Professional Documents
Culture Documents
I suggest that
they be read in the order listed:
1. Concerning the conflict of religious faith and knowledge as the
spiritual root of the decline of religious and political society in our
time as in every time (1833) [ber den Zwiespalt des Religisen
Glaubens und Wissens als die geistige Wurzel des Verfalls der
religisen und politischen Societt in unserer wie in jeder Zeit]
2. Concerning the Concept of Time (1818) [ber den Begriff der
Zeit]
3. Elementary concepts concerning Time: As Introduction to the
Philosophy of Society and History (1831) [Elementarbegriffe ber
die Zeit: als Einleitung zur Philosophie der Soziett und
Geschichte]
As far as I know, this is the first time that these articles have been
translated into English. Each article has endnotes that refer back
to my Studies of Herman Dooyeweerd.
Baaders Text
In every era of time, the conquest of errors and lies, like the
conquest of crime and or revolt, does not only have the goal of
restoring the pure teaching, morality as innocence and social order
to the old threatened or wounded status quo, but it also has the
task, by weakening those powers, to enrich us with new powers,
as the spoils of victory. And it has the task to set up that which is
strong in place of what proves a failure, i.e. shows itself to be
weak. One therefore sees that the true preservation in each era
can only be obtained by an unrestrained further development
(growth)something that is already included in the concept of
temporal life. Its preeminent function is not just the removal of
obstacles, but rather in the subjugating [1] transformation of them
into serving and beneficial agents. Only in such a way can one
maintain himself in the center of each time, i.e. above it (the spirit
of the age or Zeitgeist). And only in this way can one hold within
the bounds of a lawsuit or trial(Reformatio fiat intra ecclesiam
[2])the necessary and continuing strife within and with time,
between the past and future, between the old and the new, as well
as that between the good and the bad. And it also allows us to
guard against a its breaking out in state that is lawless and lawopposing, i.e. anarchistic or revolutionary.[3]
For faith has the same relation to intuitive vision [Schauen] and
knowledge [kennen] as the relation of touching the ground (selfsupport) to our free movement, or the relation of our motivation
(entering into the ground of movement) to our willing. And just as
one cannot move freely without touching the ground, and cannot
touch the ground without free movement, so one cannot use
reason [Vernunft] without being free to believe, and cannot believe
without making use of his reason. From this it follows that
everywhere that faith and knowledge [Wissen] appear to conflict
with or to retard each other, it is really only one belief that is
fighting with another belief [14] if a person has already used, and
has had to use his knowing ( raison) as a weapon to defend or to
attack this other belief.[15] In this sense, Paul says that the
wisdom or reason [Vernunft] of the believers in God and those who
have been enlightened by God appears as foolishness and
absurdity [Unvernunft] to the wisdom of the world or the reason of
the world.[16] And in the same sense one says that each passion
[Lust] seeks and makes its own cunning [List]. For example, just
as, because the irreligious spirit has no reason holding himself in
position, he is continually busy trying to make one, and he is in
this sense necessarily engaged in sophistry [vernunftelnd] or
being rationalistic. In this same striving of Tantalus he is an
unbeliever, i.e. one who is deficient in belief. [17] Furthermore, the
will of man, or the willing person does not, like God, make his own
ground of movement, and he does not even first acknowledge this
as something distinguished from him. Whereas the choosing
person in the true sense of this word knows that he is not solitary
[all-ein], but rather he chooses from among several grounds of
movement that are offered to him, and he decides among them.
Just in this way the seeing, intelligent person does not himself
make his faith (namely the object of his faith), although he
certainly decides for or against the one or the other. That means,
that the Spirit cannot see other than with and in his eye, and the
finite spirit with his partial eye does not see otherwise than
through his being placed into a central or universal eye. This being
placed into [Eingerckt-Sein] and being held may occur in a direct
way or may also take place through the help of another partial
eye, or through both at the same time. And so the individual
person, living within time, may close his Central Eye as little as his
partial eye; but he may however choose between the one and the
other, the Central and the partial eye, before he freely subjects
[sich subjizierend] himself to and enters one or the other of his
lights, guides, or pointers (wisdom).[18] This act of entering into
must be called free belief, which therefore also coincides with the
act of free subordination, just as one must call unbelief the act of
closing oneself up or of going out again [from oneself].
Many paradoxes may appear because of what has been said about
the choice of an eye as light; this is because one must already see
in order to choose his eye or his vision. I must say that just herein
lies that old error of the philosophers and their misunderstanding
with the theologians: namely that they do not want to know of any
other vision and knowing excepting the kind that that they have
without their cooperation, yes a kind of knowing that comes
against their will with compelling force and at the same time a
knowing that is compelled with force [19], and which arises from
out of a mere outward vision. This mere outward seeing is
possessed by humans in common with animals and which seems
to belong to the mechanical part of our knowing. It is the kind of
knowing that the French call exact: a knowing that, as is said,
comes and goes to a man without his will, and for which coming
and going he is really not responsible.
As against this we have referred to that double eye of the spirit,
which offers itself to humans in temporal life across and through
this involuntary [exact] seeing.[20] Humans actually give
themselves in faith to one or the other [of these eyes]. This giving
is successive [in time], and informs that person, so that temporal
death does not place him in one or the other kind of vision, but
only takes away the veil that had covered that vision. And what
had appeared in time to be an indefinitely continuing line is
formed to a closed sphere apparently around him. That is, the
do not believe in, and I will then show you in what you do believe
in; show me what you do not know, and I will then show you what
you know or purport to know; show me whom you do not serve
and I will show you whom you serve.
[16] JGF: The reference is to 1 Corinthians 3:19:
For the wisdom of this world is foolishness with God.
[17] Baader's note 10: The insight is still lacking that it is just this
rationalism, as a making of ones own reason [Vernunft], that is
the root of modern making of constitutions, kings, religions and
churches, etc.
[18] JGF: There is a play on words between pointers [Weiser] and
wisdom [Weisheit].
[19] Baader's note 11: In regard to which one can say that these
philosophers try to preserve themselves from the truth as much as
possible.
[20] Baader's note 12: Just as this freedom of choice of the ground
of movement is not to be confused with the freedom or lack of
freedom of the will after entering into such a choice, so is the
freedom of choice of eye not to be confused with the freedom or
lack of freedom of vision in and with this eye.
[21] Baader's note 13: In Vol. IV of my Fermenta Cognitionis, I
have already shown that the concept of nature is not to be
separated from that of a supernature and an infranature, the
abyss [Abgrndigkeit). The first is that which is freedom of nature.
The latter designates being that is absolutely unfree of nature,
when the creature falls into it. I have moreover shown that this
freedom of nature and lack of freedom coincide with freedom of
time and space, as well as lack of freedom of time and space, as
well as with a being that is supra-material and one that is inframaterial. Finally, being in space and time expresses itself in a
nature, which finds itself placed and maintained from out of both
centers.
[22] JGF: The reference is to Matthew 6:22-23,
The light of the body is the eye: if therefore thine eye be single,
thy whole body shall be full of light. But if thine eye be evil, thy
whole body shall be full of darkness. If therefore the light that is in
thee be darkness, how great [is] that darkness!
[23] JGF: Cf. Kuyper, who says that after mans fall, the earth sank
below the level that it originally had. A part of the beauty of the
earth was taken away. Thereafter, the unsightly, the ugly and even
the demonic and the horrible began to reveal themselves as
powers, both in their spiritual as well as material existence. Kuyper
differentiates between mere ugliness and the truly horrible:
Where there is only the retreat [moving backwards] of former
beauty, we have the beginning of ugliness. But as soon as an
antithetical principle begins to work actively, there arises the
sporadic anticipation of the hellish and the horrible; this really
finds its own true region in the things that are under the earth, in
the [katachthonia][ " Het Calvinisme en de kunst," pp. 12 and 64
ft. 32.]
[24] Baader's note 14: In the Silberblick of ecstasy, as an
anticipation of this integrity, the heavenly eye glances through (if
only momentarily) the merely external vision, or the infernal eye
may also glance through the merely external vision. Shakespeare
uses the significant term for these moments. Eternal moments.
In our temporal life the inner and the outer Heavens, and the inner
and the outer Hell, only come together in a momentary way. But
when they do come together, it is most often the case that this
coming together is damaging to temporal life. So for example one
can find the cause of many suicides in this meeting of the inner
and external Hell.
[25] JGF: The maxim should read, lex, res surda, inexorabilis [law is
a deaf, inexorable thingincapable of being moved by entreaty].
[26] JGF: Triebfedermainspring or motive.
[27] JGF: [Gewissheit wie Gewissen]
[28] JGF: [durch Mitteilung (nicht durch Teilsein)]
[29] Baader's note 15: What is called Light in each region is itself
only the seeing of a primal seeing [Ursehenden], and the
philosophers should have considered, in accordance with the
proverb accidentia non migrant substantiis in substantias
[particularised qualities have a unique bearer in which they inhere;
no such quality then can inhere in two different entities]. Therefore
the one who sees cannot give away his seeing, nor one who wills
his willing, nor one who acts his acting; therefore he can make
another one participate in these only if that other participates in
and remains in his nature. In passing I would say that the
statement touched on here of the inseparability of the gift from
the giver is of special importance in the teaching concerning the
sacraments.
[30] Baader's note 16: As is known, Fichte with his I [Ich] and
Hegel with his Idea [Begrif] took the same point of departure as
Descartes. In Vol. 5 of the Revue Europene it is said of Hegel, that
he achieved great profit from anatomy in philosophy or of
philosophy. This expression is suspicious, since the spirit of our
age, having outlived his spirit, shows itself to have busied itself for
a long time with this anatomy (as critic), because of which such
dissection reports can be found in all branches of knowledge. Ubi
cadaveribi aquilae [wherever the carcass is, there will the eagles
be gathered together].
[31] JGF: Cf. Dooyeweerds three kinds of acts from out of our
supratemporal center.
[32] Baader's note 17: Our liberals, too hold to this abstract
concept of law. After they, as true purists, have distanced
themselves from all living and embodied carries and holders of it,
they have underlain it with their own individuality as a surrogate.
Therefore the more recent political doctrines of absolute autonomy
and anomie are only consequences of such abstract philosophical
teachings about the law. Moreover in order to find fault with just
one of the many examples of silliness that our moralists, in
renouncing religion, have let themselves come to be responsible
for, let me say that they completely overlook the coincidence of
the setting of the law [Stelling] with the form, and of the moral law
with the image of God. Or they completely overlook or fail to
realize that the moral imperative is really the advancement of the
image of God in Man.
[33] JGF: The reference seems to be to Acts 3:15
And killed the Prince of life, whom God hath raised from the dead;
whereof we are witnesses.
[34] Baader's note 18: Whomever I admit within myself and my
powers, his manifestation is made free, in and through myself.
the very least, this opposition to true time is not direct, since a
direct opposition exists only between the first time [Eternity] and a
third time, which we must call false time.[9] In false time, all
beings exist only in the past [they lack both the present and the
future].
Appearance time is in fact dualistic; it rushes on in haste without
rest. In the final analysis, this dualism displays itself as the
consequence of a negative reaction, which opposes itself to the
perfect revelation of true Presence. But this reaction always finds
itself suppressed anew, so that it can never itself escape [from
true Presence] by its own means. [10] Its own presence can only
reveal itself in this negative way, that is, by the non-revelation of
this true Presence or true time.
The fire which here tries to open and to explode, is therefore not a
generating or nourishing fire [11] but a destroying one. In the
Scriptures it is referred to as the gnawing worm that never dies.
And the fact that this fire can be ignited constitutes the danger, or
what we may call the earnestness for each life that is created or
that proceeds from God [12] (Periculum vitae). [13]
The comparison that is frequently made is not incorrect,
comparing the movement of life in appearance-time with
movement in the periphery. As one knows, this movement in the
periphery only arises because neither the power that affirms or
fixes [setzt] the Center (Oneness), nor the opposing power that
annuls the Center, is in a position to make itself exclusively valid.
[14] This comparison [with the Idea of Center and periphery] must
be understood in an organic and not just a mechanical sense. The
comparison is much more instructive when the concepts of Center
and periphery are understood in their reciprocal relation in one
and the same organic system. For in just such an [organic] system,
it is only by means of the Rest, the being-placed [15] (le
posement) of the Center that the free motion in its periphery (its
outer nature) is effected. For each motion proceeds from the
Immovable. And it is only by the non-resting of the Center (i.e.
worship that does not effectively move you out of time [23], will
never reveal to you this total God of Whom you feel the need.
Finally, since the nature of each fraction of Oneness is to diminish
in value in proportion to its increase in power, and by this
progression or growth to approach towards nothingness, we can
also see why each temporal being, since it is only a fraction of
Oneness and not a Totality in its being ordered (on account of
which it is in essence put-together and capable of disintegration)
[24], can only elevate itself to its potential insofar as it separates
itself more and more from this Central Unity. In its growth it more
and more de-creates [25] itself, which means grows old. And its
(temporal) life must itself lead it to death. [26]
Another more comforting consequence of this way of looking at
things is the following: namely, that in the concept of appearancetime itself is included the concept of a possible redemption or
reintegration. Therefore, temporal nature displays itself as the first
religion. It is compassionate Love that temporalizes with its erring
children. And elemental water, named by Steffens the tears of
nature, can on this basis also be called the first tears of Love.
The indirect communion of beings who are shut up within time
displays itself as a mediated communion.[27] In the same way,
like the thread of Ariadne, the Idea of a Mediator is offered to us
from the moment in which we first enter this time.
This mediated communion is more externalmore humiliated or
weighed downthan unmediated communion. It follows from this
that the Center itself, insofar as it maintains an active communion
with the degraded being, also finds Itself in a kind of humiliation or
degradation. We would be wrong to say that this humiliation is
anything but a descending emanation from this Center (amor
descendit).[28] By this emanation or descent, the Center makes
forms itself into an organ, yet without ceasing to remain as Center
or Principle. [29]
This emanation, by holding within (suspending) His developed
identify our being as that which could only be held down by fear,
and without bringing us into relation or contact with the Being who
fulfills and contains through love. [62]
Therefore the moral philosophy of these moderns, like their
teaching about nature, can interest us only as much as reports of
a dissection of a corpse, for these moderns have applied their
attention and analyzing dismemberment ['Zergliederung] not less
to souls empty of life than to a nature without life.
Endnotes
[1] JGF: The French translation prefaces the article with the
following quotation from St. Martin: De lEsprit des Choses. Vol. II,
p. 266.
Tous ceux qui entrent dans la carrire sainte par de simple
vellits et non point par les profondeurs des grands principes et
de l'intelligence, se jtent sur les s. critures, et de prference sur
les vangiles et les livres sapientaux, parcequiils y trouvent des
fruits tous venues, et quils nont pas la peine de les cultiver pour
les faire natre; mais aussi, il est rare que la nourriture quils
prennent le pntre bien avant, tant quils ne cherchent pas
percer jusque dans le suc de larbre. Ils sont dans ce genre comme
les gens du monde qui sont accoutums sembaumer du parfum
des fleurs, et flatter leur got par toutes les productions de la
terre, sans connotre aucun des procds qui les ont fair crotre, et
sans verser la moindre sucur pour en dirige la culture. Mais aussi,
ils ne peuvent pas tre compts au rang des cultivateurs; leur
nourriture est prcaire et ils peuvent trs aisment se trouver au
dpourvu pour leur subsistance. Enfin, ils sortent du vritable tat
de lhomme, ou de ltat prophtique qui est la seule poque de
lcriture o lhomme soit une terre en culture.
[All those who enter into the holy active life by indecisive
intentions and not at all by means of the profundities of grand
principles and of intelligence, throw themselves on the Holy
[14] JGF: Baaders view of our temporal world is that we have not
finally decided one way or the other whether we accept Gods law
or whether we will oppose it. The temporal is an in-between time,
preparing us for the end of time when that choice is fixed one way
or the other.
[15] JGF: Gesetztsein from Gesetz or law. Gestetztsein is being
placed under law, a being-fitted into the temporal. The Center
sets or fits the being in time, and there is movement within
the periphery of time. Versetztsein is being displaced into the
temporal. See below.
[16] Baader's note 4: This idea should be carefully considered: the
disappearance [Verschwinden] of the Center occurs by the
opening of a center that ought to have remained closed (because
each manifestation is limited by a corresponding occultation). For
this opening of that fire that destroys all substantiation, of which
we have just spoken, a fire which one also calls the consuming fire
of Angst and of the abyss, shows itself to be without a foundation
[entgrndet, abim]. Moreover, as we shall show in the sequel to
this article, especially in the note, Vorgetragene ganz
verstndlich machen, why this loss of foundation occurs through
the opening of his center. For the opening of this Center that ought
to have remained closed is only possible by the closing of that
which should remain open, that is by the closing of another
Center, the Center of Life of this being. The first center is called by
Jacob Boehme the center of nature; and we have him to thank
for the complete knowledge of the double center in each and
every being.
[17] JGF: what is an outer center? I believe that it is a center set
up by the creature in presumed autonomy; it is a presumed center
that results in a dualistic dialectic. This presumed center is neither
eternal nor yet fully infernal. As we shall see, Baader speaks of
autonomy in this way.
[18] JGF: The reference is to John 8:44
Ye are of [your] father the devil, and the lusts of your father ye will
do. He was a murderer from the beginning, and abode not in the
truth, because there is no truth in him. When he speaketh a lie, he
speaketh of his own: for he is a liar, and the father of it.
Baader uses the expression protos pseudon. So does Dooyeweerd.
See protos pseudon.
[19] JGF: The German has aufheben or sublating of time. The
French uses suspendre.
[20] Baader's note 5: The famous antinomies of Kant or the
contradictions that entangle every being that finds itself in this
time and in this space, can of course be explained by the Fall and
by the displacement [Versetzung] of such a being (from out of the
Center of a region into its periphery). When therefore man, who
was originally destined to be supratemporal [ber dieser Zeit], or
in the Center itself of this temporal mantle [zeitlichen Hlle], but
now finds himself in its periphery, feels a resistance, a
contradiction, a continual opposition in each act of his true being,
how great must this resistance be for a being who was destined to
live in the true time, and who now finds himself below even
appearance-time, and in false time. In the second and third
volumes of his Judas Ischariot, Professor Daub gives us valuable
glimpses into the terrible situation of such a being.
JGF: The term zeitliche hlle can be found in Dooyeweerd as
tijdelijk mantel [temporal mantle]. The French translation uses
the words cette envelope temporelle.
[21] Baader's note 6: Observe that this only concerns a separation
of the action, and that the rebellious being continues inwardly,
through his essence, to be bound to God.
[22] Baader's note 7: Both time and space are explainable only by
the descent of a superior Being into a more limited region. That is
why an animal does not experience time. Although it lives in this
time (in our region), it did not descend into this region. The animal
is therefore not a displaced [versetztes, transpos] being. And that
is why the animal does not experience boredom.
[23] Baader's note 8: The imperishable need of our soul to wonder
is only its need to go from out of time. For true wonder is that
which raises us from out of this time and which, in ecstasy,
transports [entzckt] us. To wonder also means to practice
religious worship [Kultus].
[24] Baader's note 9: The reason that it is passive (Tableau naturel
2, p. 29). [This footnote appears only in the French translation].
[25] JGF: erschpfen, de-creates. In French, epuiser, exhausts.
[26] Baader's note 10: We are therefore correct to regard death as
natural for each being, which through its birth does not find itself
capable of placing himself in, or of retaining, complete communion
with Oneness. But it is not correct to regard death as natural for a
being, which in its origin was in no way destined to remain in the
region of fractions. See Wisdom of Solomon 1:13:
[For God did not make death, and takes no pleasure in the
destruction of any living thing; he created all things that they
might have being.]
The assertion is also correct that before the way was opened for us
from this time to the divine region, no one could see God and live.
This is not the place to develop another major truth, namely the
truth that it was originally man who was to maintain this indirect
communion between external nature and its creative Principle. But
in the Fall of man, when this thread was broken, external nature
was separated even more from its Principle. Therefore it can be
said that man again took the life from this nature, or that he made
it a widow.
[27] JGF: The mediation is from the temporal to the Central and
JGF: Baader is not here saying that our reason was not fallen.
Rather, the immutable laws that govern the temporal are not
themselves fallen.
[30] JGF: Philippians 2:6,7 is the text that speaks of Christs
kenosis:
Who, being in the form of God, thought it not robbery to be equal
with God:But made himself of no reputation, and took upon him
the form of a servant, and was made in the likeness of men;
[31] JGF: Cf. Dooyeweerd: Christ as the New Root.
[32] JGF: The French translation here is unclear. It omits the
reference to the powers within the beings. The idea in the German
original is that Christ, in His kenosis, suspends His powers to enter
time. But these powers are then dispersed in time. In their
reascent or growth, the dispersed powers are reunited. And this
reuniting is both in Christ (who suspended the powers in the first
place) and through Christ (who enables this to happen). This idea
may be compared to the orthodox idea of the uncreated powers
within temporal reality. Michael Morbey has brilliantly compared
this idea of uncreated powers to Dooyeweerds temporal aspects.
The modal scale, which is known only in the dis-stasis or scattering
of theoretical thought, is also a ladder of ascent back to unity and
Totality, but in a deepened sense.
[33] JGF: See Ramon J. Betanzos: Franz von Baaders Philosophy of
Love (Vienna, Passagen Verlag, 1998). It is one of the few books
that include excerpts of Baaders work translated into English.
[34] JGF: Felix culpa [happy sin, or fortunate fall]. The phrase
comes from the Exultet of the Easter Vigil. It is traditionally
ascribed to Augustine, but many scholars believe it was written
earlier by St. Ambrose of Milan:
O certe necessarium Adae peccatum, quod Christi morte deletum
The symbol on the staff of Hermes, with two serpents, should not
be confused with the Aesculapii staff, with only one snake, which is
a symbol for the art of healing or medicine.
The idea of discord in the Root is also essential to understanding
Dooyeweerd. Baader, following Boehme, speaks of this root as a
double Center, which can be directed either towards or against
God. Dooyeweerd speaks of it as a religious antithesis within the
Root.
[41] JGF: elements or factors are what Dooyeweerd calls
temporal aspects. The autonomous person tries to find a center
for the diversity of the temporal within his or her own selfhood and
not in the true Totality or Unity. This attempt is the absolutization
of the temporal, the attempt to find a false center.
[42] JGF: Baader himself was a mining engineer and was widely
recognized for his research regarding explosives.
[43] Baader's note 15: Therefore the separation from the center
makes itself known to the rebellious being as an oppressive force,
and for the being (man) who has fallen by temptation or attraction
to an inferior center, it is experienced as an inability or a
weakness. For the rebellious one has misused his power, and the
abject one has erred in weakness.
[44] Baader's note 16: The Sun is that which supports the earth,
and fulfills it with life, just as it supports all the planets in their
distances from her in a manner proportionate to the reflexion of
her solar powers. For this reflexion each planet is fixed by the Sun
as its fulcrum, and proceeds from the Sun. The opinion accepted
by our astronomers that the sun by its enormous mass seeks to
devour and to destroy the earth and planets, and that this is only
prevented by a blind centrifugal force (which no one knows what it
is or where it comes from)this opinion or manner of viewing the
solar system is the most unworthy that one could invent of its
grandeur and living harmony.
For when we were in the flesh, the motions of sins, which were by
the law, did work in our members to bring forth fruit unto death.
But now we are delivered from the law, that being dead wherein
we were held; that we should serve in newness of spirit, and not
[in] the oldness of the letter.
[62] Baader's note 25: In the final analysis, the act of founding or
of embodiment for each being resolves itself into two steps: in a
subordination and in an elevation. For a being can only find itself
founded insofar as it has obtained domination over what is natural
to it, which is comprehended in him and from him (Matt. 23:12)
[And whosoever shall exalt himself shall be abased; and he that
shall humble himself shall be exalted.] A being that has not made
lawful use of the power given to him since his origina being who
has not held within that innerness that should be held and remain
held in his inwardnesshas therefore opened that which should
have remained closed, and has also closed what should have
remained open for him. To such a being it would be futile for the
imperative to say that he should have kept this within, unless Love
had not itself come and again given to him this power necessary
for self-control, a power that was lost in the Fall. (Cf. J. Boehme:
Drei Prinzip. chapter 21, sections 20-21).
Moreover it is essential to note that this closing or sinking
[Vertiefung] takes place in the successive unfolding of the life of a
being (an unfolding, which constitutes his history). This unfolding
implies that what in a previous epoch constituted the higher (the
peak) of this being, in the following epoch must constitute the
lower or the basis. All the revolutions noted in the history of being
are therefore, as the expression says, only an overturning of this
order, or a new elevation of that which ought no longer to be
elevated. For example, the forming powers of the earth, if they
elevate themselves in a new epoch over and against the
organizations of which they should only form the foundation; or
the animal powers in humans, if they are elevated over the powers
force its entry into any other persons Spirit. Because of this, what
people say to each other should have no other goal except that of
mutual help, in order to become aware within oneself of what has
not been said, and what for humans is unutterable. For true
thoughts are only those that think themselves in and through us,
just as true prayer is that which itself speaks in and through us.
Schwabing by Munich, November 16, 1831
1
Our present philosophical propositions about the Absolute
generally mix up the concept of perfected being with that of
infinite being. A creature as such is imperfect. His concepts are
inadequate and non-corresponding, but are rather unfinished,
defective and bad, as long as he is himself unable to come to God.
This may be because God has invalidated him as an enemy
separated from Him, or because, please God, he has thrown
himself into the divine abyss, or groundlessness. The concept of
immanence or of the inexistence [Inexistenz] [4] of all things in
God (as omnimpotent, because omnitenens)[5] has been
pantheistically mixed up by these philosophers with the idea of
identity with God.
2
The concept of perfected (absolute or integral) being, understood
in and of itself, is that of coming together [Zusammenseins] (or of
simultaneity). It is the inseparability of enduring (of immovability
and unchangeability) and the continual-change-of oneself as
renewal. In this way, there is rest and motion, determinateness
(being placed by law) [6] and freedom, as reciprocals moving
within and then again proceeding outwards. But in the usual
abstraction of these reciprocals, motion is made to appear
incomprehensible and unstable, and rest is regarded as rigid and
lifeless.
6
If time is a suspension of Eternity, or insofar as it is a beingdisplaced [Versetzheit], this is a suspension of the normal
subjectedness to law [Gesetztheit]. The being-displaced is a beingput-together [Zusammengesetztheit]; it is therefore a non-unity
[Nichteinheit]. Therefore the character of everything temporal is
that which is not whole and not integral, and it must have within it
the dialectical progression towards the opposite [Jenseits]that is,
towards Integrity, Fullness or towards the Sufficiency of Being. This
restlessness is the necessary imperative of such a [temporal]
being.[13]
7
A second, no less common error concerning time lies in the lack of
insight that Being that is Eternal, Absolute and For-Itself can bring
forth in immediacy as its likeness and image only that which is in
the same way Eternal. It does not bring forth the temporal (that
which is being-placed and put-together). Therefore the primal
state [Urstand] of time, or of the temporal (material) universe
cannot be affirmed to be the original or unmediated production of
God.
Obscurely or clearly, this conviction rests at the basis of all
legends, myths, and poems about the primal state of time. They
all speak of an Event [Ereignis] that immediately precedes this
state and which in fact caused it [time]. If I here take the concept
of time as meaning the same as that of matter, I presuppose
that both (time and space) are only fitted-into [gesetzt] by means
of a material substance, without which they are abstractions.
8
In passing let us notice an ignorance of modern philosophy, that it
only affirms one mode [Weise] of production from the Absolute,
from which they can acknowledge only one mode of Inexistenz
However most of our philosophers are very far from this insight,
that no temporal can immediately proceed from the Eternal. From
a Whole and from One can come no brokenness, no breach. From
the Giver of Law [Gesetzgeber] can come no being-displaced
[Versetztes]. From the One can come no being-put-together. These
philosophers, like our nature philosophers, instead turn this around
so that temporality or transience, and the materiality of such a
product are regarded as primitive and constitutive. And this error
hangs together with other errors, especially the following: they do
not see that from out of the Perfect there can only come directly
that which is perfect; but from this it does not follow that this
innate directly obtained perfection was already firmly fixed. For as
the Scriptures show, God made all things good, but they thereafter
became not good. [17] With some reflection, one can easily
understand, that an intelligent and free creature, brought into
integral Dasein [existence] without its own doing (or its own will),
cannot be established or confirmed in this integral Being without
its free cooperation. For what is truly one and unified can only
occur when there has been a fundamental or radical redemption of
that which is disunity, disintegration [Zersetzbarkeit] and being
displaced [Versetzbarkeit]. And what is truly light is only what has
been redeemed from darkness; what is truly living is only that
which has been redeemed from death (the posse mori [18]
according to Augustine).
The intelligent and free creature is still unstable [labile] in the first
stage of its being. And so, too are the non-intelligent creatures
who belong to him in the solidarity of Existenz.[19] They are
perishable, and they maintain their imperishability only insofar as
the intelligent creature [humanity] can win their stability
[Illabilitt], or confirm them in God. From this one can understand
the possibility of a fourfold relationship of intelligence with nonintelligent nature:
1. In the first, unmediated state, in which both [intelligent beings
and non-intelligent nature] are certainly united, but they have not
time would explain the origin of time even less. The mission [of
humanity] in time already presupposes time, and it is clear that
the purpose of humanity in time was to be both above and within
time, to lead it in its movement and to protect it.
18
We know, or should know, that humanity was entrusted with the
Power of the Keys, in order to keep the supratemporal
[berzeitlichen] region open for the region of time, and to keep the
infratemporalthe region below timelocked. We also know that
humanity did it the other way round, as it were turning the key,
locking the supratemporal region and opening the entrance to the
region below time. The region below time elevated itself to the
region of time. This [infernal] elevation was in the same ratios as
the fall of humanity into time. It was then humanitys own fault for
setting the attacks of these dark powers within the temporal
region. One should therefore also know that neither the Fall of
Lucifer, nor the Fall of humanity into time, nor the usurping
elevation of the beings below time into the realm of time can
explain the primal state of time, although they do explain its
successive alterations, disruptions and revolutions.
19
The sought for explanation [of the primal state of time] is possible
only by the hypothesis that all of the intelligences did not just go
in two directions in relation to God, but rather were divided into
three. That part of the intelligences that did not turn either
towards God or away from God, but wanted only to be without
God, gave the occasion for the primal state of the temporal region.
I would refer the reader to Section 8 and to the mundus
archetypus of the Hebrews as the Central production of En Soph.
And for further reflection I would suggest that this temporal region
now become the abode of the higher and highest manifestations
of Godfirst in humans, and then in God-men. In the book of
Revelation we do not read of a twofold eternal region (the new
and over him, if not with him. For example, when Jesus appeared
among the Jews, they were already sunk low under their law, and
they were less than Jews.[40]
This darkening and heaviness makes understandable the need for
an outer light and an external carrier and guide [Fhrer]. [41]
24
When time advances in this [dark] way, admittedly through the
fault of the being who has been fitted within it, instead of
promoting evolution, it reacts upon him in a depressing way. And
so the question near to our hearts is, how and why this depression
or limitation [Hemmung] can be transformed again into a
furthering help. And we are shown immediately three principal
conditions for such a possible freeing again and salvation of
someone who has been directed backwards in his evolution, and
who has in his retrogression or even opposition become an
extracted [42] or rigid being.
25
The first of these conditions is the solidarity [43] (Unity or
Covenant) of the natures of both beingsnamely the freeing
helping being and the being that needs help in order to integrate,
between the Integrating and the integrable. Without this covenant,
the reversibility or derivation of their modes of being would not be
possible. This is required by the organic rapport, the solidarity or
the communio vitae [communion of life].
In Old German this Covenant was called Marriage. Hence the old
and the new Covenant, the old and the new marriage. We know
that plants enter into this community by the flowing in and out of
their sap, animals by their blood, etc. We know also that without
this so-called chemical or essential (natural) community, there can
be no rapport, no solidarity or sympathy. Such sympathy is also
observable where there is either a primitive continuity or where
others, i.e. a higher objectivity. It can then itself act (as freeing or
restraining) even without my actions. Sometimes it may act
against me and come back to me, like the word that I speak is no
longer my word. It is as if an all-present agency in the air took the
word within itself and made it its own, outside of me and without
me, and it then continues to exist for or against me. And the
person speaking can say that the words were taken out of his
mouth.
Now just as in that way something that is within me strives
towards the outside, so does that which stands outside of me work
back on myself. One sees how these inner and outer testimonies
continually try to mutually complete themselves.[49] Here we can
note what was said by the alchemists, that the child is
incomparably greater than his mother and that she really lives
from it, although the child has obtained its existence [Dasein] only
through the mother.
A being freed from these bonds has not lost his ability either to
limit or to expand himself (his manifestation) at will. It is rather the
reverse; this being has thereby won this ability for the first time,
the ability to limit his manifestation or appearance. For the freeing
of his essence from the bonds or limitations of time and space (i.e.
materiality) now allows his freedom of manifestation in each time
and in each place. Now, that which has become central in his
substance [Wesenheit] can change its action in the periphery, or
move in the periphery without having to move from a to e by
going through b. [here missing a simple piechart. With abcd
strung on top curve of wedge and e at lower apex]
that is, to make himself free from the chain of causality in time
and to make a new temporal row [of causation]unless in this act
he is able to dematerialize or to elevate to Centrality his physical
being, or to spiritualize it (however foreign this assertion may
sound to many of our spiritualistic moral philosophers). From this it
follows that a person in each free (moral or immoral) act
dematerializes or spiritualizes himself. Only the invisible, that is
non-illuminated, that which is not made visible by another, has the
ability to make itself visible. Only the silence, the not-spoken, has
the ability to cause itself to speak, and a being must therefore first
disappear from out of the row or region of things that are being
made visible (illuminated) in order to make an appearance as selfilluminated from out of his own region that makes visible. Only by
beholding [schauend] or knowing [wissend] Himself does the Spirit
behold (or know) others (or himself as his image). And only in
beholding others (his image) does He behold Himself. This holds
true for each self-illuminated being in each regionhe only makes
others visible under the circumstances of making himself visible.
To give another example demonstrating the law just set out, we
also see that those who are separated from the earthly [irdisch], or
who have obtained an existence [Existenz] free of time and space,
or who have ascended, have also obtained an incomparably
greater or broaderas well as more intensivepower of sensible
manifestation. We concede that the opposite is true for those who
have sunk [below time]. However, one must certainly have some
knowledge of these Non-allants in order to give information to
the so-called Revenants. [51]
31
Everything we have said about time is important for a theory of
time (without which no theory of history and therefore no theory of
society is possible). The beginning or the continuance or progress
of time can only be understood in terms of a voluntary suspension
of one or more integral beings (those who have obtained the
perfection of their Existenz), who for the sake of disintegrated
Peter 1:23).
[23] JGF: Paul has many references to our sons and heirs of God.
There seems to be a reference to two passages here. Gal. 4:4-7
speaks of God sending his Son that we might receive the adoption
of sons. And Col. 1:15-27 speaks of Christ as the firstborn of
every creature, by whom all things were created, and the
mystery of Christ in you.
[24] JGF: The reference is to John 1:12,
But as many as received him, to them gave he power to become
the sons of God, [even] to them that believe on his name.
[25] JGF: caput mortuum is a term from alchemy, meaning the
residue after the process of distillation. All that is valuable has
already been removed.
[26] JGF: Baader is here combining Persian religion with Kabbalah.
Adam Kadmon is the first man in Kabbalistic thought.
[27] JGF: The reference is to those attempting to live entirely in the
periphery of time. The division between body and soul is not one
that is actual, or in Baaders words, not original or constitutive.
[28] JGF: Cf. the idea of the religious antithesis, as stated in Kuyper
and Dooyeweerd.
[29] JGF: In the temporal world there is not yet a total rejection of
God.
[30] JGF: Friedrich Gottlieb Klopstock (1748-1773). His epic poem
The Messiah is in 4 volumes and was written from 1748-73. It is
considered the first major modern work by a German poet.
Klopstock influenced Goethe. For an online version, see
http://www.ccel.org/w/winkworth/singers/htm/klopstok.htm.
The
following description is given of Abbadonna:
or future. The so-called Revenants are those who can see into the
past because they are non-returning. [als revenants sich
erwisen, weil sie non-allants sind, Pasqualis Lehre, Werke 4,
118]. Baader says that the Central viewpoint of Totality allows us
to see both forwards and backwards in time, although different
people have differing gifts. Prophets see into the future; they show
us that the future is already here. Others represent the past and
show us (remember) that the past is still there (Werke 4, 117 fn). It
seems that the Revenants also see into the past, but that is
because they have chosen the infernal center, and not the Central
viewpoint of Totality.
I do not believe that Baader is referring to spiritualistic encounters
when he says that we must have some knowledge of Nonallants. Baader expressly discourages the opening of the infernal
center and occult practices. But like many of his contemporaries,
Baader was interested in the phenomena of sleepwalking and
hypnotism. Some of the cases that he observed did show evidence
of demonic (infernal) influence, whereas others demonstrated the
supratemporal Silberblick whereby the Central viewpoint of
Totality was achieved.
However, section 32 of this article does make reference to the
power of to bring the deceased as Revenants into a rapport with
those who are still in temporal or earthly life. If spiritualism is
intended by this reference to Revenants,' then this is certainly not
something that is found in Dooyeweerd. Although his early student
article shows that he had some knowledge of spiritualism, it forms
no part of Dooyeweerd's philosophy. It is interesting that this
section was edited out in Franz Hoffmans Lichtstrahlen, a
collection of excerpts from some of Baaders works. Hoffman was
the editor of Baaders Collected Works.
[52] JGF: The reference appears to be to Revelation 5:6
And I beheld, and, lo, in the midst of the throne and of the four
beasts, and in the midst of the elders, stood a Lamb as it had been
slain, having seven horns and seven eyes, which are the seven
Spirits of God sent forth into all the earth.
[53] JGF: The reference is to Hebrews 11:1,
Now faith is the substance of things hoped for, the evidence of
things not seen.
[54] The reference seems to be to Amos 3:7,
Surely the Lord God will do nothing, but he revealeth his secret
unto his servants the prophets.