as the first
alphabet
and the root in all languages; ibid.
Schelling-Philosophical-Investigations-into-the-Essence-of-Human-Freedom
SW | 413-414 75
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formative art or science. Every inspiration expresses itself in a defi- nite way; and thus there is also one that expresses itself through a di- alectical artistic drive, a genuinely scientific inspiration. For that rea- son there is also a dialectical philosophy that, defined as science, is distinctly separate, for example, from poetry and religion, and some- thing that stands entirely for itself but is not identical with everything possible in turn, one after another, as those claim who presently labor to blend everything with everything else in so many writings. It is said that reflection is hostile to the idea [Idee]; but it is exactly the highest triumph of truth that it may emerge victorious from the most extreme division | and separation. Reason is in man that which, ac- cording to the mystics, the primum passivum [first passivity] or initial wisdom is in God in which all things are together and yet distinct, identical and yet free each in its own way. 105 Reason is not activity, like spirit, nor is it the absolute identity of both principles of cogni- tion, but rather indifference; the measure and, so to speak, the gen- eral place of truth, the peaceful site in which primordial wisdom is re- ceived, in accordance with which, as if looking away toward the archetype [Urbild], understanding should develop. On the one hand, philosophy receives its name from love, as the general inspiring prin- ciple, on the other hand, from this original wisdom which is her genu- ine goal.
If the dialectical principle, that is, the understanding which is dif- ferentiating but thereby organically ordering and shaping things in conjunction with the archetype by which it steers itself, is withdrawn from philosophy so that it no longer has in itself either measure or rule, then nothing else is left to philosophy but to orient itself histori- cally and to take the tradition as its source and plumb line to which it had recourse earlier with a similar result. Then it is time, as one in- tended to ground our poetry through acquaintance with the litera- ture [Dichtungen] of all nations, to seek for philosophy a historical norm and basis as well. We harbor the greatest respect for the pro- found significance of historical research and believe we have shown that the almost general opinion that man only gradually raised him- self up from the dullness of animal instinct to reason is not our own. 106 Nevertheless we believe that the truth may lie closer and that we should seek solutions for the problems that trouble our time first in ourselves and on our own territory before we turn to such distant sources. The time of purely historical belief is past, if the possibility
of immediate cognition is granted [gegeben]. We have an older revela- tion than any written one--nature. The latter contains a typology [Vorbilder] that no man has yet interpreted, whereas the written one received its fulfillment and interpretation long ago. If the understand- ing of this unwritten revelation were made manifest, the only | true system of religion and science would appear not in the poorly assem- bled state of a few philosophical and critical concepts, but rather at once in the full brilliance of truth and nature. It is not the time to rouse old oppositions once again, but rather to seek that which lies outside of, and beyond, all opposition.
The present treatise will be followed by a series of others in which the entirety of the ideal part of philosophy will gradually be presented.
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SUPPLEMENTARY TEXTS
INTRODUCTORY NOTE
The purpose of the following supplementary texts is to provide a se- lection of important texts that we think offer a useful background to the Philosophical Investigations but are not readily available in En- glish translation; indeed, we believe that the text from Baader is made available in English here for the first time. We have organized these texts around two broad conceptual streams that have a major impact on both the conceptual and rhetorical structure of the Philo- sophical Investigations. The first of these may be referred to as the "theosophical" stream while the second deals with the tension between reason and revelation that emerged with greatest clarity in the so-called Pantheismusstreit of the 1780s but which was preceded and prefigured by Lessing's earlier polemic with Goeze of which Lessing's enigmatic text, "A Parable," is but one notable product. While the texts are merely a selection--others could have been cho- sen to fulfill the same purpose--we believe that they are well-suited for this purpose both due to their brevity and considerable concen- tration of thought.
Theosophical Texts
Under this grouping we include two texts, one by Jacob Boehme, the other by Franz Xaver von Baader.
Jacob Boehme (1575-1624) is one of the most important figures in the German tradition of speculative mysticism, and he had a tremen- dous influence not only on Schelling but on a veritable pantheon of German thinkers from Leibniz to Hegel. The text we include here in its entirety, the Mysterium Pansophicum (1620), gives a compressed overview of Boehme's erotically charged mystical thought while pre- senting in its own highly specific context a concept that has major im- portance for the Philosophical Investigations, the "non-ground. "1
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Franz Xaver von Baader (1765-1841) was a contemporary of Schelling and one of the latter's closer associates after his relocation to Munich in 1806. There seems to have been a rather intense intellec- tual collaboration between the two, of which the text included here, "On the Assertion that There Can Be No Wicked Use of Reason" (1807), would seem to provide ample evidence. This text affirms one of the crucial aspects of the Philosophical Investigations, its emphasis on evil not as a deficiency or surrender to sensuality, to the "animal" in man, but rather as very much a positive force, one that expresses a perverse "humanization" of ostensibly animal ends through the sup- posed perfections of man, foremost among which is the "heavenly light" of reason.
Pantheism Texts
Under this grouping we include four texts, one each by Gotthold Eph- raim Lessing and Johann Gottfried Herder and two by Friedrich Hein- rich Jacobi.
These texts all center around an issue of great complexity and amplitude in late eighteenth-century German thought, the authority of reason and, more generally, the authority of reason in relation to faith, the notorious contest between Athens and Jerusalem, revived by the propagation of Enlightenment ideals among German thinkers in the latter half of the eighteenth century. This contest plays an ex- tremely important role in Schelling's philosophical thought and in the Philosophical Investigations since, despite all misleading appear- ances, Schelling never sought to abandon the authority of reason for revelation and, in this respect, became one of Jacobi's most fero- cious critics. Rather, when Schelling seeks to defend system, as he does in the Philosophical Investigations, he is seeking to defend rea- son against its enemies and, of course, against its most formidable enemy, evil, which could be said to draw more to revelation and dis- gust with reason than any other fact of human life--this is the sense in which Schelling's defense of reason is also very much a theodicy of reason.
We have included a remarkable text by Gotthold Ephraim Lessing (1729-1781) called "The Parable" (1778). As noted previously, this text forms part of a larger polemic with the orthodox Lutheran pastor
SUPPLEMENTARYTEXTS | INTRODUCTORYNOTE | 83
Johann Melchior Goeze, the senior representative of the Hamburg clergy, over the authority of the Bible. In essence, the argument turned on the fundamental question of whether the Bible reveals truths that are unassailable by reason because they are revealed or not. Lessing took the side of reason, suggesting that the Bible could be criticized on a rational basis without necessarily undermining faith, that objec- tions against the Bible were not in themselves objections against faith but that some standard (namely, a rational one) of critique was neces- sary--here Lessing's choice was for rational, natural theology and not revelation, for a way of reading the Bible more closely (if covertly) linked to Spinoza's Theological-Political Treatise. Among other things, "The Parable" reflects this critique and the dangers of revelation whose tyrannical inconstancy may entail very dangerous conse- quences for the "quite exceptional architecture" of the whole.
In this sense, "The Parable" represents the kernel of a rationalist critique of the emphasis on revelation, the "leap of faith" or salto mor- tale that marks the contribution to German thought of Friedrich Hein- rich Jacobi (1743-1819). The two texts we include here, excerpts from Jacobi's famous book, On the Doctrine of Spinoza in Letters to Mr. Moses Mendelssohn (1785), and from additions made to the second edition of the same book, which appeared in 1789, give a reasonably clear indication of Jacobi's position and suggest his importance for Schelling as an opponent to be overcome.
Jacobi's book relates several conversations with Lessing, whom Jacobi had met in 1780, and, in doing so, it intentionally suggests that Lessing was a Spinozist. This suggestion was shocking and disorient- ing for Jacobi's contemporaries; it launched one of the great intellec- tual tumults of the late eighteenth century, the so-called Pantheismus- streit or the "pantheism debate," which engaged all the foremost minds of that extraordinarily fecund period including Goethe, Kant, Hamann, and Herder. 2 This revelation had such force because in the peculiar milieu of late eighteenth-century German intellectual life, "Spinozism" meant "Pantheism," which in turn meant a rationalist atheism. The debate over Lessing's adherence to Spinozism or pantheism became a debate over the authority of reason and, ulti- mately, a debate over the value of Enlightenment that in various mu- tations and different terms has continued practically unabated down to the present day. One of Schelling's more remarkable exhibitions of intellectual virtuosity are his opening comments in the Philosophical
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Investigations on the concept of pantheism where he develops--in avowed opposition to Spinoza--a concept of rationality that has much to do with his philosophy of nature; this concept emphasizes dynamic tension and interplay, the constant activity of opposed forces, a dialectic rather than axiomatic model of rationality.
In this respect, we thought it appropriate to provide a brief excerpt from Johann Gottfried Herder's God. Some Conversations (1787) as the final one in this group. Herder (1744-1803) wrote this text as his rather late entry into the pantheism debate. This excerpt exemplifies Herder's organic and dynamic sense of the structure of the whole, a way of characterizing the whole that is everywhere evident in Schell- ing; it also provides an important backdrop to the fundamental rela- tion between ground and existence which is so central to the Philo- sophical Investigations and which Schelling claims to have derived from the natural philosophy of his day, that is, from his own earlier work in that area. Moreover, we chose an excerpt from Herder be- cause his considerable influence on Schelling has been relatively undervalued. 3
JACOB BOEHME
Mysterium Pansophicum
Or Thorough Report on the Earthly and Heavenly Mysterium1
The First Text
Summaries
The eternal ground of magia forms in itself since there is nothing, para.
The non-ground is an eternal nothing but forms an eternal beginning as a craving [Sucht]. For the nothing is a craving for something. And since there is also nothing that may give something, the craving is it- self the giving of that which is indeed also a nothing as merely a desir- ing [begehrende] craving. And that is the eternal primal state of magia which forms in itself since there is nothing. It forms something from nothing, and that just in itself and, since indeed the same craving is also a nothing as only a mere will, the will has nothing and is also nothing that may give itself something; and it has also no place where it could find or rest itself.
The Second Text
Summaries
The nothing is a craving, that forms in itself the will to something, para. 1. The will, however, is a spirit and a magus and is caused by the craving, 2. whence nature and the spirit of nature is to be conceived [ersinnen], 3.
Whereas a craving thus exists now in nothing, it makes the will into something for itself. And the same will is a spirit as a thought that
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sets forth from craving and is the craving's seeker, for the will finds its mother as the craving. Now, the same will is a magus in its mother, since it found something in the nothing as its mother. And because it found its mother, it now has a dwelling place.
2. And understand herein how the will is a spirit and different from desiring craving. For the will is an insentient and unknowing life, but the craving is found by the will and is a being [Wesen] in the will. Now it is recognized that the craving is a magia and the will is a magus, and that the will is larger than its mother who gives it. For the will is the master in the mother, and the mother is recognized as silent and the will as a life without origin; and because indeed the craving is a cause of the will but without cognition and understanding, and the will is the craving's understanding.
3. Thus we briefly present nature and the spirit of nature--what has been eternally without primal state--for you to consider and find thus that the will as the spirit has no place for its rest; but the craving is its own place and the will is bound to it and yet is also not held fast [ergriffen].
The Third Text
Summaries
The will is the eternal omnipotence and rules over the craving and gov- erns the life of craving, paras. 1, 2. The eternal will-spirit is God, 3, 4.
Whereas the eternal will is thus free from the craving, and the craving is, however, not free from the will, for the will rules over the craving; thus we recognize the will as the eternal omnipotence. For it has no equal; and though the craving is in fact an arousal of attraction or de- sire, it is, however, without understanding, and it has a life but with- out intelligence.
2. Now the will governs the life of craving and acts on the life as it sees fit. And if the will does something it is yet not recognized until the same being reveals itself with the will, that it becomes a being in the will's life; thus is recognized what the will has formed.
3. And we thus recognize the eternal will-spirit as God and the stir- ring life of the craving as nature. For there is nothing prior, and both
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are without beginning; and each is the cause for the other and an eternal bond.
4. And thus is the spirit of the will an eternal knowledge of the non- ground, and the life of the craving an eternal being of the will.
The Fourth Text
Summaries
The craving is a desiring, para. 1. and desiring is an attracting, 2. The will takes, since nothing is, and becomes pregnant, 3. and gives birth in itself, 4. namely, a word or echo, 5. and inaugurates the intelligible life of magia, 6. The threefold spirit is its master: the word its residence, 7, 8. and stands in the middle as a heart, ibid. Thus is God and nature from eternity, 9.
Whereas the craving is thus desire and the same desire is a life, then the same desiring life goes forward within the craving, and is always pregnant with the craving.
2. And desire is an austere attraction and yet has nothing but itself as the eternity without ground; now it conceives magically as its own desire toward substance.
3. For the will takes now, since nothing is; it is master and posses- sor, it is itself not a being [Wesen] and yet rules in the being. And the being makes the will desirous [begehrend], namely of the being. And thus the will then becomes desirous in itself, it is thus magical and impregnates itself as with spirit without being, for it is in the primal state only spirit. Thus it makes in its imagination only spirit and be- comes pregnant with spirit as the eternal knowing [Wissenheit] of the non-ground, in omnipotence of the life without being.
4. And thus the will is then pregnant, the act of giving birth hap- pens in itself and lives in itself. For the life-essence of the other can- not take hold of this impregnation and cannot be its holder. There- fore, the impregnation must happen in itself and be its own holder as a son in eternal spirit.
5. And because this impregnation has no being, so it is a voice or an echo as a word of spirit, and it remains in the primal state of spirit, for it otherwise has no residence other than in the primal state of spirit.
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6. And a will is still in this word, a will that wants to go out into a being, and the same will is the original will's life, which goes out from the giving birth as from the mouth of will into the life of magia as into nature. And the will inaugurates the unintelligible life of magia--that it is a mysterium--because an understanding lies essentially within and receives therefore an essential spirit, since every essence is an arcanum or a mysterium of a whole being. And therefore the will exists in the concept as an unfathomable miracle of eternity, since many lives are born without number; and yet everything together is just one being [Ein Wesen].
7. And the threefold spirit without being is its master and possessor, and since it does not possess the nature-being it thus lives in itself.
8. The word is its centrum or residence and stands in the middle as a heart. And the spirit of the word--which originally came into being in the first will--inaugurates [ero? ffnet] the miracles of the essential life, that there are thus two mysteria: one in the spirit-life and one in the essential life. And the spirit-life is recognized as God and also rightly so called; and the essential life is recognized as nature-life, which would have no understanding if the spirit or the spirit-life were not desiring, in which desiring the divine being as the eternal word and heart of God is always and eternally born, and from which the de- siring will goes out eternally as its spirit into the nature-life and in all of this inaugurates the mysterium from the essences [Essentien] and in the essences, so that there are thus two lives and also two beings from and in one united, eternal, and unfathomable original condition.
9. And thus we recognize what God and nature is, how both exist from eternity without united ground and beginning, for it is always an eternally lasting beginning. It begins always and from eternity in eter- nity, since there is no number, for it is the non-ground.
The Fifth Text
Summaries
The spirit-life stands within and the nature-life without, para. 1. and is compared to a round sphere, 2. that, accordingly, two principia are in one eternal primal state, 3. and the eternal essence contains it, 4. Good and evil originate from the imagination into the great mysterium, 5. as is to be seen in the creatures of this world, 6. From the mirror arises the op-
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position, 7. which makes creatures creaturely, 8. With creation is fury [Grimm] brought into motion, 9. that the eternal nature wants to aban- don, 10.
Whereas two beings have thus been from eternity, we cannot say that one stands next to the other and takes hold of itself, that one seizes the other, and we also cannot say that one stands outside of the other and that there is by no means a parting. But rather we thus recognize that the spirit-life stands turned inward into itself and the nature-life stands turned outward from and before itself.
2. Thus we compare it to a round sphere-wheel that moves on all sides as the wheel in Ezekiel indicates.
3. And the spirit-life is a complete fullness of the nature-life and it is yet not seized by the nature-life, and these are two principia in one united primal state since each has its mysterium and its effect. For the nature-life works toward the fire, and the spirit-life toward the light of gloria and magnificence. Since we then understand in the fire the fury of the consumption of nature's essence, and in the light the birth of the water that takes away the force from the fire as it is set out earlier in the Forty Questions on the Souls.
4. And thus is recognizable to us an eternal essence of nature, similar to water and fire that are thus equally mixed with each other, since it gives a light blue color similar to the flash of fire. Since it then has a shape as a ruby mixed with crystals in one being; or as yellow, white, red, blue mixed in dark water, since it is as blue in green, since each has therefore in fact its gloss and shines. And the water thus repels only their fire so that there is nowhere con- sumption but rather an eternal being in two mysteries within each other and still the difference of two principles as two different lives.
5. And thus we understand in this the being of all beings, and sub- sequently that it is a magical being since it can create a will in the es- sential life for itself, and it thus can enter into a birth and revive a source in the great mysterium, especially in the original condition of fire that was not revealed before but rather was hidden in the myste- rium as a gleam [Glast] in the plenitude of colors; we have from this a mirror of the devils and of malice and, thus, we also recognize whence all things, evil and good, originate, namely from the imagina- tion into the great mysterium, since a miraculous essentialistic [essen- tialistisch] life gives birth to itself.
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6. As we have from this a sufficient knowledge about the creatures of this world, that the divine life once aroused and revived the nature- life, how it gave birth to such miraculous creatures from the essentia- listic mysterium, thus one understands, then, how every essentia has turned into a mysterium as into a life, and [one] also (understands fur- ther) how in the great mysterium there is thus a magical craving so that the craving of every essence makes a mirror in order to spot and recognize itself in the mirror.
7. And since the craving thereupon seizes it (understand here the mirror) and guides it into its imagination, and finds that it is not part of its life, thus arise repulsiveness and revulsion so that the craving wants to throw away the mirror but is also not able to do so. Thus the craving now seeks the purpose of the beginning and goes out from the mirror, thus the mirror is broken and the breaking is a turba [dis- ruption/discordance] as a dying of the seized life.
8. And it is known well to us how the imagination of the eternal nature has thus the turba in the craving, in the mysterium, but how it is impos- sible to wake it up unless the creature as the mirror of eternity should wake it up itself as the fury that lies hidden in eternity in the mysterium.
9. And we see here, as the eternal nature moved and aroused itself with the creation of the world, that the fury was aroused with it and revealed itself also in creatures, as one then finds many evil animals, also herbs and trees as well as worms, toads, snakes, and the like. Since eternal nature carries a revulsion for this, malice and poison are nurtured in the fury's essence alone.
10. And eternal nature seeks therefore also the purpose of malice and wants to leave it, since eternal nature falls then into turba as into dying, yet this is not a dying but rather a spewing out into the myste- rium, since malice with its life should reside separately as in a dark- ness. For nature abandons and overshadows it so that it therefore re- sides in itself as an evil, poisonous, and furious mysterium, and itself is its own magia as a craving of the poisonous fear [Angst].
The Sixth Text
Summaries
The repulsiveness is in the creature, para. 1, 2. Whence arises all vio- lence in this world, 3. The multiplicity seeks oneness, 4. For one Lord
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should govern the whole world, 5. then the driver will be sought out, 6. in the 6,000th year, 7. in the day of the accomplished creation, 8. namely, at noon on the sixth day, 9.
Whereas we recollect and come to know ourselves, we now find the repulsiveness of all beings since each one is the loathing of the other and hostile to the other.
2. For each will desires a purity in the other being without turba, but itself possesses the turba in itself and is also the loathing of the other. Now, the power of the larger being overcomes that of the smaller and constrains it, unless the latter then flees from the former; the strong oth- erwise rules over the weak, thus the weak runs and seeks the purpose of the driver and wants to be free from the constraint. And thus the pur- pose that stays hidden in the mysterium is sought by all creatures.
3. And all violence of the world originates due to and from this so that each one rules over the other; and violence was not called for or ordered by the highest good but rather grew from the turba, since it afterward recognized nature as its being that was born from nature and enacted the law to give birth to itself further within the estab- lished regime. Since, then, this giving birth thus ascended to royal status and thus sought further the abyss as oneness, until it became monarchia as empire. And thus it is still ascending and wants to be oneness and not multiple, and even if it is in [the] multiple the first growth--from which everything is born--it wants to rule everything and wants to be a lord over all regimes.
4. And while the same craving was one regime in the beginning but over time divided itself according to the essences into the multiple. Thus the multiplicity seeks again the ONE [das EINE] and is born for sure in the sixth number of crowns as in the 6,000th year of the figure. Not at the end but rather at that hour of the day when the creation of miracles was completed.
5. That is: since the miracles of the turba remain at the end, a lord is born who governs the whole world but with many functions.
6. And the self-grown authority and the driver will be sought every- where. For the smaller, which was inferior, reached the purpose with it. Now, each one divides itself; for it has reached its purpose and there is no staying or repealing.
7. Thus the turba as the fury of all creatures is also sought, for it also reached the purpose of the creatures together with the loathing,
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and the turba is now revealed in the role of the purpose amid the crown-number, in the 6,000th year, a little over but not under.
8. On that day and hour when the creation was accomplished in the mysterium, and was posited into the mysterium (as a mirror of eternity) and into the miracles.
9. This happens on the sixth day at noon, there the mysterium with the miracles stands revealed and is seen and known [erkannt]. Then the purity will drive out the turba for a time until the beginning enters into the end, thereupon the mysterium is a miracle in figures.
The Seventh Text
Summaries
A magic awoke the other through lust, para. 1. where evil is revealed at the same time, 2. Everything grew without deliberation, the colors as well, 3. as blue, red, green, yellow; white belongs to God, 4, 5. Herein we find the tree of tongues with four alphabets, there lies the nature-language, 6.
as the first alphabet and the root in all languages; ibid. thereafter the Hebrew, 7. the Greek, 8. and the Latin, 9. In all alphabets God's spirit is revealed, 10. They originate from the colors of the great mysterium and divide themselves in seventy-seven lan- guages, 11. as [it] is known from the tower of Babel, 12. where every language entered into itself within its own reason, 13. from this the turba has grown, 14, 15.
Whereas such an arcanum is laid within the mysterium of the eternal nature from which all creatures are born and created good and evil. Thus we recognize it as a magical being since each magia awoke the other through lust and brought it into being, as then everything raised itself and guided itself into the highest power. For the spirit of God is not a creator in nature but rather one who reveals and seeks the good.
2. Thus evil as by magical craving has always sought and found it- self in the mysterium, and it is revealed at the same time without God's intention. For the fury is a severity and reigns over foolishness.
3. Thus everything grew from its own tree without deliberation. For the first revealer, as God, did not command malice into the regime, but rather reason and intelligence, which were supposed to reveal the
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miracles and become a guide for life. And everywhere we encounter the great secret, as it has been laid in the mysterium for eternity, as the mysterium with its colors, which are four. And the fifth color is not property of the mysterium of nature but rather of the mysterum of the deity, which color shines in the mysterium of nature as a living light.
4. And these are the colors, since everything lies within: as (1) blue, (2) red, (3) green, and (4) yellow, and the fifth as white belongs to God, but also has its gleam in nature. But the latter is the fifth es- sentia, a pure immaculate child as it is devised in gold and silver, as well as in a white, bright crystal-stone that persists even in fire.
5. For the fire is the test [proba] of all colors in which none persists except for the white color because it is a gleam of God's majesty. (The black color does not belong to the mysterium but it is rather the cover as the darkness, since all lies within. )
6. Also, we find herein the tree of tongues as that of languages, with four alphabets, as one described with the characters of the myste- rium in which lies the nature-language that is the root in all languages. And, in the spawn of multiplicity (or of the many languages), it is yet not recognized except by its own children to whom the mysterium it- self gives understanding because it is a miracle of God. (This alpha- bet of the nature-language lies in the black color hidden under all oth- ers, for the black color does not belong to the number of colors, it is mysterium and not understood, except by him who possesses the nature-language, to whom it is revealed by the spirit of God. )
7. And the other alphabet is the Hebrew, which reveals the myste- rium and names the tree with the branches and twigs.
8. The third is the Greek, which names the tree with the fruit and all ornament, which first rightly proclaims intelligence [Witze].
9. The fourth is the Latin, which benefits many peoples and tongues and proclaims the tree with its strength and virtue.
10. And the fifth is God's spirit, which is the revealer of all alpha- bets. And no man may learn this same alphabet, [until] it reveal itself in the human-spirit.
11. Thus these alphabets originate from the colors of the great mysterium and divide themselves further into seventy-seven lan- guages in all, since we only recognize five as the main languages and seventy-two for the miracles in which Babel is understood, as a mouth of a confounded being. Hence rationality abandoned its guide and wanted to go alone and ascend to the mysterium.
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12. Such is recognized through the children of Nimrod in the tower of Babel, since they fell from God's obedience into their own reason. Thus they lost their guide and confounded reason so that they did not grasp their own language.
13. Thus many languages grew as seventy-two from the con- founded Babel, and each entered into itself and sought intelligence: each into its own reason and malice. For they left God and became pa- gans; and God allowed them to go in their miracles, for they did not want to follow Him, but rather wanted to be their own growth, and their own reason (which was yet mixed with all colors) was supposed to govern them.
14. Now the turba was born so that they were not of one mind. For each wanted to live from his color but these were not the right main colors, but rather their evil, self-hatched children who hatched themselves in reason. And they wandered without the true guide who created everything in one tongue and did not reveal more than one; one tree with the branches and strength together with the fruit.
15. Then the four alphabets lie in one tree and proceed the one from the other, but the multitude of languages must use their charac- ters as occupants, but also want to be their own and all sprout against the tree.
The Eighth Text
Summaries
Thus there are two different religions, para. 1. and Babel is in both, 2. They mouth hypocritical flattery of God, 3. the magus is plenitude, a de- vourer, 4. and does not stand in the free will of God; 5. it is an idol and gives birth to falsity, 6. from which a parting from God, 7, 8. Thus were two different kinds of pagans: (1) that remained in their magia, 9. and (2) that lived in the flesh and sought war, 10, 11. The Jews were also the same, 12. and precisely thus is the antichrist's birth, since two empires dwell in one people at the same time that do not allow themselves to mix with each other in the inner spirit, 13. The antichrist is in all houses; the worst is, however, the crowned whore and her baptismal fathers, 14. The other part of God's free will are the righteous children of God, 15. and they are free from Babel and antichrist, 16.
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Thus we now see the origin of two different religions from which Babel was born an idol, and that in the pagans and Jews.
2. For Babel is in both, and they are two races in one. One that pro- ceeds by reason (as from the nature-life and spirit) and strives to raise itself. This makes for it a path in its being, for its will emanates from its own craving and seeks its magia as a large number for its re- gime, a multiplicity, and it proceeds simply from itself. Its will remains in its multiplicity and is its multiplicity's god and guide.
3. And if the free will of God confronts and punishes it, the idol only mouths hypocritical flattery of the free will as the spirit of God, and honors its own will in the number of multiplicity. For the same will is born from its treasure as from its magia. It does not gasp the free will of God and for that reason it is born from flesh and blood, from its own nature, and is a child of this world, and takes its treasure for its love. Thus it is now a hypocrite and a confounded Babel. For the num- bers of the multiplicity as its own magia confound it so that it pro- ceeds from one number into many. Now this multiplicity is a con- founded Babel and its mouth hypocritical so that it offers good words to the spirit of unity and praises often, but is an antichrist and a liar. For it speaks differently and acts differently, its heart is a craving and its heart's spirit has turned into the craving.
4. Thus the magus of the multiplicity is a proud, malignant, cove- tous, malicious devourer and a spirit from the desiring multiplicity, and is a false idol. It does not follow the free will of nature--the one who controls the power of the miracles--and has no understanding in the divine mysterium. For it does not follow the same spirit with its will: thus, its will would otherwise be turned into freedom, God's spirit would reveal its magical mysterium and its miracles and works would stand with its will in God.
5. But now they proceed from themselves in this manner, the be- ginning seeks the end, and the midpoint is the turba. For it does not stand in the free will of God, but rather it grows from itself and raises itself as a proud tree.
6. And thus God is then only united in the will and is united in the eternal desire as in the eternal magia, so that the craving of the eter- nal magia thus surrenders itself then into the eternal will and draws its life from it. Thus the will (which originates from birth as one who is a rebel) is a perjured whore. For then it is a bearer of the falsehood and does not follow the free will.
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7. And we understand in all of this a parting from God, since Luci- fer--who made the magia of nature false-craving--is a cause of all of this. And thus in this, two eternal lives will be born, one in God's will and the other in the will of the devil and fury. And that is Babel with the antichrist on earth.
8. Everything proceeding from God's will into its own will belongs to Babel, you see that in the Jews and pagans, as well as in all peoples. 9. The pagans remained in their own magia. But those that went out from the craving for decay into the light of nature, because they did not know God and lived in purity, those were the children of free will, and the spirit of freedom revealed in them great miracles in their
mysterium as is to be seen from the wisdom they left behind.
10. The others, however, as they lived only in their own magical will, lived from their own flesh and blood, their will drowned in the turba; and the turba poured forth in its will and provided them a spirit according to the essences of covetousness and furiousness. They only
sought the number of multiplicity as lordly fiefdoms and kingdoms. 11. And when the turba could not advance further because of force, it thus became furious and started strife and war, and from this origi- nates war as from the arrogance and covetousness of the multiplicity.
And it belongs with its number to the mysterium of fury.
12. The Jews were the same. God revealed himself to them but they also followed two wills: one part followed the commandment to be judged with their will in God's will and as the patriarchs and all the hopefully devout [Hoffer] of Israel, the others did [tha? ten] with their hands the works of the law and followed with their wills their poisoned magia as their covetousness and they sought only their number in multiplicity. Their mouth was a Jew and the heart a whore of Babel, a hypocrite and antichrist with good words and a false, covetous heart. 13. And thus the whore of Babel resides in Christianity and in all peoples with the antichrist, since two empires exist at the same time in one people. And both do not allow themselves to be mixed in the inner spirit so that they would become one, like clay and iron do not mix. They mix surely in the body but their spirits are two races as the
prophet Daniel said in 2:43.
14. For that reason, he who wants to know the antichrist should in-
deed seek him: he will find the antichrist in all houses. But the worst is the crowned whore; and her baptismal fathers, who lifted her from
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the baptism in prostitution (so that they might also live in the num- ber of the multiplicity), are the barkers [Schreyer] who bring about many wills from the united will of God so that only they may inherit the number of the multiplicity and fatten their earthly bellies.
15. And the other part of God's free will proceeds with its magical will from itself into freedom as into the united ungraspable will of God--they stand turned backward in the magical figure. Their life seeks bread and goes forward, and their will is not in bread, but rather proceeds from itself, from the craving, into God. And they live with the will in God, in one number; they are the children of the eter- nal, true magia. For God's spirit lives in their will and reveals the eternal miracles of God and their life-spirit reveals the miracles of this world.
16. And they are free from Babel and antichrist, even if they were to fall into his lap. For the true image of God remains in the will-spirit that is born from the soul-spirit.
The Ninth Test
Summaries
How there are two magiae: thus there are also two spirits that lead them, para. 1. It must be in earnest to tame the astral-spirit, for it is not an easy thing to become a child of God, 2. that is what antichrist presents himself falsely as being, 3. Therefore the world may see itself in these writings, 4, 5. For Babel already burns and its empire goes toward its end, hallelujah! 6.
Whereas two magiae exist in one another thus there are also two magi that guide them as two spirits. One is God's spirit and the other is the reason-spirit in which the devil exerts himself, and in God's spirit the love of unity exerts itself. And man cannot test himself bet- ter than when he notices earnestly where his desire and lust drive him. Man has this earnestness as his guide, and he is also its child. Thus he has nevertheless the power to break and change the same will, because he is magical and has the power to do so.
2. But this must be in earnest, for man must tame the astral-spirit that rules in him. To this belongs a soberly calm life with constant reim- mersion [Einwerfung] into God's will. For neither wisdom nor art is able
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to restrain the astral-source, but rather the moderation of life with con- stant withdrawal from influence. The elementa always thrust the astral- craving into will for them. Thus it is not an easy thing to become a child of God. It takes great labor with much effort and suffering.
3. And still the antichrist is allowed to call himself God's child. But Christ says: Not everyone will enter into the kingdom of heaven who says to me, Lord, Lord, have we not through your name cast out de- mons, and through your name done many deeds? But He says to them: Go away from me, you stinking goats, I do not know you, Matt. 7:22. You did it from the false magia and were never recognized in my spirit and will. You are goats, tyrants, misers, courtiers, and voluptu- aries in your spiritual figure; you called out my name but sacrificed your heart to voluptuousness and to the flesh, and you were born in the turba. You must be proven by fire; thus in every empire, its fruit comes home.
4. Therefore, you beautiful world, observe yourself in these writ- ings that have provided the eternal ground for you, and thus consider the ground deeper and further; or you will be caught in your turba. Hence, you should walk with your being through God's fire and every- thing that is a work outside of God's will should remain in the fire.
5. However, what is born in God's will should honor God and stand for his miraculous deed and for the human-image as eternal joy.
6. Now mind what you do! Because Babel is already in flames and catching fire; there is no putting out the fire [kein Lo? schen] anymore and also no medicine. She has been recognized as evil and her empire is going toward its end. Hallelujah!
END
FRANZ XAVER VON BAADER
"ON THE ASSERTION THAT THERE CAN BE NO WICKED USE OF REASON"1
Le mal n'est pas une histoire,c'est une puissance. 2
Every drive already possesses its own wisdom, its own understanding or, as the ancients said, its wit (every craving has its own cunning) and is therefore an artistic drive. This applies in fact just as well to the drive of animals as to the drive of man as a living creature superior to animals. Now, if one wished to designate the understanding of animals as understanding purely in terms of their self-understanding in regard to their animal-purpose [Thierzweck] and wished to designate reason as the understanding of animals or their self-understanding toward their higher purpose, then this might pass muster only insofar as, on the one hand, one did not have the use of language against oneself-- which however certainly seems to be the case here where, for exam- ple, "a reasoning Christian in conflict with an unreasoning devil" would be expressions that (language use) would in no way sanction--and in- sofar as, on the other hand, one reminded oneself that the genuine and original (autonomous) driving and leading force of animals does not reside in but rather within, that is, above, them. This is not the case for man of whom one says just because of this--namely because the understanding resides in him--that only he, and not the animal, has understanding. Now, if one wished further, and through applying the preceding limitation of both words' meaning (understanding and rea- son), to describe by them the essence or non-essence of human cor- ruptness at its root, so that one might say: man in giving up reason would become merely the understanding animal and come en niveau with the latter, whereas reason is something incorruptible in him, and
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of reason itself there can be no wicked use,* then, through these asser- tions, one would not merely have language use but also the matter's nature itself against oneself. Admittedly, it would be desirable that the corruptness in man would only go so far, namely to pure--guilt-free-- becoming-animal. But this is not the case. Man can unfortunately only stand above or under animals and, even after having fallen below ani- mals, he strives nonetheless to rule them from bottom up according to his disposition and for his purpose--as he actually should rule them from top down--and to misuse them. ? Also, the animal in or about
* See "On Learned Societies, their Character and Purpose. Read During the Ceremonial Renewal of the Royal Academy of the Sciences at Munich in 1807," p. 51 of Jacobi's Works VI, 59. The author expressed himself differ- ently on this subject in his earlier writings, asserting that reason was abso- lutely not light but rather no more than the eye. As a matter of fact, one could speak in such a way of the health in man that would never become sick in him and would therefore be incorruptible.
? Exactly here lies the source of the very old misunderstanding. Namely, that according to which one noticed that the spirit that turned evil comes to stand under the animal and loses its freedom with respect to the animal. Therefore, one immediately drew the conclusion that this service to the an- imal itself was evil. Now, shackles and prisons do not turn the criminal into one and are only consequences and witnesses of his wrongdoing. All the beautiful and edifying admonitions and sermons of most of the older and newer moral philosophers to man, "that he, in view of his dignity, should never serve the animal" and so on, seem to me for that reason often no dif- ferent than as if I were to hear the wrongdoers that are imprisoned under lock and key shouting to each other that they should not like to serve their prison guards so slavishly, and so forth. The same is true of the declama- tions on bourgeois slavery, because this outward slavery presupposes that inward, earlier, slavery already and by rights accompanies it. The freedom howl of every outrage is also for that reason nothing other than the call of fools who got loose [losgewordenen] in a madhouse, or of animals that got free [losgekommenen] in a menagerie that one should, after all, confine them better. Like those, however, who were entrusted with the power of the keys, abase [materialisiren] themselves so much that they--no longer be- lieving in their own power (potestas or authority)--mistake mere force (vis) for that power, they must naturally, as being incapable of excitement and enthusiasm for right and virtue, surrender to excitement for wrongdoing.
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man is indeed indifferent toward good and evil, as it is ignorant toward the former and toward the latter, and it likely hinders malice just as often from its own eruption as one says that it would be a hindrance to good. Evil men would announce themselves without doubt as more evil, they would announce themselves as devils if that which is animal- istic were still to give them a kind of (heteronomic) goodness that one surely can no longer call bonhomie, but that is often considered as such and as a "good heart" in common and in noble life, and that really is the only goodness one can still count on with some certainty in rela- tion to these possessed animals. Thus, there is nonetheless evil--an evil spirit--in man, the recognition of which is independent of all theo- ries and histories: How did this evil spirit come into man or arise in him? And this evil spirit is independent of all direction as to how to expel it again from him, and so forth; but also to the same degree [it] is independent of all theories and systems of those philosophers who would like to deny this evil just because they are not able to explain it. Whereas this evil is by no means neither so dumb nor of so bad [and] common ancestry as they would like to make us believe; and they may only do this to conceal the gap in their system. It is admittedly certain and undeniable that with the divine drive--inasmuch as man silences it in himself little by little--also the divine art (the talent for art) disap- pears, and that man becomes more unskilled, more inept, also more in- comprehensible, more unreasonable or less insightful in respect to the good to the same extent that he becomes tired with it. But then, on the one hand, the insight into that which leads to good still remains with man and that which leads away from it (to evil), and the misuse of this insight to advance good, which falls together with the use of the same insight to advance evil, is exactly this misuse of this insight and of rea- son; and, on the other hand, however, we observe how reason in such a man admittedly turns into unreason [zu einer Unvernunft] but only in that positive sense of a perversity and corruption in which one says that that which is human turns into that which is inhuman [zum Un- menschlichen], nature turns into unnature [zur Unnatur], form and shape turns into that which is unshaped [zur Ungestalt]. Indeed! Man cannot even devote and surrender himself to the animal, cannot turn himself into a beast without first denying something positive--that which is truly human--in himself. But this denial--this "hindrance of truth by means of injustice and lie"--is not, for instance, a merely pas- sive ignoring but rather a positive, dynamic, and (as the rake of vice
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sometimes proves) violent act of the mind, by which the no less posi- tive solicitation of that which is human toward revelation is for itself repelled and struck down.
