We are here, of course, far from a scientific account of the processes and evolution of the universe. Boehme {184} is no scientific genius and he did not dream that every item and event of the world of phenomena could be causally explained, without reference to any deeper abysmal world of Spirit. His mission is rather that of the prophet who "has eyes of his own." He is endeavouring to tell us, often no doubt in very laborious fashion, sometimes as "one who is tunnelling through long tracts of darkness," that this outside world which we see and describe is a parable, a pictorial drama, suggesting, hinting, revealing an inside world of Spirit and Will; that every slightest fragment of the seen is big with significance as a revelation of an unseen realm, which again is an egress from the unimaginable Splendour of God. He believes, like Paracelsus, that everything in Nature—plants, metals, and stars—"can be fundamentally searched out and comprehended" by the inward way of approach, can be read like an open book by the children of the Spirit who have caught the secret clue that leads in, and who have the key that unlocks the inner realm.[31]
Obviously his "inner way of approach" works more successfully when applied to man than when applied to plants and metals and stars—and when he writes of man, whether in the first or in the third person, he does often seem to have "eyes of his own," and to "hold the key that unlocks."
It is an elemental idea with him that man is "a little world"—a microcosm—and expresses in himself all the properties of the great world—the macrocosm.[32] "As you find man to be," he writes, "just so is eternity. Consider man in body and soul, in good and evil, in light and darkness, in joy and sorrow, in power and weakness, in life and death—all is in man, both heaven and earth, stars and elements. Nothing can be named that is not man."[33] Every man's life is inwardly bottomless and opens from within into all the immeasurable depth of God. Eternity springs through time and reveals itself in every person, for the foundation property of the soul {185} of every man is essentially eternal, spiritual, and abysmal—it is a little drop out of the Fountain of the Life of God, it is a little sparkle of the Divine Splendour.[34] God is spoken of again and again as "man's native country," his true "origin and home"—"The soul of man is always seeking after its native country, out of which it has wandered, seeking to return home again to its rest in God."[25] "The soul of man," he says again, "has come out from the eternal Father, out from the Divine Centre, but this soul—with this high origin and this noble mark—stands always at the opening of two gates."[36] Two worlds, two mighty cosmic principles, make their appeal to his will. Two kingdoms wrestle in him, two natures strive for the mastery in his life, and he makes his world, his nature, his life, his eternal destiny by his choices: "Whatsoever thou buildest and sowest here in thy spirit, be it words, works, or thought, that will be thy eternal house."[37] "The good or evil that men do, by acts of will, enters into and forms the soul and so moulds its permanent habitation."[38] Adam once, and every man after him also once, has belonged, in the centre of the soul, to God, and whether it be Adam or some far-off descendant of him, each is the creator of his own real world, and settles for himself the atmosphere in which he shall live and the inner "tincture" of his abiding nature. "Adam fell"—and any man's name can here be substituted for "Adam"—"because, though he was a spark of God's eternal essence, he broke himself off and sundered himself from the universal Will—by contraction—and withdrew into self-seeking, and centred himself in selfishness. He broke the perfect temperature—or harmonious balance of qualities—and turned his will toward the dark world and the light in him grew dim."[39] To follow the dark world is to be Lucifer or fallen Adam, to follow the light world completely is to be Christ[40]—and before every soul the two {186} gates stand open.[41] In a powerful and penetrating passage he says: "We should take heed and beget that which is good out of ourselves. If we make an angel of ourselves we are that; if we make a devil of ourselves, we are that."[42]
This last sentence is a good introduction to Boehme's conception of "the next world"—"the great beyond." He was as completely free of the crude idea that heaven is a shining locality in the sky, and hell a yawning pit of fire below the earth, as the most exact scientific scholar of the modern world is likely to be. He had grasped the essential and enduring character of man's spiritual nature so firmly that he ceased to have any further interest in the mythological aspects in which vivid and pictorial imagination has invested the unseen world. "God's presence itself," he says, "is heaven, and if God did but put away the veiling shadows, which now curtain thy sight, thou wouldst see, even where thou now art, the Face of God and the heavenly gate. God is so near that at any moment a holy Birth near and far in God is one thing."[44]
The "next world"—"the beyond"—therefore, must not be thought of in terms of space and time, of here and there, of now and then, as a place to which we shall journey at the momentous moment of death: "the soul {187} needeth no going forth."[45] As soon as the external veil of flesh dissolves, each person is in his own country and has all the time been in it. There is nothing nearer to you than heaven and hell. To whichever of them you incline and toward whichever of them you tend—that is most near you, and every man has in himself the key.[46] Heaven and hell are everywhere throughout the whole world. You need not seek them far off.
It is always the nature of "Anti-Christ" and "Babel" and "opinion-peddlers" to seek God and heaven and hell above the stars or under the deep. There is only one "place" to look for God and that is in one's own soul, there is only one "region" in which to find heaven or hell, and that is in the nature and character of the person's own desire and will: "Even though the devil should go many millions of miles, desiring to see heaven and enter into it, yet he would still be in hell and could not see heaven at all."[47] The soul, Boehme says in substance, hath heaven or hell in itself. Heaven is the turning of the will into God's love; hell is the turning of the will into hate. Now when the body falls away the heavenly soul is thoroughly penetrated with the Love and Light of God, even as fire penetrates and enlightens white-hot iron, whereby it loses its darkness—this is heaven and this is the right hand of God. The soul that dwells in falsehood, lust, pride, envy, and anger carries hell in itself and cannot reach the Light and Love of God. Though it should go a thousand miles or a thousand times ten thousand miles—even climb beyond the spaces of the stars and the bounds of the universe—it would still remain in the same property and source of darkness as before.[48] The "next world"—"the world beyond"—is {188} just this world, as it is in each one of us, with its essential spirit and nature and character clearly revealed and fulfilled. God creates and maintains no hell of ever-lasting torture; He builds and supports no heaven of endless glory. They are both formed out of the soul's own substance as it turns toward light or darkness, toward love or hate—in short, as "it keeps house," to use one of his vivid words, with the eternal nature of things.
Something like this, then, was the universe which Boehme—with those "azure-grey eyes that lighted up like the windows of Solomon's Temple"—saw there in Görlitz, as he pegged his shoes. "Open your eyes," he once said, "and the whole world is full of God."[49] But he is not a pantheist, in the usual sense of that word, blurring away the lines between good and evil, or the boundaries which mark off self from self, and self from God. There is forever, to be sure, a hidden essence or substance in the soul which is from God, and which remains to the end unlost and unspoiled—something to which God can speak and to which His Light and Grace can make appeal; but I am indestructibly a real I, and God is in His true nature no vague Abyss—He eternally utters Himself as Person: "The first Abysmal God without beginning begets a comprehensible will which is Son. Thus the Abyss which in itself is an indescribable Nothing [nothing in particular] forms itself into Something [definite] through the Birth of a Son, and so is Spirit."[50] In God Himself there is only Good, only triumphing eternal Joy,[51] but as soon as finite processes appear, as soon as anything is differentiated into actuality, the potentialities of darkness and light appear, the possibilities of good and evil are there: "All things consist in Yes or No. In order to have anything definite made manifest there must be a contrary therein—a Yes and a No."[52] The universe, therefore, though it came forth out of the eternal Mother and remains still, in its deepest origin and being, rooted in the substance of God, is a {189} battleground of strife, an endless Armageddon. Both within and without the world is woven of mixed strands, a warp of darkness and a woof of light, and all beings possessed of will are thus actors in a mighty drama of eternal significance, with exits, not only at the end of the Fifth Act but throughout the play, through two gates into two worlds which are both all the time present here and now.
[1] Aurora, xxi. 60-62.
[2] Swinburne, Erechtheus.
[3] See Fifteenth Epistle, 25.