii。§11，p。1757。

25。Infra，p。213。

26。Morgenr？the，chap。viii。§15-20，pp。78，79；chap。x。§38，p。112；chap。xiii。§69-91，pp。162-166；chapxi。§5-13，pp。119，120。

27。177Fragenvong？ttlicherOffenbarung，III。§2-5，10-16，pp。3591-3595。

28。Vong？ttlicherBeschaulichkeit，chap。iii。§12，14，pp。1757，1758

29。Rixner:Handbuchd。Gesch。d。Philos。Vol。II。Appendix，p。108，§5(fromBoehme\'sMorgenr？the，chap。ii。§16，pp。30，31；§33，p。34)。

30。Morgenr？the，chap。xxiii。§11，12，pp。307，308(cf。Rixner:Handb。d。Gesch。d。Philos。

Vol。II。Appendix，p。108，§5)；TheosophischeSendbriefe，I。§5，p。3710。

31。Morgenr？the，chap。iii。§29，30，p。43[seeLaw\'stranslation]。

32。Vong？ttlicherBeschaulichkeit，chap。iii。§13，p。1758；Morgenr？the，chap。x。§55，60，58，pp。115，116(chap。xi。§4，p。118)。

33。Morgenr？the，chap。iii。§36-38，47，pp。44-46[seeLaw\'stranslation]。

34。Vong？ttlicherBeschaulichkeit，chap。i。§33，p。1745；chap。ii。§29，p。1754；chap。iii。§

15，18-24，27，29，pp。1758-1761；VondendreiPrincipieng？ttlichenWesens，chap。viii。§5，p。433；MysteriumMagnum，oderErkl？rungdeserstenBuchsMosis，chap。xix。§28，pp。2830，2831。

35。Vong？ttlicherBeschaulichkeit，chap。i。§23-39，pp。1742-1746；chap。ii。§1-13，15-30，pp。1747-1754。

SectionTwo:PeriodoftheThinkingUnderstandingChapterI。—TheMetaphysicsoftheUnderstandingA1。DESCARTES。

RenéDescartesisaboldspiritwhore-commencedthewholesubjectfromtheverybeginningandconstitutedafreshthegroundworkonwhichPhilosophyisbased，andtowhich，afterathousandyearshadpassed，itoncemorereturned。TheextentoftheinfluencewhichthismanexerciseduponhistimesandthecultureofPhilosophygenerally，cannotbesufficientlyexpressed；

itrestsmainlyinhissettingasideallformerpre-suppositiousandbeginninginafree，simple，andlikewisepopularway，withpopularmodesofthoughtandquitesimplepropositions，inhisleadingtothoughtandextensionorBeing，andsotospeaksettingupthisbeforethoughtasitsopposite。

Thissimplethoughtappearedintheformofthedeterminate，clearunderstanding，anditcannotthusbecalledspeculativethoughtorspeculativereason。TherearefixeddeterminationsfromwhichDescartesproceeds，butonlyofthought；thisisthemethodofhistime。WhattheFrenchcalledexactscience，scienceofthedeterminateunderstanding，madeitsappearanceatthistime。

Philosophyandexactsciencewerenotyetseparated，anditwasonlylateronthatthisseparationfirsttookplace。

TocometothelifeofDescartes—hewasbornin1596，atLaHayeinTouraine，ofanancientandnoblerace。HereceivedaneducationoftheusualkindinaJesuitschool，andmadegreatprogress；hisdispositionwaslivelyandrestless；heextendedhisinsatiablezealinalldirections，pursuedhisresearchesintoallsystemsandforms；hisstudies，inadditiontoancientliterature，embracedsuchsubjectsasphilosophy，mathematics，chemistry，physics，andastronomy。ButthestudiesofhisyouthintheJesuitschool，andthosestudieswhichheafterwardsprosecutedwiththesamediligenceandstrenuouszeal，resultedingivinghimastrongdisinclinationforlearningderivedfrombooks；hequittedtheschoolwherehehadbeeneducated，andyethiseagernessforlearningwasonlymadethekeenerthroughthisperplexityandunsatisfiedyearning。HewentasayoungmanofeighteentoParis，andtherelivedinthegreatworld。Butasheherefoundnosatisfaction，hesoonleftsocietyandreturnedtohisstudies。HeretiredtoasuburbofParisandthereoccupiedhimselfprincipallywithmathematics，remainingquiteconcealedfromallhisformerfriends。Atlast，afterthelapseoftwoyears，hewasdiscoveredbythem，drawnforthfromhisretirement，andagainintroducedtothegreatworld。Henowoncemorerenouncedthestudyofbooksandthrewhimselfintotheaffairsofactuallife。ThereafterhewenttoHollandandenteredthemilitaryservice，soonafterwards，in1619andinthefirstyearoftheThirtyYears”War，hewentasavolunteerwiththeBavariantroops，andtookpartinseveralcampaignsunderTilly。Manyhavefoundlearningunsatisfying；Descartesbecameasolider—notbecausehefoundinthesciencestoolittle，butbecausetheyweretoomuch，toohighforhim。Hereinhiswinterquartershestudieddiligently，andinUlm，forinstance，hemadeacquaintancewithacitizenwhowasdeeplyversedinmathematics。HewasabletocarryouthisstudiesevenbetterinwinterquartersatNeubergontheDanube，whereoncemore，andnowmostprofoundly，thedesireawokeinhimtostrikeoutanewdepartureinPhilosophyandentirelyreconstructit；hesolemnlypromisedtheMotherofGodtomakeapilgrimagetoLorettoifshewouldprosperhiminthisdesign，andifheshouldnowatlastcometohimselfandattaintopeace。HewasalsointhebattleatPragueinwhichFredericktheElector-PalatinelosttheBohemiancrown。Yetsincethesightofthesewildscenescouldnotsatisfyhim，hegaveupmilitaryservicein1621。HemadeseveralotherjourneysthroughtherestofGermany，andthenproceededtoPoland，Prussia，Switzerland，ItalyandFrance。OnaccountofitsgreaterfreedomhewithdrewtoHolland，inordertheretopursuehisprojects；herehelivedinpeacefrom1629to1644—aperiodinwhichhecomposedandissuedmostofhisworks，andalsodefendedthemagainstthemanifoldattacksfromwhichtheysuffered，andwhichmoreespeciallyproceededfromtheclergy。QueenChristinaofSwedenfinallycalledhimtohercourtatStockholm，whichwastherendezvousforallthemostcelebratedmenoflearningofthetime，andtherehediedin1650。(1)

Asregardshisphilosophicworks，thosewhichcontainhisfirstprincipleshaveinparticularsomethingverypopularabouttheirmethodofpresentation，whichmakesthemhighlytoberecommendedtothosecommencingthestudyofphilosophy。Descartessetstoworkinaquitesimpleandchildlikemanner，withanarrationofhisreflectionsastheycametohim。ProfessorCousinofParishasbroughtoutaneweditionofDescartesinelevenoctavovolumes；thegreaterpartconsistsoflettersonnaturalphenomena。Descartesgaveanewimpetustomathematicsaswellastophilosophy。Severalimportantmethodswerediscoveredbyhim，uponwhichthemostbrilliantresultsinhighermathematicswereafterwardsbuilt。Hismethodisevennowanessentialinmathematics，forDescartesistheinventorofanalyticgeometry，andconsequentlythefirsttopointoutthewayinthisfieldofsciencetomodernmathematics。Helikewisecultivatedphysics，optics，andastronomy，andmadethemostimportantdiscoveriesinthese；wehavenot，however，todealwithsuchmatters。Theapplicationofmetaphysicstoecclesiasticalaffairs，investigations，etc。，haslikewisenospecialinterestforus。

1。InPhilosophyDescartesstruckoutquiteoriginallines；withhimthenewepochinPhilosophybegins，wherebyitwaspermittedtoculturetograspintheformofuniversalitytheprincipleofitshigherspiritinthought，justasBoehmegraspeditinsensuousperceptionsandforms。Descartesstartedbysayingthatthoughtmustnecessarilycommencefromitself；allthephilosophywhichcamebeforethis，andspeciallywhatproceededfromtheauthorityoftheChurch，wasforeveraftersetaside。Butsinceherethoughthasproperlyspeakinggraspeditselfasabstractunderstandingonly，inrelationtowhichthemoreconcretecontentstillstandsoverontheotherside，thedeterminateconceptionswerenotyetdeducedfromtheunderstanding，buttakenuponlyempirically。InDescartes”philosophywehavethustodistinguishwhathas，andwhathasnotuniversalinterestforus:theformeristheprocessofhisthoughtsthemselves，andthelatterthemodeinwhichthesethoughtsarepresentedanddeduced。Yetwemustnotconsidertheprocessasamethodofconsistentproof；itisindeedadeepandinwardprogress，butitcomestousinaningenuousandnaiveform。InordertodojusticetoDescartes”thoughtsitisnecessaryforustobeassuredofthenecessityforhisappearance；thespiritofhisphilosophyissimplyknowledgeastheunityofThoughtandBeing。Andyetonthewholethereislittletosayabouthisphilosophy。

a。Descartesexpressesthefactthatwemustbeginfromthoughtassuchalone，bysayingthatwemustdoubteverything(Deomnibusdubitandumest)；andthatisanabsolutebeginning。HethusmakestheabolitionofalldeterminationsthefirstconditionofPhilosophy。Thisfirstpropositionhasnot，however，thesamesignificationasScepticism，whichsetsbeforeitnootheraimthandoubtitself，andrequiresthatweshouldremaininthisindecisionofmind，anindecisionwhereinmindfindsitsfreedom。Itrathersignifiesthatweshouldrenounceallprepossessions—thatis，allhypotheseswhichareacceptedastrueintheirimmediacy—andcommencefromthought，sothatfromitweshouldinthefirstplaceattaintosomefixedandsettledbasis，andmakeatruebeginning。InScepticismthisisnotthecaseforwiththescepticsdoubtistheendatwhichtheyrest。(2)ButthedoubtingofDescartes，hismakingnohypotheses，becausenothingisfixedorsecure，doesnotoccurintheinterestsoffreedomassuch，inorderthatnothingshouldhavevalueexceptfreedomitself，andnothingexistinthequalityofanexternalobjective。Tohimeverythingisunstableindeed，insofarastheEgocanabstractfromitorcanthink，forpurethoughtisabstractionfromeverything。Butinconsciousnesstheendispredominant，anditistoarriveatsomethingfixedandobjective—andnotthemomentofsubjectivity，orthefactofbeingsetforth，knownandprovedbyme。Yetthislastcomesalongwiththeother，foritisfromthestartingpointofmythoughtthatIwouldattainmyobject；theimpulseoffreedomisthuslikewisefundamental。

InthepropositionsinwhichDescartesgivesinhisownwaythegroundofthisgreatandmostimportantprinciple，thereisfoundana？veandempiricalsystemofreasoning。Thisisanexample:

“Becausewewerebornaschildren，andformedallmannerofjudgmentsrespectingsensuousthingsbeforewehadtheperfectuseofourreason，wearethroughmanypreconceivedideashinderedfromtheknowledgeofthetruth。Fromtheseweappearnottobeabletofreeourselvesinanyotherwaybutbyonceinourlivesstrivingtodoubtthatrespectingwhichwehavetheveryslightestsuspicionofanuncertainty。Indeeditisreallydesirabletoholdasfalseeverythinginrespecttowhichwehaveanydoubt，sothatwemayfindmoreclearlywhatismostcertainandmostknowable。Yetthisdoubthastobelimitedtothecontemplationofthetruth，forintheconductofourlifewearecompelledtochoosetheprobable，sincetheretheopportunityforactionwouldoftenpassawaybeforewecouldsolveourdoubts。Buthere，wherewehaveonlytodealwiththesearchfortruth，wemayveryreasonablydoubtwhetheranythingsensuousandperceptibleexists—inthefirstplacebecausewefindthatthesensesoftendeceiveusanditisprudentnottotrustinwhathasevenoncedeceivedus，andthenbecauseeverydayindreamingwethinkwefeelorseebeforeourselvesinnumerablethingswhichneverwere，andtothedoubternosignsaregivenbywhichhecansafelydistinguishsleepingfromwaking。Weshallherebylikewisedoubteverythingelse，evenmathematicalpropositions，partlybecausewehaveseenthatsomeerreveninwhatweholdmostcertain，andascribevaluetowhattousseemsfalse，andpartlybecausewehaveheardthataGodexistswhohascreatedus，andwhocandoeverything，sothatHemayhavecreatedusliabletoerr。ButifweconceiveourselvesnottoderiveourexistencefromGod，butfromsomeothersource，perhapsfromourselves，weareallthemoreliable，inthatwearethusimperfect，toerr。Butwehavesofartheexperienceoffreedomwithinusthatwecanalwaysrefrainfromwhatisnotperfectlycertainandwellfounded。”(3)ThedemandwhichrestsatthebasisofDescartes”reasoningsthusisthatwhatisrecognizedastrueshouldbeabletomaintainthepositionofhavingthethoughtthereinathomewithitself。Theso-calledimmediateintuitionandinwardrevelation，whichinmoderntimesissohighlyregarded，hasitsplacehere。ButbecauseintheCartesianformtheprincipleoffreedomassuchisnotbroughtintoview，thegroundswhicharehereadvancedareforthemostpartpopular。

b。Descartessoughtsomethinginitselfcertainandtrue，whichshouldneitherbeonlytrueliketheobjectoffaithwithoutknowledge，northesensuousandalsoscepticalcertaintywhichiswithouttruth。ThewholeofPhilosophyasithadbeencarriedonuptothistimewasvitiatedbytheconstantpre-suppositionofsomethingastrue，andinsomemeasure，asintheNeo-Platonicphilosophy，bynotgivingtheformofscientificknowledgetoitsmatter，orbynotseparatingitsmoments。ButtoDescartesnothingistruewhichdoesnotpossessaninwardevidenceinconsciousness，orwhichreasondoesnotrecognizesoclearlyandconclusivelythatanydoubtregardingitisabsolutelyimpossible。“Becausewethusrejectordeclaretobefalseeverythingregardingwhichwecanhaveanydoubtatall，itiseasyforustosupposethatthereisnoGod，noheaven，nobody—butwecannotthereforesaythatwedonotexist，whothinkthis。Foritiscontradictorytosaythatwhatthinksdoesnotexist。Hencetheknowledgethat‘Ithink，thereforeIam，”iswhatwearriveatfirstofall，anditisthemostcertainfactthatoffersitselftoeveryonewhofollowsafterphilosophyinanorderlyfashion。Thisisthebestwayofbecomingacquaintedwiththenatureofspiritanditsdiversityfrombody。Forifweinquirewhowearewhocansetforthasuntrueeverythingwhichisdifferentfromourselves，weclearlyseethatnoextension，figure，changeofposition，noranysuchthingwhichcanbeascribedtobody，constitutesournature，butonlythoughtalone；whichisthusknownearlierandmorecertainlythananycorporealthing。”(4)‘I”hasthussignificancehereasthought，andnotasindividualityofself-consciousness。ThesecondpropositionoftheCartesianphilosophyishencetheimmediatecertaintyofthought。Certaintyisonlyknowledgeassuchinitspureformasself-relating，andthisisthought；thusthentheunwieldyunderstandingmakesitswayontothenecessityofthought。

Descartesbegins，justasFichtedidlateron，withthe‘I”asindubitablycertain；Iknowthatsomethingispresentedinme。BythisPhilosophyisatonestroketransplantedtoquiteanotherfieldandtoquiteanotherstandpoint，namelytothesphereofsubjectivity。Presuppositionsinreligionaregivenup；proofaloneissoughtfor，andnottheabsolutecontentwhichdisappearsbeforeabstractinfinitesubjectivity。ThereisinDescarteslikewiseaseethingdesiretospeakfromstrongfeeling，fromtheordinarysensuouspointofview，justasBrunoandsomanyothers，eachinhisownfashion，expressasindividualitiestheirparticularconceptionsoftheworld。Toconsiderthecontentinitselfisnotthefirstmatter；forIcanabstractfromallmyconceptions，butnotfromthe‘I。”Wethinkthisandthat，andhenceitis—istogivethecommonwould-be-wiseargumentofthoseincapableofgraspingthematterinpoint；thatadeterminatecontentexistsisexactlywhatweareforcedtodoubt—thereisnothingabsolutelyfixed。Thoughtistheentirelyuniversal，butnotmerelybecauseIcanabstract，butbecause‘I”isthussimple，self-identical。Thoughtconsequentlycomesfirst；thenextdeterminationarrivedat，indirectconnectionwithit，isthedeterminationofBeing。The‘Ithink”directlyinvolvesmyBeing；this，saysDescartes，istheabsolutebasisofallPhilosophy。(5)ThedeterminationofBeingisinmy‘I”；thisconnectionisitselfthefirstmatter。ThoughtasBeingandBeingasthought—thatismycertainty，‘I”；inthecelebratedCogito，ergosumwethushaveThoughtandBeinginseparablyboundtogether。

Ontheonehandthispropositionisregardedasasyllogism:fromthoughtBeingisdeduced。KantmoreespeciallyhasobjectedtothisthatBeingisnotcontainedinthinking，thatitisdifferentfromthinking。Thisistrue，buttheyarestillinseparable，orconstituteanidentity；theirdifferenceisnottotheprejudiceoftheirunity。Yetthismaximofpureabstractcertainty，theuniversaltotalityinwhicheverythingimplicitlyexists，isnotproved；(6)wemustthereforenottrytoconvertthispropositionintoasyllogism。Descarteshimselfsays:“Thereisnosyllogismpresentatall。Forinorderthatthereshouldbesuch，themajorpremisemusthavebeen‘allthatthinksexists””—fromwhichthesubsumptionwouldhavefollowedintheminorpremise，‘nowIam。”Bythistheimmediacywhichrestsinthepropositionwouldberemoved。“Butthatmajorpremise”isnotsetforthatall，being“reallyinthefirstinstancederivedfromtheoriginal‘Ithink，therefore，Iam””(7)Forarrivingataconclusionthreelinksarerequired—inthiscaseweoughttohaveathirdthroughwhichthoughtandBeingshouldhavebeenmediated，anditisnottobefoundhere。The‘Therefore”whichbindsthetwosidestogetherisnotthe‘Therefore”ofasyllogism；theconnectionbetweenBeingandThoughtisonlyimmediatelyposited。Thiscertaintyisthustheprius；allotherpropositionscomelater。Thethinkingsubjectasthesimpleimmediacyofbeing-at-home-with-meistheverysamethingaswhatiscalledBeing；anditisquiteeasytoperceivethisidentity。Asuniversal，thoughtiscontainedinallthatisparticular，andthusispurerelationtoitself，pureonenesswithitself。WemustnotmakethemistakeofrepresentingBeingtoourselvesasaconcretecontent，andhenceitisthesameimmediateidentitywhichthoughtlikewiseis。Immediacyis，however，aone-sideddetermination；thoughtdoesnotcontainitalone，butalsothedeterminationtomediateitselfwithitself，andthereby—bythemediationbeingatthesametimetheabrogationofthemediation—itisimmediacy。InthoughtwethushaveBeing；Beingis，however，apoordetermination，itistheabstractionfromtheconcreteofthought。ThisidentityofBeingandThought，whichconstitutesthemostinterestingideaofmoderntimes，hasnotbeenfurtherworkedoutbyDescartes；hehasreliedonconsciousnessalone，andforthetimebeingplaceditintheforefront。ForwithDescartesthenecessitytodevelopthedifferencesfromthe‘I

think”isnotyetpresent；Fichtefirstappliedhimselftothedeductionofalldeterminationsfromthisculminatingpointofabsolutecertainty。