Dialogues on the Supersensual Life. Jakob BöhmeЧитать онлайн книгу.
ourselves; whence we came, and what we are; how we are gone forth from the Unity into dissension, wickedness, and unrighteousness; how we have awakened and stirred up these evils in us; and how we may be delivered from them again, and recover our original blessedness.
First; How we were in the Unity, when we were the Children of God in Adam before he fell. Secondly; How we are now in dissension and disunion, in strife and contrariety. Thirdly; Whither we go when we pass out of this corruptible condition; whither with the unnatural, and whither with the natural part. And lastly; How we came forth from disunion and vanity, and enter into that one Tree, Christ in us, out of which we all sprung in Adam. In these four points all the necessary knowledge of a Christian consisteth.
So that we need not strive about any thing; we have no cause of contention with each other. Let every one only exercise himself in learning how he may enter again into the Love of God and his Brother.
The written Word is but an instrument whereby the Spirit leadeth us to itself within us. That Word which will teach must be living in the literal Word. The Spirit of God must be in the literal sound, or else none is a Teacher of God, but a mere Teacher of the Letter, a knower of the history, and not of the Spirit of God in Christ.
All that men will serve God with must be done in Faith, viz. in the Spirit. It is the Spirit that maketh the work perfect, and acceptable in the sight of God. All that a man undertaketh and doeth in Faith, he doth in the Spirit of God, which Spirit of God doth co-operate in the work, and then it is acceptable to God. For he hath done it himself, and his Power and Virtue is in it. It is holy.
Strife and misunderstanding concerning Christ's Person, Office, and Being, or Substance, as also concerning his Testaments which he left behind him, wherein he worketh at present, ariseth from the deflected creaturely Reason, which runneth on only in an Image-like opinion, and reacheth not the ground of this mystery, and yet will be a mistress of all things or beings, and will judge all things. It doth but lose itself in such Image-likeness, and breaketh itself off from its Centre, and disperseth the thoughts, and runneth on in the multiplicity, whereby its ground is confused and the mind is disquieted, and knoweth not itself.
No Life can stand in certainty, except it continue in its Centre, out of which it is sprung.
When the Soul that is sprung from God's Word and Will is entered into its own desire to will of itself, it will run in mere uncertainty till it return to its Original again.
Seeing that human life is an outflowing of the Divine Power, Understanding and Skill, the same ought to continue in its Original, or else it loseth the Divine Knowledge, Power and Skill, and with self-speculation bringeth itself into centres of its own, and strange imaging, wherewith its Original becometh darkened and strange.
Therefore say I, that this is the only cause that men dispute about God, his Word, Essence or Being, and Will, that the understanding of man hath broken itself off from its Original, and now runneth on in mere self-will, thoughts and images in its own lust to selfishness, wherein there is no true knowledge, nor can be, till the Life returneth to its Original, viz. into the Divine Outflowing and Will.
If this be done, then God's Will speaketh forth the Divine Power and Wonders again through the human willing. In which Divine Speaking, the Life may know and comprehend God's Will, and frame itself therein. Then there is true Divine Knowledge and Understanding in man's skill, when his skill is continually renewed with Divine Power.
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