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speculative； Boehme here seeks to show in God Himself the sources of the divine anger。 He also
calls the will of the something ＇“Ichts”＇ self…hood； it is the passing over of the something
＇“Ichts”＇ into the nothing ＇Nichts＇； the “I” imagining itself within itself。 He says： “Heaven and
hell are as far removed from one another as day and night； as something and nothing。” Boehme
has really here penetrated into the utmost depths of divine essence； evil； matter； or whatever it has
been called； is the I = I； the Being…for…self； the true negativity。 Before this it was the nonens which
is itself positive； the darkness； but the true negativity is the “I。” It is not anything bad because it is
called the evil； it is in mind alone that evil exists； because it is conceived therein as it is in itself。
“Where the will of God willeth in anything； there God is manifested； and in that manifestation the
angels also dwell； but where God in any thing willeth not with the will of the thing； there God is not
manifested to it； but dwelleth” （there） “in Himself without the co…operating of the thing；” in that
case that thing is its own will； and there the devil dwelleth and all whatever is without God。”（22）
Boehme in his own way sets forth the form assumed in this process in a pictorial manner。 This
“Separator deduces qualities from itself； from which the infinite manifold arises； and through which
the eternal One makes itself perceptible “ （so that it is for others） “not according to the unity； but
in accordance with the efflux of the unity。” Implicit Being and the manifold are absolutely opposed
through the Notion； which Boehme did not have： Being…for…self implies Being…for…another and
retrogression into the opposite。 Boehme sways backwards and forwards in apparent
contradictions； and does not well know how to find a way out of the difficulty。 “But the efflux is
carried on to the greatest extreme possible； to the generation of fire” — dark fire without light；
darkness； the hidden； the self；（23） — “in which fiery nature；” however； since this fire rises and
shoots up； “the eternal One becomes majestic and a light；” and this light which there breaks forth
is the form which the other principle assumes。 This is the return to the One。 “Thereby” （through
fire） “the eternal power becomes desirous and effectual and” （fire） “is the original condition”
（essence） “of the sensitive” （feeling） “life； where in the Word of power an eternal sensitive life
first takes its origin。 For if life had no sensitiveness； it would have no will nor efficacy； but pain”
— anguish； suffering — first “makes it” （all life） “effectual and endows it with will。 And the light of
such kindling through fire makes it joyous； for it is an anointment；” joy and loveliness “of
painfulness。”（24）
Boehme turns this round in many ways in order to grasp the something ＇Ichts＇； the Separator； as it
“rises”（25） from the Father。 The qualities rise in the great Salitter； stir； raise； and move ＇rügen＇
themselves。 Boehme has there the quality of astringency in the Father； and he then represents the
process of the something ＇Ichts＇ as a sharpness； a drawing together； as a flash of lightning that
breaks forth。 This light is Lucifer。 The Being…for…self； the self…perception； is by Boehme called the
drawing together into a point。 That is astringency； sharpness； penetration； fierceness； to this
pertains the wrath of God； and here Boehme in this manner grasps the “other” of God in God
Himself。 “This source can be kindled through great motion or elevation。 Through the contraction
the creaturely Being is formed so that a heavenly Corpus may be” intelligibly “formed。 But if it”
— the sharpness — “be kindled through elevation； which those creatures only can do which are
created out of the divine Salitter； then it is a burning source…vein of the wrath of God。 The flash is
the mother of light； for the flash generates the light； and is the Father of the fierceness； for the
fierceness abides in the flash as a seed in the father； and that flash generates also the tone or
sound” — the flash is； speaking generally； the absolute generator。 The flash is still connected with
pain； light is what brings intelligence。 The divine birth is the going forth of the flash； of the life of all
qualities。（26） This is all from the Aurora。
In the Qu？stionibus theosophicis Boehme makes particular use of the form of Yes and No for
the separator； for this opposition。 He says： “The reader must know that in Yes and No all things
consist； whether divine； devilish； earthly； or what they may be called。 The One as the Yes is pure
power and life； and it is the truth of God or God Himself。 He would be unknowable in Himself；
and in Him there would be no joy nor elevation； nor feeling” — life — “without the No。 The No is
a counter…stroke of the Yes； or of the truth” （this negativity is the principle of all knowledge；
comprehension）； “that the truth may be manifest and be a something wherein there is a
contrarium in which there is the eternal love； moving； feeling； and willing； and demanding to be
loved。 And yet we cannot say that the Yes is separated from the No； and that they are two things
in proximity； for they are only one thing； but they separate themselves into two beginnings and
make two centra； where each works and wills in itself。 Without those two； which are continually
in strife； all things would be a nothing； and would stand still without movement。 If the eternal will
did not itself flow from itself and introduce itself into receptibility； there would be no form nor
distinction； for all powers would” then “be one power。 Neither could there be understanding in
that case； for the understanding arises” （has its substance） “in the differentiation of the manifold；
where one property sees； proves and wills the others。 The will which has flowed out wills
dissimilarity； so that it may be distinguished from similarity and be its own something — and that
something may exist； that the eternal seeing may see and feel。 And from the individual will arises
the No； for it brings itself into ownness； i。e。 receptivity of self。 It desires to be something and does
not make itself in accordance with unity； for unity is a Yes which flows forth； which ever stands
thus in the breathing forth of itself； being imperceptible； for it has nothing in which it can find itself
excepting in the receptivity of the dissentient will； as in the No which is counterstroke to the Yes；
in which the Yes is indeed revealed； and in which it possesses something which it can will。 And the
No is therefore called a No； because it is a desire turned inwards on itself； as if it were a shutting
up into negativity。 The emanated seeking will is absorbent and comprehends itself within itself；
from it come forms and qualities。 （1） Sharpness； （2） Motion； （3） Feeling。 （4） The fourth property
is Fire as the flash of light； this rises in the bringing together of the great and terrible sharpness and
the unity。 Thus in the contact a Flagrat ＇Schrack＇ results； and in this Flagrat ＇Schrack＇ unity is
apprehended as being a Flash or Gleam； an exulting joy。” Th