The Hidden Base and the Manifested Quality.
If man as he is here is limited, it follows that he cannot see the whole of God's One, and if he cannot see the whole of God's One, it follows that a part of it is hidden from him. This means that when he tries to see God's One there will be a moiety that he will see and a moiety that he will not see.
In all creaturely seeing the sight is of the surface alone. And herein it may be said that man is doubly limited, for he does not see all even of what is on the surface. A gazer on the shore of the Atlantic cannot see all of even the surface of that mighty ocean. So we must say that he sees only that part of the surface that falls within the limit of his vision. But he is much more disastrously limited as to sight of the depths of the ocean, into which he can only look to some very slight extent. Translating this into its spiritual analogue, we say that man can see phenomena but not the power that causes phenomena. It is true that he can sometimes see something of the way the power works, and may even be able himself to set it to work, and thereby produce certain effects; but the knowledge whereby he does this is purely empirical. He has first to watch nature's working, and then try to imitate it: his work is a making, not a creating.
It might be thought a presumptuous attempt to seek to penetrate to the mystery of God's creating; but Boehme undertakes to defend the reasonableness of the attempt. Man is, he says, in his spiritual nature the child of God; and, as our Lord said, " The Father loveth the Son, and showeth him all things that Himself doeth." Therefore the whole question of our justification in attempting this deep searching is whether we approach it as children of God, relying on our Father's illumination and guidance, or whether we undertake it in our own fancied self-ability. If in the latter, the presumption, the folly, the sin of the attempt cannot be exaggerated. If in the former, then the attempt, is right and no disaster will result. God gives the Holy Spirit to all who earnestly desire it, and " the spirit searcheth all things, yea, the deep things of God." Boehme asserts that he sought in this spirit; that the knowledge he thus meekly sought came to him; and this is the account he gives of it.
Before any created "thing" was, God (who is
" no-thing" because "everything" in one, immanent in all, and yet also transcendent) existed in a state which Boehme calls the "Still Rest." In the One
All-consciousness every " thing " which, after manifestation, became an " each-consciousness" was, but un-put-forth. One Will ruled alone, a Will to abide still in the same state; and had not a contrary will arisen, all would have remained as One.
God would have known His own infinite content, but there had been no creatures, self-conscious, and capable of knowing and rejoicing in their Creator.
Since it is clear that manifestation has taken place, we must say that the necessary, second and contrary will did arise: how, we must not seek to enquire. It is not revealed, because not necessary for us to know. We may be sure that it does not indicate any change in content in the Infinite, to which nothing can be added; but only a change in arrangement. The effect of this contrary will was to produce conditions the contrary of what had been before. Before, all had been light and peace and joy; now, darkness, strife and wrath arose. At once we must ask, How can these evil things arise in God? The reply is, first, these things very obviously are now; and if they have not their origin in God, in whom have they their origin? There is no other originating power but God, who says of Himself, " I form the light and Icreate darkness, I make peace and create evil, I am the Lord that doeth all these things." *
* Isa. xlv. 7. Note that these words are addressed to Cyrus, who as a follower of the Magian religion believed in two Gods — one who made all things good, and the other all things evil. This fact adds greatly to the significance of the words.
But, secondly, we can reply that what really thus arose was not darkness, strife and wrath, but a spiritual principle which, if allowed to take on
The Hidden Base and the Manifested Quality.
If man as he is here is limited, it follows that he cannot see the whole of God's One, and if he cannot see the whole of God's One, it follows that a part of it is hidden from him. This means that when he tries to see God's One there will be a moiety that he will see and a moiety that he will not see.
In all creaturely seeing the sight is of the surface alone. And herein it may be said that man is doubly limited, for he does not see all even of what is on the surface. A gazer on the shore of the Atlantic cannot see all of even the surface of that mighty ocean. So we must say that he sees only that part of the surface that falls within the limit of his vision. But he is much more disastrously limited as to sight of the depths of the ocean, into which he can only look to some very slight extent. Translating this into its spiritual analogue, we say that man can see phenomena but not the power that causes phenomena. It is true that he can sometimes see something of the way the power works, and may even be able himself to set it to work, and thereby produce certain effects; but the knowledge whereby he does this is purely empirical. He has first to watch nature's working, and then try to imitate it: his work is a making, not a creating.
It might be thought a presumptuous attempt to seek to penetrate to the mystery of God's creating; but Boehme undertakes to defend the reasonableness of the attempt. Man is, he says, in his spiritual nature the child of God; and, as our Lord said, " The Father loves the Son, and shows him all things that Himself does." Therefore the whole question of our justification in attempting this deep searching is whether we approach it as children of God, relying on our Father's illumination and guidance, or whether we undertake it in our own fancied self-ability. If in the latter, the presumption, the folly, the sin of the attempt cannot be exaggerated. If in the former, then the attempt, is right and no disaster will result. God gives the Holy Spirit to all who earnestly desire it, and " the spirit searches all things, yea, the deep things of God." Boehme asserts that he sought in this spirit; that the knowledge he thus meekly sought came to him; and this is the account he gives of it.
Before any created "thing" was, God (who is
" no-thing" because "everything" in one, immanent in all, and yet also transcendent) existed in a state which Boehme calls the "Still Rest." In the One
All-consciousness every " thing " which, after manifestation, became an " each-consciousness" was, but un-put-forth. One Will ruled alone, a Will to abide still in the same state; and had not a contrary will arisen, all would have remained as One.
God would have known His own infinite content, but there had been no creatures, self-conscious, and capable of knowing and rejoicing in their Creator.
Since it is clear that manifestation has taken place, we must say that the necessary, second and contrary will did arise: how, we must not seek to enquire. It is not revealed, because not necessary for us to know. We may be sure that it does not indicate any change in content in the Infinite, to which nothing can be added; but only a change in arrangement. The effect of this contrary will was to produce conditions the contrary of what had been before. Before, all had been light and peace and joy; now, darkness, strife and wrath arose. At once we must ask, How can these evil things arise in God? The reply is, first, these things very obviously are now; and if they have not their origin in God, in whom have they their origin? There is no other originating power but God, who says of Himself, " I form the light and Icreate darkness, I make peace and create evil, I am the Lord that does all these things." *
* Isa. xlv. 7. Note that these words are addressed to Cyrus, who as a follower of the Magian religion believed in two Gods — one who made all things good, and the other all things evil. This fact adds greatly to the significance of the words.
But, secondly, we can reply that what really thus arose was not darkness, strife and wrath, but a spiritual principle which, if allowed to take on
No commentary for this page.
There is commentary on page 1.