Jacob Boehme's Aurora
Chapter 9: Of the Gracious, amiable, blessed, friendly and merciful Love of God. The Great, Heavenly and Divine Mystery.
BECAUSE I write here of heavenly and divine things, which are altogether strange to the corrupted, perished nature of man, the Reader doubtless will wonder at the simplicity of the author, and be offended at it.
Because the condition and inclination of the corrupted nature is to gaze on high things alone, like a proud, wild, wanton and whorish woman, who always gazeth in her heat or burning lust after handsome men, to act wantonness with them.
Thus also is the proud, corrupted, perished nature of man, it stareth only upon that which is glittering and in fashion in this world, and supposeth that God has forgotten the afflicted, and therefore plagueth them so, because he mindeth them not.
Corrupt nature imagineth that the Holy Ghost regardeth only high things, the high arts and sciences of this world, the profound studies, and great learning.
But whether it be so or no, look but back, and then you will find the true ground. What was Abel? A shepherd. What were Enoch and Noah? Plain, simple men. What were Abraham, Isaac and Jacob? Herdsmen.
What was Moses, that dear man of God? A herdsman. What was David, when the mouth of the Lord called him? A shepherd.
What were the great and the small prophets? Vulgar, plain and mean people: some of them but country people and herdsmen, counted the underlings or footstools of the world: Men counted them but mere fools.
Though they did miracles and wonders, and shewed great signs, yet the world gazed on high things alone, and the Holy Ghost must be as the dust under their feet: For the proud devil always endeavoured to be king in this world.
How came our King JESUS CHRIST into this world? Poor, and in great trouble and misery, and had not where to lay his head.
What were his Apostles? Poor, despised, illiterate fishermen. And what were they that believed their preaching? The poorer and meaner sort of the people. The High Priests and Scribes were the executioners of Christ, [they] who cried out, Crucify him, crucify him.
What were they that in all ages of the Church of Christ stood by it most stoutly and constantly? The poor, contemptible, despised people, who shed their blood for the sake of Christ.
But who were they that falsified and adulterated the right, pure Christian doctrine, and always fought against and opposed it? Even the learned doctors and scribes, popes, cardinals, bishops, and great dons or masters and teachers. And why did the world follow after them, and depend on them? But because they had great respect, were in great authority and power, lived stately, and carried a port in the world. Even such a proud whore is the corrupt, perished human nature. "But because they had," etc. "Only because they had a high standing and made a great show before the world."
Who was it that purged out of the Churches in Germany the Pope's greediness of money, his idolatry, bribery, deceit and cheating? A poor despised monk or friar Luther. By what power and might? By the power of God the Father, and by the power and might of God the Holy Ghost. Question.
Then what is yet concealed or remains hidden, the true doctrine of Christ? Answer. No; but the philosophy, and the deep ground of God; the heavenly delightful habitation and pleasure; the revelation of the creation of angels; the revelation of the horrible fall of the devil; from whence evil proceedeth; the creation of this world; the deep ground and mystery of man, and of all creatures in this world; the Last Judgment and change of this world; the mystery of the resurrection of the dead; and of eternal life.
This shall arise in the depth, in great plainness and simplicity. But why not in the height in art? [In order] that no man should dare to boast that he himself has done it, and that hereby the devil's pride should be discovered and brought to nothing.
But why does God so? Of his great love and mercy towards all people and nations, and to shew hereby that now is near at hand the time of the restitution of all whatsoever is lost, wherein men shall behold and enjoy the perfection, and move in the pure light and deep knowledge of God.
Therefore, beforehand, will arise the dawning of the day, or morning redness, whereby the day may be known or taken notice of.
He that will now sleep, let him sleep still; and he that will awake and trim his lamp, let him awake still: Behold the Bridegroom cometh, and he that is awake and is ready accompanieth him into the eternal heavenly wedding: But he that sleepeth at his coming, he sleepeth for ever, eternally in the dark prison of fierceness or wrath.
Therefore I would have the Reader warned that he read this book with diligence, and not he offended at the meanness or simplicity of the author, for God looketh not to high things, for He alone is high: But he careth for the lowly, how to help them.
If you come so far as to apprehend the spirit and sense of the author, then you will need no admonition, but will rejoice and be glad in this light, and thy soul will laugh and triumph therein.
Now observe, The gracious, amiable, blessed love, which is the fifth fountain-spirit in the divine power, is the hidden source, fountain or quality which the corporeal being cannot comprehend or apprehend, but only when it riseth up in the body, and then the body triumpheth therein, and behaveth itself friendly, lovely and courteously; for that quality or spirit belongeth not to the imaging or framing of a body, but riseth up in the body, as a flower springeth up out of the earth.
Now this fountain-spirit taketh its original at first out of the sweet quality of the water. Understand this, how it is, and observe it exactly.
First there is the astringent quality, then the sweet, and next the bitter: The sweet is in the midst between the astringent and the bitter. Now the astringent causes things to be hard, cold and dark; and the bitter teareth, driveth, rageth and divideth or distinguished. These two qualities rub and drive each other so hard, and move so eagerly, that they generate the heat, which now in these two qualities is dark, even as heat in a stone is.
As when a man taketh a stone, or any hard thing, and rubbeth it against wood, these two things are heated: Now this heat is but a darkness, having no light therein: And so it is, in the divine power also.
Now the astringent and the bitter qualities, without the sweet water, rub and drive themselves so hard the one against the other, that they generate the dark heat, and so are kindled in themselves.
And this [process] together [with the agents therein] is the wrath or anger of God, the source and original of the hellish fire. As we see by Lucifer, who elevated and compressed himself so hard together with his legions, that the sweet fountain-water in him was dried up, wherein the light kindleth, and wherein the love riseth up.
Therefore now he is eternally an astringent, hard, cold, bitter, hot and sour stinking fountain- source: For when the sweet quality in him was dried up, it became a sour stink, a valley of misery, and a house of perdition and woe. Now further into the Depth.
When the astringent and the bitter qualities rub themselves so hard the one upon the other that they generate heat (the sweet quality, the sweet fountain-water, being therein in the midst or centre, between the astringent and bitter qualities), the heat becometh generated between the astringent and the bitter qualities in the sweet fountain-water, through [by means of] the astringent and the bitter qualities:
There the light kindleth in the heat in the sweet fountain-water, and this is the beginning of life: For the astringent and bitter qualities are the beginning and cause of the heat and of the light also, and thus the sweet fountain-water becometh a shining light, like the blue or azure light of heaven.
And that bright light fountain-water kindleth the astringent and the bitter qualities, and the heat (which is generated by the astringent and the bitter qualities in the sweet water), riseth up out of the sweet fountain-water through the astringent and bitter qualities, and in the astringent and bitter qualities the light first then becometh dry and shining, as also moveable and triumphing.
And when the light riseth up out of the sweet fountain-water in the heat, in the astringent and bitter qualities, then the bitter and astringent qualities taste the light and sweet water, and the bitter quality catcheth the taste of the sweet water, and in the sweet water is the light, but only of a sky-colour or azure, which is blue.
And then the bitter quality trembleth, and dissolveth the hardness in the astringent quality, and the light becometh dry in the astringent, and shineth clear, much brighter than the light of the sun.
In this rising up the astringent quality becometh meek, light, thin or transparent and pleasant or lovely, and obtaineth its life, whose original riseth up out of the heat in the sweet water, and this now is the true fountain or wellspring of love. Observe this in the deep Sense.
How should love and joy not be there, where life is generated in the very centre or midst of death, and light in the midst of darkness? Question. Thou askest, How comes that to pass? Answer.
If my spirit indeed did sit in thy heart, and spring up in thy heart, then thy body would find, feel and apprehend it.
But otherwise I cannot bring it into thy sense. Neither canst thou apprehend or understand it, unless the Holy Ghost kindle thy soul, so that this light itself shine in thy heart.
Then will this light itself be generated in thee, as in God, and rise up in thy astringent and bitter qualities, in thy sweet water, and triumph, as in God: Now when this is done, then will you first understand my book, and not before. Observe:
When the light is generated in the bitter quality, that is, when the bitter and dry fountain- sources catch the sweet fountain-water of life, and drink it, then the bitter spirit becometh living in the astringent spirit, and the astringent spirit, which is as a spirit impregnated with child, is impregnated with life, and must continually generate the life.
For the sweet water, and the light in the sweet water, rise up continually in the astringent quality, and the bitter quality triumpheth continually therein, and so there is nothing else but mere laughing and joy, and mere existing in love.
First, because in the sweet water the spirit of light is generated, and saturateth or moisteneth the astringent, hard and cold qualities; also it enlighteneth them and warmeth them; for in water, light and heat the life consisteth.
Secondly, the astringent quality loveth the bitter, because the bitter quality in the sweet water, that is, in water, heat and light, triumpheth in the astringent quality, and makes the astringent moveable or stirring, wherein the astringent also can triumph.
Thirdly, the astringent quality loveth the heat, because in the heat the light is generated, whereby the astringent quality is enlightened and warmed.
First, because the astringent drieth it up, that it becometh not thin or dim like the elementary water, and that its quality consisteth in power; and because in the astringent quality the light, which is [thus] generated therein, becometh shining and dry.
Besides, the astringent quality is a cause of the heat which is generated in the sweet water, wherein the light riseth up, and wherein the sweet water stands in great clarity, brightness or glory.
Secondly, the sweet quality also loveth the bitter, because it is a cause of the heat, and also because the bitter spirit triumpheth and trembleth in the sweet water, heat and light, and so makes the sweet water moveable or stirring and living.
Thirdly, the sweet quality loveth heat exceedingly, so very much that I cannot compare it to anything; but you may take this for a similitude, though it comes very short of it: Suppose that in two young people of a noble complexion, these being kindled in the heat and fervour of burning love the one to the other, there is such a fire as this: that if each could creep into the body and heart of the other, or if they could transmute themselves into one body, they would do it.
But this earthly love is only cold water, and is not true fire: A man cannot find any full similitude of it in this half-dead world. In all divine things that receive the true lovefire, the resurrection of the dead at the last day alone is a perfect similitude.
But the sweet quality does thus love the heat because it generateth therein the lightspirit, which is the spirit of life. For life existeth in the heat, for if the heat were not, all would be a dark valley: Now so dear as the life is, so dear also is the heat to the sweet spirit, and the light in the heat.
And the bitter quality also loveth all the other fountain-spirits. And first the sweet. For in the sweet water the bitter spirit is refreshed, and therein it quencheth its great thirst; and its bitterness is therein mitigated; also it obtaineth its lightlife therein: In the astringent it has its body, wherein it triumpheth, cooleth and mitigateth itself; and in the heat it has its power and strength, wherein its joy stands.
And the hot quality also loveth all the other qualities; and the love is so great therein towards and in the others that it cannot be likened to anything, for it is generated from and out of the others.
The astringent and bitter qualities are the father of the heat, and the sweet fountain-water is its mother, which conceiveth, retaineth and generateth it: For the heat existeth through the astringent and bitter hard driving, which riseth up in the sweet quality, as in wood or fuel.
Wilt thou not believe this? Then open thy eyes, and go to a tree, look upon it, and bethink thyself; there you see first the whole tree, take a knife and cut a gash in it, and taste how it is; then you first taste the astringent, harsh, choky quality, which draweth thy tongue together, and that also draweth and holdeth together all the powers of the tree.
Then you taste the bitter quality, which makes the tree moveable or stirring, so that it springeth and grows green and flourisheth, and so getteth its branches, leaves and fruit.
After that you taste the sweet, which is very gentle and sharp; for it getteth the sharpness from the astringent and bitter qualities.
Now these three qualities would be dark and dead, if the heat were not therein: But as soon as the spring time cometh, that the sun with its beams reacheth and warmeth the earth, the spirit becometh living by the heat in the tree, and the spirits of the tree begin to grow green, flourish and blossom.
For the spirit riseth up in the heat, and all the spirits rejoice therein, and so there is a hearty love between them.
But the heat is generated through the power and impulse of the astringent and bitter qualities in the sweet water.
But they must use the heat of the sun to their kindling, because the qualities in this world are half dead, and are too weak; of which king Lucifer was the cause, which you will find, here following, concerning his fall, and concerning the creation of this world. Of the friendly Love, gracious, amiable Blessedness and Unity of the Five Qualifying or Fountain-spirits of God.
Though it be impossible for the hands of men to describe this sufficiently, yet the enlightened spirit of man seeth it; for it riseth up just in such a form and birth as the light [does] in the divine power, and also in [such a form and birth as] the qualities which are in God [rise up].
Only this is to be lamented concerning man, that his qualities are corrupted, perished, and half dead; and therefore it is that man's spirit [in its] or his qualities [in their] rising or kindling in this world, can come or attain to no perfection.
On the other hand, it is highly to be rejoiced at, that man's spirit, in his necessity, becometh enlightened and kindled by the Holy Ghost: [just] as the sun kindleth the cold heat in a tree or herb, whereby the cold chilled heat becometh living. Now observe:
As the members of man's body love one another, so do the spirits also in the divine power; there is nothing else but a mere longing, desiring, and fulfilling, as also a triumphing and rejoicing the one in the other: For through these spirits come the understanding and distinction in God, in angels, in men, in beasts, in fowls and in everything that liveth.
For in these five qualities rise up the seeing, smelling, tasting and feeling; and so a rational spirit cometh to be.
When the sweet spring or fountain-water riseth up in the light, through all the spirits, then the one tasteth the other; and then the spirits become living, and the power of life penetrateth through all.
In that power the one smelleth the other; and through this qualifying influence and penetration the one feeleth the other.
So there is nothing else but a hearty, loving and friendly aspect or seeing, a pleasant smell, a good relishing or tasting, and a lovely feeling, a gracious, amiable, blessed kissing, a feeding upon and drinking of one another, and a lovely walking and conversing together.
This is the gracious, amiable, blessed BRIDE, which rejoiceth in her BRIDEGROOM; herein is love, joy and delight; here is light and brightness or clarity; here is a pleasant and lovely smell; here is a friendly and sweet taste.
And this for ever without end! How can a creature sufficiently rejoice therein? O dear love and gracious amiable blessedness! Surely thou hast no end. No man can see any end in thee, thy profound deep is unsearchable, thou art everywhere all over thus; only in the fierce devils art thou not thus, they have spoiled and perished thee in themselves. Question.
Now thou wilt say, Where then are these gracious, amiable and blessed spirits to be met with? Do they dwell only in themselves in heaven? Answer.
This is the other open gate of the Deity, here thou must set thy eyes wide open, and rouse up or awaken the spirit in thy half dead heart: for this is not an obscure fiction, contrivance or phantasy. Observe:
The seven spirits of God, in their circumference and space, contain or comprehend heaven and this world; also the wide breadth and depth without and beyond the heavens, even above and beneath the world, and in the world, yea the whole Father, who has neither beginning nor end.
They contain also all the creatures both in heaven and in this world; and all the creatures in heaven and in this world are imaged, fashioned or framed out of these spirits, and live in them as in their own propriety.
Their life and their reason is generated in them in such a manner as the divine being is generated, and also in the same power.
Out of and from the same body of the seven spirits of God are all things made and produced, all angels, all devils, the heaven, the earth, the stars, the elements, men, beasts, fowls, fishes; all worms, wood, trees, also stones, herbs and grass, and all whatsoever is. Question.
Now thou wilt ask, Seeing God is everywhere, and is himself All, how cometh it then that there is in this world such cold and heat, such biting and striking among all creatures, and that there is almost nothing else but mere fierceness or wrath in this world? Answer.
["The cause is, that, without [apart from, outside of] the light the first four forms of nature are one at enmity against the other; and yet they are the causes of life."]
Behold here the wickedness and malice which is the cause; viz. when king Lucifer did sit in his kingdom, like a high-minded proud bride, then his circuit, circle or orb contained or comprehended the place or space where now is the created heaven, which is made out of the water:
And also the place of the created world, even unto heaven, as also the deep where now the earth is, all that was a pure and holy Salitter, wherein the seven spirits of God were complete and pleasant, as now [they are] in heaven, although they are still complete and full in this world. But observe the circumstances rightly.
When king Lucifer elevated himself, then he elevated himself in the seven qualifying fountain- spirits, and kindled them with his elevation, so that all was wholly burning, and the astringent quality was so hard and compact, that it generated stones; and it was so cold, that it made the sweet spring or fountain-water turn into ice.
And the sweet spring water became very thick and stinking, and the bitter quality became very raging, tearing and raving, whence poison was generated, and the fire or heat was violently and zealously or fervently burning and consuming, and so there was a very great distemper and confused mixture.
Upon this king Lucifer was thrust out of his royal place or kingly throne, which he had in that place where now is the created heaven, and thereupon instantly ensued the creation of this world.
And the hard, spoiled or corrupt matter, which had wrought forth itself in the kindled seven qualifying or fountain-spirits, was driven together, from whence the earth and stones came to be, and, after that, all the creatures were created out of the kindled Salitter of the seven spirits of God.
Now the qualifying or fountain spirits became so fierce and wrathful in their kindling, that the one continually spoils the other with its evil corrupt quality or source, and so also now do the creatures, which were made out of the qualifying or fountain spirits, and live in the same impulse, the one biting, beating, worrying and annoying the other, all according to the kind or disposition of the qualities.
Upon this now the total or universal God has decreed the Last Judgment, wherein he will separate the evil from the good, and set the good again in the meek, mild and pleasant delight, as it was before the horrible kindling of the devil, and will give that which is fierce or wrathful to king Lucifer for an everlasting habitation.
And then there will be two parts or divisions of this kingdom, the one men will get, with their King JESUS CHRIST; the other the devils shall have with all ungodly men and wickedness.
This is a short introduction, that the Reader might the better understand the divine Mystery; when I write concerning the fall of the devil, and concerning the creation of this world, you will find all more at large, particularly described. Therefore I would have the Reader admonished, that he read all in order, and so he will come to the true ground.
It is true, that from the beginning of the world it was not so fully revealed to any man; but seeing God will have it so, I submit to his will, and will see what God will do with it.