Another word for this efficacious and dynamic Faith is "Birth" or "innermost Birth," by which Boehme means the act of discovering the Gate to the Heart and Love and Light of God, and of entering it. "The Son of God, the Eternal Word of the Father, the Glance and Brightness and Power of Eternal Light must become man and be born in you; otherwise you are in the dark stable and go about groping."[34] "If thou art born of God, then within the circle of thy own life is the whole undivided Heart of God."[35] It is a transforming event by which one swings over from life in the outer to life in the inner world, from life in the dark world to life in the light world, and is born into the kingdom, or principle, which Christ revealed in His triumphant spiritual Life. The human spirit, by this innermost Birth, reaches the principle of Life by which Christ lived, and the gate into heaven is opened and paradise is in the soul. In a {197} beautiful passage he says: "This birth must be wrought within you. The Heart, or the Son of God must arise in the birth of your life, and then you are in Christ and He is in you, and all that He and the Father have is yours; and as the Son is one with the Father, so also the new man is one with the Father and with the Son, one virtue, one power, one light, one life, one eternal paradise, one enduring substance, one Father, Son, and Holy Ghost, and thou His child!"[36] God is no longer conceived as far away. He is now with His Love and Light as near as the soul is to itself, and the joy of being born in Christ is like the joy of parents when a little child is born to them.[37] God's will now becomes the man's will, he turns back into the unity from which he broke away, he sees now in one moment what all the doctors in the schools, on the mere level of reason, have never seen, and his inward eye is so opened that he knows God as soon as his eye turns toward Him.[38]
This Faith-process, or innermost life-birth, is not the act of a moment that is over and done with. It means the progressive formation of a new man within the man, so that the real Christian becomes a living branch in a mighty Christ-Tree. Just as Adam was the trunk of a great race-tree of fallen humanity, Christ is to be the Eternal Life-Tree of the universe in whom all the new-born souls of men shall live as springing, flowering branches or twigs: God created only one Man; all other men are twigs of the One Stem.[39] "In Christ," he says, "we are all only one, as a tree in many boughs and branches," and, with a return to autobiography, Boehme adds, "His Life has been brought into mine, so that I am atoned with Him in His Love. The will of Christ has entered into humanity again in me, and now my will in me enters into His humanity."[40] He writes to one of his Silesian friends: "You are a growing branch in the Life-Tree of God in Christ, in whom all the children of God are also branches," and he adds that there is "no other faith {198} which saves except Christ in us," the Life of our lives.[41] Sometimes he calls this triumphant experience the birth of a new branch in Christ's Life-Tree, sometimes the birth of the Lily in Christ's garden of flowers, sometimes it is the birth of the immortal seed. Sometimes it is uniting in life and spirit with Him who is "the Treader on the Serpent," sometimes it is finding the noble Virgin, sometimes it is discovering the Philosopher's Stone, sometimes it is winning the precious Diadem, sometimes it is possessing the key which unlocks the Door, sometimes it is arriving at the Sabbath Quiet of the soul. These are only a variety of ways, many of them forgotten inheritances from alchemy and astrology, of saying that the soul finds its goal in an experience which binds it into one common corporate life with Christ and so into an elemental Love-Unity with God: whoever is born of Christ liveth and walketh in Him, puts Him on in His suffering, death, and resurrection, becomes a member of Christ's body, is "tinctured" with His spirit, and has his own human life rooted in the Love of God.[42] Here, then, in the creation and formation of this organic Life-Tree the universe attains its ultimate goal. It is wholly an achievement of free will, of holy choice. The dark Principle is not annihilated, is not suppressed, but the Heart of God moves ever on in a steadily growing triumph, binding soul after soul into the divine Igdrasil Tree of the Light Universe, in a unity that is not now the unity of negation and undifferentiation—an Abyss that swallows up all that is in it,—but a unity of many wills united in a spirit of concord and love, many persons formed by holy desire into one unbroken symphony as harps of God.
With the change of centre in the inner man corresponds also the outer life of word and deed, for the outer, here as everywhere, is only the "signature" of an inner which fits it: "A man must show the root of the tree out of which spirit and flesh have their origin."[43] When the will becomes new-born and the soul unites itself as a twig {199} in Christ's Life-Tree, then it ceases to love sin and will it. When God brings His will into birth in us, He gives us virtue and power to will what He wills, and to leave our sins behind.[44] The attitude of hate, the spirit of war are marks of the old unchanged nature, and are heathenish and not Christian. When Christ is formed in the inner ground of the soul, a man leaves the sword in the sheath and lives in the virtue and power of peace and love. "What will Christ say," he asks the ministers of the Church of his day, "when He sees your apostolic hearts covered with armor? When He gave you the sword of the Spirit, did He command you to fight and make war, or to instigate kings and princes to put on the sword and kill?"[45]
Like the prophets of Israel, he feels intensely the sufferings of the poor and the oppressed, and he breaks out frequently into a biting satire on a kind of Christianity which not only neglects the true cure of soul and body, but "consumes the sweat and blood of the needy," and feeds upon "the sighs and groans and tears of the poor."[46] The true idea of a real Christianity is "fraternity in the Life of Christ"—"thy brother's soul," he says, "is a fellow-member with thy soul,"[47] and he insists, as though it were the mighty burden of his spirit, that all possessions, goods, and talents shall contribute to the common life of humanity and to the benefit of the social group.[48] It is much better for parents to labour to form good souls in their children than to strive to gather and to leave behind for them great riches and abundance of goods![49] Self-desire is a ground not only of personal disquiet but also of social disturbance, and Boehme feels that the way to spread peace and joy through the world is to cultivate the Love-spirit of Christ and to practice it in fellowship with men.
Like his German predecessor, Sebastian Franck, he is {200} primarily concerned with the invisible Church, and he holds lightly to the empirical Church as he knows it. The Church to which his spirit is dedicated is the organic Life-Tree of which Christ is the living Stem. The holy Zion is not from without, he says, it is built up of those who are joined to Christ and who all live together in one city which is Christ in us.[50] A Christian in the life belongs to no sect, he ceases to wrangle over opinions and words, he dwells in the midst of sects and Babel-churches, but he keeps above the controversies and contentions, and "puts his knowing and willing into the Life of Christ," and works quietly on toward the formation and triumph of the one true Christian Church,[51] which will be, when its glory is complete, the visible expression of the Divine Life-Tree.
He dislikes, as much as did the English Quaker, George Fox, the custom of calling "stone houses" churches, and he will not admit that a building is anything but a building: "Stone houses, called churches, have no greater holiness than other houses, for they are built of stone and other such material, as other houses are, and God is no more powerful in them than He is in other houses, but the Church [i.e. the Congregation] which meets there, if the members of it bind themselves by prayer into one body in Christ, is a holy Temple of Jesus Christ."[52]
His attitude toward outward sacraments consistently fits in with all his central teachings. The outward, for Boehme, is never unimportant. It is always significant and can always be used as a parable or symbol of something inner and eternal. But the outward is at best only temporal, only symbolic, and it becomes a hindrance if it is taken for the real substance of which it is only the outward "signature": "The form shall be destroyed and shall cease with time, but the spirit remains forever."[53] The sacraments, he declares, do not take away sin, for men go to church all their lives and receive the sacraments {201} and remain as wicked and beastly as ever—while a holy man always has a Church within himself and an inward ministry.[54] Blessedness, therefore, lies not in the outward, but in the life and power of the inward spirit, and it is only a Babel-Church that claims the right to cast out those who have the real substance and neglect only the outward form.[55] In his Treatise on the Holy Supper, he wrote: "It is not enough for a man to hear sermons preached, and to be baptised in the name of Christ, and to go to the Supper. This maketh no Christian. For that, there must be earnestness. No person is a Christian unless Christ live and work in him."[56]
The pith and heart of Christianity, the consummate goal of the way of Salvation, for Boehme is, as we have seen, not "history" and not any kind of outward "form" or "letter"—buchstäbliches Wort,—it is an experience in which the soul finds itself "at the top of Jacob's ladder," and feels its life in God and God's Life in it in an ineffable Love-union. He has himself given a very simple and penetrating account of this type of experience drawn from what he calls his own book of life: "Finding within myself a powerful contrarium, namely, the desires that belong to flesh and blood, I began to fight a hard battle against my corrupted nature, and with the aid of God I made up my mind to overcome the inherited evil will, to break it, and to enter wholly into the Love of God. . . . This, however, was not possible for me to accomplish, but I stood firmly by my earnest resolution, and fought a hard battle with myself. Now while I was wrestling and battling, being aided by God, a wonderful light arose within my soul. It was a light entirely foreign to my unruly nature, but in it I recognized the true nature of God and man, and the relation existing between them, a thing which heretofore I had never understood."[57] In one of his other autobiographical passages, he says that after much earnest seeking and desire and many a hard repulse, "the Gate was opened!" These are {202} characteristic accounts of a profound mystical experience. There had been long stress and inward battle, the tension of a divided self, and then a great ground swell of earnest will—a resolve, he says, to put my life in hazard rather than give over, when "a wonderful light arose within the soul" and "the Gate was opened." And "when this mighty light fell upon me, I saw," he says, in still another description, "in an effectual peculiar manner, and I knew in the spirit."[58]
The central aspect of his experience was plainly an overmastering conviction of contact with, an immersion into, a deeper world of spirit and of inner unity of life and spirit with this deeper world. His own personal spirit united, as he once put it, "with the innermost Birth in God and stood in the Light."[59] He discovered that "God goes clean another way to work" than by the way of reasoning or of sense experience[60]—instead of waiting for man to climb up to Him, He climbs up into man's soul.[61] By a new and inner way, to change the figure, the tides of the shoreless Divine Sea break in upon the life of a man and bathe his entire being. It seems to Boehme, at one time, like the rising of a mid-noon Sun, with illuminating rays, and he describes the experience in terms of Light and enlarged Vision, or, again, it appears like the bursting open of a secret door into a world of new dimensions, and he calls it the opening of the Gate, or now again he feels as though the elemental creative power of God had burst into operation within him and that a mighty birth-process had lifted him to a new kingdom, or to a new order of nature, or, finally, hushed and soothed and healed as though he had suddenly found the breast of an infinite Mother, he describes his state as "the innermost Quiet"—the return to "the soul's eternal native country and abiding Home." Descriptions here all fail and are only "stammering words of a child," as Boehme himself says. But, as a matter of fact, descriptions fail and fall short in the case of all genuine life-experiences, {203} even those that are most universal and common to the race. How one feels when after nights of agony from watching over a child that is hovering between life and death, and seemingly certain to slip away from human reach, the doctor says, "He has passed the crisis and the danger is over!" one cannot describe. Whenever it is a matter that concerns the inner quick of the soul, all words are the stammerings of a child.
The true mystical experience is not primarily a knowledge-experience, it is not the apprehension of one more describable fact to be added to our total stock of information—what Boehme so often calls "opinions" and "history,"—it is a sudden plunge or immersion into the stream of Life itself, it is an interior appreciation of the higher meaning of life by the discovery of a way of entering the Life-process, or, better, of letting the Life-process enter you, on a higher level than is usual. Life always advances by a kind of leap, an élan, which would not have been predicted or anticipated, but which, now it is here revealed in a being with a novel function and a higher capacity of survival, will lift the whole scale of life henceforth to a new level. So, in some way which must for the present at least remain mysterious, the eternal Source of Life, when it finds a human door ready for its entrance, breaks in—or shall we say that the earnest will climbs up and pushes open the door into new regions in this eternal Life Source?—and it seems then, as Boehme says, as though "the true nature of God and man and the true relation between God and man" had been found. The mystical experience is, thus, one way, perhaps the highest we have yet discovered, of entering the Life-process itself and of gaining an interior appreciation of Reality by living in the central stream and flow of it, so that the Spirit can "break through" and can "see into the Depth of Deity."