Dialogues on the Supersensual Life. Jakob Böhme
life brought itself. The Soul, after death, remains either as a satisfied Desire, that is, a Desire no longer but a Joy, or as an aching Desire. The Persian says: —
Heaven is the vision of fulfilled Desire
And Hell the shadow of a Soul on fire.
Behmen says, Heaven is fulfilled desire; Hell is a Soul on fire, no mere vision or shadow.
Heaven and Hell are within us, since our souls are portions of the universe of things, in every part of which Heaven and Hell are commingled. The gates of Heaven within us were shut in Adam, but the Power of God, Christ in Jesus, broke open by his passion "the closed gates of Paradise," that is, the gates of our "inward heavenly humanity," and now the wayfarer can, if he will, pass through. We do not spiritually live by a reasoning process, or acceptance of doctrines by the understanding, but by the action of the Desire in feeding upon the Spirit of Love, a process of laying hold, drawing in, and assimilating. True prayer is like feeding, or still more, perhaps, like the unconscious drawing in of the air: it should be as constant. By it is introduced the heavenly life from without to nourish the like heavenly life contained in the seed within. If a man thus rightly feeds, then, in him, the hellish life and passions, portions of the powers of darkness, "our creatures" as Behmen says, will be killed by starvation, wanting their appropriate food. On the other hand, a man can feed these also from without with their appropriate food by misdirected desire, thereby starving the heavenly life in the Soul.
Thus the essence of Behmen's teaching as to the Soul incarnate in Man and revealed by his body, is that it is an eternal Being, and that it is a source of joy or anguish according as it is, or is not, purified or tranquillised by communion with the Centre of Light, or the Fountain of Life. He does not contemplate, as some Eastern teachers perhaps do, the annihilation of the Will of the Soul by a kind of higher spiritual suicide; its existence is to him the very condition of good no less than of evil; he contemplates its liberation from the dark, contracted, self-prison, its purification, and entrance into the full heaven-life. This magical soul-fire, like visible fire, can rage and destroy, or it can serve as the means and ground of all good. Here is the foundation both of good and evil, in man as in all things.
To understand this better, one must consider the cosmic teaching lying behind the rich profusion of images, often inconsistent and clashing, in which Jacob Behmen embodies his Vision.
Man has fallen into Nature. But Nature itself, apart from and unfilled by the Divine Light, is a self-torment, a mere Want, a Desire, a Hunger. The true distinction between God and Nature is that God is an Universal All, while Nature is an Universal Want, viz: to be filled by God. Physical attraction is nothing but the outer sheath of this universal desire. Nature filled by God is Heaven or fulfilled Desire.3 Without God it is Hell, mere Desire. Heaven is the Presence of God: Hell his Absence. It is as true to say that Heaven is in God, as to say that God is in Heaven.
Apart from the existence of God there could be neither Presence nor Absence, neither Heaven nor Hell. If the Soul of Man were wholly divided and separated from the Divine Life, it would, as a part of Nature, be a mere hungering, restless, conscious Desire. In so far as it is so separated it partakes of this pain. For "through all the Universe of Things nothing is uneasy, unsatisfied, or restless, but because it is not governed by Love, or because its Nature has not reached or attained the full birth of the Spirit of Love. For when that is done, every hunger is satisfied, and all complaining, murmuring, accusing, resenting, revenging and striving are as totally suppressed and overcome as coldness, thickness and horror of darkness are suppressed and overcome by the breaking forth of the light. If you ask why the Spirit of Love cannot be displeased, cannot be disappointed, cannot complain, accuse, resent or murmur, it is because the Spirit of Love desires nothing but itself, it is its own Good, for Love is God, and he that dwelleth in God dwelleth in Love."4
Behmen's idea of the "fallen Angels" is that they are entirely and hopelessly divided from the Life of God. They are mere embodied, hopeless, self-tormenting Desires. They have fallen into the hell within themselves, they cannot but be hating, bitter, envious, proud, wrathful, restless; and therefore tormentors of others. They have lost that which man, however far astray, always possesses, the faculty of return or regeneration through submission to and union with God. The spark of the Life and Spirit of God which is in Men is not in the fallen Angels. Let us hope that Beings so utterly lost do not exist.
God is outside of Nature and yet in a sense inside also, because there is a divine life or virtue in Nature which, longing to re-unite itself with its source, is a cause of anguish while divided, and of joy when united. So, in the outer world, the seed buried in earth contains a power kindred to the virtue of the sun. It is this which breaks forth from the seed, forces itself up through the dark, imprisoning, and yet nourishing and necessary earth, and at last, if it can win its way through obstacles, cheerfully expands in the light of the sun and feeds upon his warmth. That, in man's inner nature, which answers to this power or life in the seed, is called by Behmen the Life or Spirit of Jesus Christ. Egoism or Ihood, the old contracting, narrowing cell, is destroyed as this expansive and expanding force grows and breaks forth. Behmen says: "As the Sun in the visible world ruleth over Evil and Good, and, with its light and power, and all whatsoever itself is, is present everywhere, and penetrates into every Being, and wholly giveth itself to every Being, and yet ever remaineth whole, and nothing of its being goeth away therewith. Thus also it is to be understood concerning Christ's person and office which ruleth in the inward spiritual world, and penetrateth into the faithful man's soul, spirit and heart. As the Sun worketh through a herb, so that the herb becometh filled with the virtue of the Sun, and, as it were, so converted by the Sun that it becometh wholly of the nature of the Sun, so Christ ruleth in the resigned will or Soul and Body, over all evil inclinations and generateth the man to be a new heavenly creature." The same teaching is finely set forth in a passage of William Law.5 He says:
"Man has a spark of the Light and Spirit of God, as a supernatural gift of God given into the birth of his Soul to bring forth by degrees a new birth of that life which was lost in Paradise. This holy spark of the Divine Nature within him has a natural, strong, and almost infinite tendency or reaching after that eternal Light and Spirit of God, from whence it came forth. It came forth from God, it came out of God, it partaketh of the Divine Nature, and therefore it is always in a state of tendency and return to God. All this is called the breathing, the moving, the quickening of the Holy Spirit within us, which are so many operations of this spark of life tending towards God. On the other hand the Deity as considered in itself, and without the Soul of man, has an infinite unchangeable tendency of love and desire towards the Soul of man, to unite and communicate its own riches and glories to it, just as the Spirit of the air without Man unites and communicates its riches and virtues to the Spirit of the air that is within Man. This love or desire of God toward the soul of Man is so great that he gave his only-begotten Son, the brightness of his glory, to take the human nature upon him, in its fallen state, that by this mysterious union of God and Man, all the enemies of the Soul of Man might be overcome, and every human creature might have a power of being born again according to that Image of God in which he was first created. The gospel is the history of this Love of God to Man. Inwardly he has a seed of the Divine Life given into the birth of his Soul, a seed that has all the riches of eternity in it, and is always wanting to come to the birth in him, and be alive in God. Outwardly he has Jesus Christ, who as a Sun of Righteousness, is always casting forth his enlivening beams on this inward seed, to kindle and call it forth to the birth, doing that to this Seed of Heaven in Man, which the sun in the firmament is always doing to the vegetable seeds in the earth.
"Consider this matter in the following similitude. A grain of wheat has the air and light of this world enclosed or incorporated in it. This is the mystery of its life, this is its power of growing, by this it has a strong continual tendency of uniting again with that ocean of light and air from whence it came forth. On the other hand that great ocean of light and air, having its own offspring hidden in the heart of the grain has a perpetual strong tendency to unite and communicate with it again. From this desire of union on both sides, the vegetable life arises and all the virtues and powers contained in it. But let it be well
Dante's "ricchezza senza brama."
Law's Works, vol. viii., p. 177.
Works, vol. vii., p. 65, ed. 1765.