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themselves。 Boehme has there the quality of astringency in the Father； and he then represents the
process of the something ＇Ichts＇ as a sharpness； a drawing together； as a flash of lightning that
breaks forth。 This light is Lucifer。 The Being…for…self； the self…perception； is by Boehme called the
drawing together into a point。 That is astringency； sharpness； penetration； fierceness； to this
pertains the wrath of God； and here Boehme in this manner grasps the “other” of God in God
Himself。 “This source can be kindled through great motion or elevation。 Through the contraction
the creaturely Being is formed so that a heavenly Corpus may be” intelligibly “formed。 But if it”
— the sharpness — “be kindled through elevation； which those creatures only can do which are
created out of the divine Salitter； then it is a burning source…vein of the wrath of God。 The flash is
the mother of light； for the flash generates the light； and is the Father of the fierceness； for the
fierceness abides in the flash as a seed in the father； and that flash generates also the tone or
sound” — the flash is； speaking generally； the absolute generator。 The flash is still connected with
pain； light is what brings intelligence。 The divine birth is the going forth of the flash； of the life of all
qualities。（26） This is all from the Aurora。
In the Qu？stionibus theosophicis Boehme makes particular use of the form of Yes and No for
the separator； for this opposition。 He says： “The reader must know that in Yes and No all things
consist； whether divine； devilish； earthly； or what they may be called。 The One as the Yes is pure
power and life； and it is the truth of God or God Himself。 He would be unknowable in Himself；
and in Him there would be no joy nor elevation； nor feeling” — life — “without the No。 The No is
a counter…stroke of the Yes； or of the truth” （this negativity is the principle of all knowledge；
comprehension）； “that the truth may be manifest and be a something wherein there is a
contrarium in which there is the eternal love； moving； feeling； and willing； and demanding to be
loved。 And yet we cannot say that the Yes is separated from the No； and that they are two things
in proximity； for they are only one thing； but they separate themselves into two beginnings and
make two centra； where each works and wills in itself。 Without those two； which are continually
in strife； all things would be a nothing； and would stand still without movement。 If the eternal will
did not itself flow from itself and introduce itself into receptibility； there would be no form nor
distinction； for all powers would” then “be one power。 Neither could there be understanding in
that case； for the understanding arises” （has its substance） “in the differentiation of the manifold；
where one property sees； proves and wills the others。 The will which has flowed out wills
dissimilarity； so that it may be distinguished from similarity and be its own something — and that
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；