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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； evil；
the devil； in and from God； to grasp God as absolute； and this struggle characterizes all his writings
and brings about the torture of his mind。 It requires a great and severe mental effort to bring
together in one what in shape and form lie so far asunder； with all the strength that he possesses
Boehme brings the two together； and therein shatters all the immediate significance of actuality
possessed by both。 But when thus he grasps this movement； this essence of spirit in himself； in his
inward nature； the determination of the moments simply approaches more nearly to the form of
self…consciousness； to the formless； or to the Notion。 In the background； indeed； there stands the
purest speculative thought； but it does not attain to an adequate representation。 Homely； popular
modes of conception likewise appear； a free outspokenness which to us seems too familiar。 With
the devil； particularly； he has great dealings； and him he frequently addresses。 “Come here；” he
says； “thou black wretch； what dost thou want？ I will give thee a potion。”（5） As Prospero in
Shakespeare's “Tempest”（6） threatens Ariel that he will “rend an oak and peg him in his knotty
entrails 。 。 。 twelve winters；” Boehme's great mind is confined in the hard knotty oak of the senses
— in the gnarled concretion of the ordinary conception — and is not able to arrive at a free
presentation of the Idea。
I shall shortly give Boehme's main conceptions； and then several particular forms which he in turn
adopts； for he does not remain at one form； because neither the sensuous nor the religious can
suffice。 Now even though this brings about the result that he frequently repeats himself； the forms
of his main conceptions are still in every respect very different； and he who would try to give a
consistent explanation of Boehme's ideas； particularly when they pass into further developments；
would only delude himself in making the attempt。 Hence we must neither expect to find in Boehme
a systematic presentation nor a true method of passing over into the individual。 Of his thoughts we
cannot say much without adopting his manner of expression； and quoting the particular passages
themselves； for they cannot otherwise be expressed。 The fundamental idea in Jacob Boehme is the
effort to comprise everything in an absolute unity； for he desires to demonstrate the absolute divine
unity and the union of all opposites in God。 Boehme's chief； and one may even say； his only
thought — the thought that permeates all his works — is that of perceiving the holy Trinity in
everything； and recognizing everything as its revelation and manifestation； so that it is the universal
principle in which and through which everything exists； in such a way； moreover； that all things
have this divine Trinity in themselves； not as a Trinity pertaining to the ordinary conception； but as
the real Trinity of the absolute Idea。 Everything that exists is； according to Boehme； this three…fold
alone； and this three…fold is everything。（7） To him the universe is thus one divine life and revelation
of God in all things； so that when examined more closely； from the one reality of God； the sum and
substance of all powers and qualities； the Son who shines forth from these powers is eternally
born； the inward unity of this light with the substance of the powers is Spirit。 Sometimes the
presentation is vague； and then again it is clearer。 What comes next is the explanation of this
Trinity； and here the different forms which he uses to indicate the difference becoming evident in
the same； more especially appear。
In the Aurora； the “Root or Mother of Philosophy； Astrology and Theology；” he gives a method
of division in which he places these sciences in proximity； and yet appears merely to pass from one
to the other without any clear definition or determination。” （1） In Philosophy divine power is
treated of； what God is； and how in the Being of God； nature； stars； and Elementa are
constituted； whence all things have their origin； what is the nature of heaven and earth； as also of
angels； men and devils； heaven and hell and all that is creaturely； likewise what the two qualities in
nature are； and this is dealt with out of a right ground in the knowledge of spirit； by the impulse and
motion of God。 （2） In astrology the powers of nature； of the stars and elements； are treated of；
and how all creatures proceed from them； how evil and good are through them effected in men
and animals。 （3） In theology the kingdom of Christ is dealt with； as also its nature； and how it is set
in opposition to hell； and how in nature it wars with the kingdom of darkness。”（8）
1。 What comes first is God the Father； this first is at once divided in itself and the unity of both its
parts。 “God is all；” he says； “He is the Darkness and the Light； Love and Anger； Fire and Light；
but He calls Himself God only as to the light of His love。 There is an eternal Contrarium between
darkness and light； neither comprehends the other and neither is the other； and yet there is but one
essence or substance； though separated by pain； it is likewise so with the will； and yet there is no
separable essence。 One single principle is divided in this way； that one is in the other as a nothing
which yet exists； but it is not manifest in the property of that thing in which it is。”（9） By anguish is
expressed that which we know as the absolute negativity — that is the self…conscious；
self…experienced； the self…relating negativity which is therefore absolute affirmation。 All Boehme's
efforts were directed towards this point； the principle of the Notion is living in him； only he cannot
express it in the form of thought。 That is to say； all depends on thinking of the negative as simple；
since it is at the same time an opposite； thus anguish ＇Qual＇ is the inward tearing asunder and yet
likewise the simple。 From this Boehme derives sources or springs ＇Quellen＇； a good play on the
words。 For pain ＇die Qual＇； this negativity； passes into life； activity； and thus lie likewise connects it
with quality； ＇Qualit？t＇； which he makes into Qual