3 Essays Franz Baader

8/10/2019 3 Essays Franz Baader

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I have translated three articles byFranz von Baader. I suggest thatthey be read in the order listed:

1. Concerning the confict o religious aith and knowledge as thespiritual root o the decline o religious and political society in our

tie as in every tie!1"##$ %&ber den 'wiespalt des (eligi)sen*laubens und +issens als die geistige +urzel des ,eralls derreligi)sen und politischen -ociett in unserer wie in /eder 'eit0

. Concerning the Concept o 2ie!1"1"$ %&ber den Begri3 der'eit0

#. 4leentary concepts concerning 2ie: 5s Introduction to the

6hilosophy o -ociety and 7istory !1"#1$ %4leentarbegri3e 8berdie 'eit: als 4inleitung zur 6hilosophie der -oziett und*eschichte0

5s ar as I know9 this is the rst tie that these articles have beentranslated into 4nglish. 4ach article has endnotes that reer backto y -tudies o 7eran ;ooyeweerd.

Concerning the confict o religious aith and knowledge asthe spiritual root o the decline o religious and politicalsocietyin our tie as in every tie

%&ber den 'wiespalt des (eligi)sen *laubens und +issensals die geistige +urzel des ,eralls der religi)sen und

politischen -ociettin unserer wie in /eder 'eit0

by Franz von Baader!1"##$2ranslation and ??@

2he original can be ound in BaaderAs Werke 19 #D#"

Translators Introduction
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BaaderEs style o *eran is notoriously dicult. I have broken uphis very long sentences into any shorter sentences. +ords inround brackets are BaaderEs own parenthetical rearks. 2hoseportions o the teGt in sHuare brackets are either the originauntranslated teGt9 or additional words that I have inserted to ake

sense o the teGt. In y own endnotes !which are distinguishedro BaaderEs$9 I have also ade coparisons to the neoDCalvinis o 5braha uyper !1"#D1J?$ and to the Christianphilosophy o 7eran ;ooyeweerd !1"J@D1J$. Baaderinfuenced both uyper and ;ooyeweerd.

Baaders Text

In every era o tie9 the conHuest o errors and lies9 like theconHuest o crie and or revolt9 does not only have the goal orestoring the pure teaching9 orality as innocence and social orderto the old threatened or wounded status quo9 but it also has thetask9 by weakening those powers9 to enrich us with new powers9as the spoils o victory. 5nd it has the task to set up that which isstrong in place o what proves a ailure9 i.e. shows itsel to beweak. Kne thereore sees that the true preservation in each eracan only be obtained by an unrestrained urther developent!growth$Lsoething that is already included in the concept oteporal lie. Its preeinent unction is not /ust the reoval oobstacles9 but rather in the sub/ugating %10 transoration o theinto serving and benecial agents. Knly in such a way can oneaintain hisel in the center o each tie9 i.e. above it !the spirito the age orZeitgeist$. 5nd only in this way can one hold within

the bounds o a lawsuit or trialL!Reformatio at intra ecclesiam%0$Lthe necessary and continuing strie within and with tie9between the past and uture9 between the old and the new9 as wellas that between the good and the bad. 5nd it also allows us toguard against a its breaking out in state that is lawless and lawDopposing9 i.e. anarchistic or revolutionary.%#0
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+hat has here been said in a general sense9 also applies in aspecial way to religious society9 and to Christian ;octrine.

2hereore one would be istaken in thinking that by eans o aere repair9 i.e. through a ere restoration o the status quo othe old ;octrine !perhaps o three centuries ago or even one

century ago$9 one could reedy the present disbelie prevailing inChristendo or the general ignorance in knowledge o religion.%@0For this disbelie and this ignorance are o a totally di3erent naturethan they were in earlier ties9 and the new illness cannot berepelled with the old prescription.

In reerence to this ai it ust rst be observed that the declineo religious belie and knowledge o which we are speaking9

necessarily akes itsel known as a confict between the. 5s isknown9 this confict %between aith and knowledge0 was broughtabout by the soDcalled (eoration9 /ust as it has now establisheditsel in her9 so that the illness cannot be radically reediedeGcept through the restoration o the old noral and haroniousrelation between religious belie and knowledge.%0

5s one knows9 and as is also shown historically9 every confict is by

virtue o its nature related to a confict between belies and actionsin that the actions separated ro belies are not the correctactions9 belies separated ro actions are not the correct belies9

/ust as knowledge separated ro belies is not true knowledge9and9 belies separated ro knowledge are not the right9 true !i.e.strong %M0$ belies. +hether in single huans or in whole nations9religious aith and knowledge can thereore only arise together ineHual easure9 go orwards or backwards together9 or declinetogether. -o in our tie9 we truly cannot re/oice about an increaseor progress o true and undaental knowledge in coparisonwith the decline o aith aong aithDadverse rationalists9 nor overthe increase in aith in coparison with the decline o knowledgeaong knowledgeDaverse believers.%0 But we ust laent /ust asuch over the general religious ignorance as a conseHuence othe decline o aith9 as we ust laent the universality o disbelie


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as a conseHuence o the decline o knowledge.


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order to recoend to us their surrogates. 2hat is why in ourties it is so uch ore necessary and dutiul to disseinate andto hold ast to the insight into the inseparability o trueNorthosophyE !right knowledge %1?0$ with true orthodoGy !rightaith$9 as well as the insight that wherever an opposition appears

and is aintained between the9 both have entered into a wrongposition with respect to each other9 a position that is ruinous tothe9 to the eGtent that both nd theselves deored. 2hisdeoration %Entstellung0 has increased at an accelerating ratesince the beginning o the (eoration. 2hat is why i one couldhypothetically suddenly dissolve the eGternal phenoenon o6rotestantis9 but without eradicating its cause in the rootLnaelythis deoration and the confict o which we are speaking$L the

Church would not as a result becoe better but rather worse.+hereby I ust nevertheless reark9 i 6rotestantis has in actcoe orth ro the dispute between religious knowledge andaith9 it ust necessarily reain in eGistence as long as thisdispute continues to eGist. But one ust in no way consider6rotestantis to be a necessary9 that is unavoidable event9 or anecessary oent in the history o the developent o theChurch9 /ust as little as one ay assert this o the rationalis that

has set itsel against this Church in place o the older6rotestantis. 5 Church9 which oreover in accordance with itsission9 unites as little with liberalis !rationalis$ as withservility !obscurantis$. 2he divine +ord is the 6rinciple o all trueevolution9 and as such assists it everywhere. But in each regionwhere revolution has actually broken out !attaining sociallyusurped power$9 this is only to be understood as the conseHuenceo a nonDassisted9 or badly assisted9 or resisted good evolution.

%110In act this illusion o a necessary and irreconcilable confictbetween religious aith and knowledge is really rooted in thelogical ignorance and the lack o clarity regarding knowledge9 nonDknowledge and aith in general. 2hese three ust accopany9coplete9 guard and protect each otherLneither less nor ore


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than in every other branch o huan knowing and acting than isthe case in religious knowing and acting. In act it would be /ust asunreasonable to separate aith and knowledge ro each other inhistory9 in politics9 in industry etc. as in religion %109 or to set aithand knowledge in an absolute antagonis9 or to view the as

necessarily placed in such antagonis. +hereby it ust berearked9 soething that even odern politicians seldo ornever notice9 that when such a dispute between aith andknowledge has entered a nation in its religion9 it does not reainthere9 or the sae dispute is like an inection iparted to allreaining spheres o its knowing9 believing and acting. -o anindividual huan9 /ust like an individual nation9 in who such adispute between his religious aith and knowledge has established

itsel9 ust already be declared to be rotten at the core. For /ust asOan stands trusting9 believing and knowing in relation to *od9 sohe also stands to other huans !above and below$9 as well as tonature. 5nd it would not be hard to deonstrate9 that the easureo harony or o discord o religious aith and knowledge in anation9 as well as the strength or weakness o both9 is its trueeasure o lie !N'ooeterP$9 instead o the stock eGchange9where the political aterialist supposes it to be ound.

+e have asserted an alost universally present lack o clarityabout the relation o aith to knowledge aong philosophers andtheologians. I this assertion is doubted9 then one need onlyconsider that these philosophers and theologians have certainlybeen able to say a lot to us about the relation o believing toknowing9 but less o the relation o believing to willing9 althoughthe word Nto believeE %Glauben0 shows a direct relationshipbetween believing and willing in its kinship with the words NtoproiseE %Geloben0 and Nto betroth toE %Verloben09 so that theapostle eGplains the knowledge o *od as the reward allotted tothose who believe in and who seek *od. 5nd in the sae sense95ugustine says9Nemo credit nisi volens%no one believes eGceptvoluntarily0. %1#0


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For aith has the sae relation to intuitive vision %Schauen0 andknowledge %kennen0 as the relation o touching the ground !selDsupport$ to our ree oveent9 or the relation o our otivation!entering into the ground o oveent$ to our willing. 5nd /ust asone cannot ove reely without touching the ground9 and cannot

touch the ground without ree oveent9 so one cannot usereason %Vernunft0 without being ree to believe9 and cannot believewithout aking use o his reason. Fro this it ollows thateverywhere that aith and knowledge %Wissen0 appear to confictwith or to retard each other9 it is really only one belie that isghting with another belie %1@0 i a person has already used9 andhas had to use his knowing ! NraisonE$ as a weapon to deend or toattack this other belie.%10 In this sense9 6aul says that the

wisdo or reason %Vernunft0 o the believers in *od and those whohave been enlightened by *od appears as oolishness andabsurdity %nvernunft0 to the wisdo o the world or the reason othe world.%1M0 5nd in the sae sense one says that each passion%!ust0 seeks and akes its own cunning %!ist0. For eGaple9 /ustas9 because the irreligious spirit has no reason holding hisel inposition9 he is continually busy trying to ake one9 and he is inthis sense necessarily engaged in sophistry %vernunftelnd0 or

being rationalistic. In this sae striving o 2antalus he is anunbeliever9 i.e. one who is decient in belie. %10 Furtherore9 thewill o an9 or the willing person does not9 like *od9 ake his ownground o oveent9 and he does not even rst acknowledge thisas soething distinguished ro hi. +hereas the choosingperson in the true sense o this word knows that he is not solitary%all"ein09 but rather he chooses ro aong several grounds ooveent that are o3ered to hi9 and he decides aong the.

=ust in this way the seeing9 intelligent person does not hiselake his aith !naely the ob/ect o his aith$9 although hecertainly decides or or against the one or the other. 2hat eans9that the -pirit cannot see other than with and in his eye9 and thenite spirit with his partial eye does not see otherwise thanthrough his being placed into a central or universal eye. 2his beingplaced into %Einger#ckt"Sein0 and being held ay occur in a direct


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way or ay also take place through the help o another partialeye9 or through both at the sae tie. 5nd so the individualperson9 living within tie9 ay close his Central 4ye as little as hispartial eyeQ but he ay however choose between the one and theother9 the Central and the partial eye9 beore he reely sub/ects

%sich sub$i%ierend0 hisel to and enters one or the other o hislights9 guides9 or pointers !wisdo$.%1"0 2his act o entering intoust be called ree belie9 which thereore also coincides with theact o ree subordination9 /ust as one ust call unbelie the act oclosing onesel up or o going out again %ro onesel0.

Oany paradoGes ay appear because o what has been said aboutthe choice o an eye as lightQ this is because one ust already see

in order to choose his eye or his vision. I ust say that /ust hereinlies that old error o the philosophers and their isunderstandingwith the theologians: naely that they do not want to know o anyother vision and knowing eGcepting the kind that that they havewithout their cooperation9 yes a kind o knowing that coesagainst their will with copelling orce and at the sae tie aknowing that is copelled with orce %1J09 and which arises roout o a ere outward vision. 2his ere outward seeing is

possessed by huans in coon with anials and which seesto belong to the echanical part o our knowing. It is the kind oknowing that the French call NeGactE: a knowing that9 as is said9coes and goes to a an without his will9 and or which coingand going he is really not responsible.

5s against this we have reerred to that double eye o the spirit9which o3ers itsel to huans in teporal lie across and throughthis involuntary %eGact0 seeing.%?0 7uans actually givetheselves in aith to one or the other %o these eyes0. 2his givingis successive %in tie09 and inors that person9 so that teporaldeath does not place hi in one or the other kind o vision9 butonly takes away the veil that had covered that vision. 5nd whathad appeared in tie to be an indenitely continuing line isored to a closed sphere apparently around hi. 2hat is9 the


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teporal conceptDless and presentDless one thing ater anotherand one thing out o another %&useinander und Nacheinander0 wilbecoe instead a nonDteporal9 peranent9 and siultaneous6resence. 2his 6resence will be either above this eGternalperiphery as an absolute center eGpanding in its periphery9 or it

will be below it as the absolutely contradictory center9coproised with its periphery. %10

Ooreover9 when the -criptures reer to this twoold eye o thespirit %0as the eye o light and the eye o darkness !as heavenlyand as inernal$ %#09 then one ust not as is generally done9understand by the word NdarknessE erely a lack o vision9 butrather the entrance o an abnoral vision9 which opposes itsel to

the noral vision and which is thereore eGcluded ro it. 2hecorrect concept o such a negative spiritual vision is only correctlyunderstood when it is distinguished not only ro the positivespiritual vision but also ro the erely eGternal vision. In theperected positive spiritual vision9 the inner and the eGternal visioncopletely correspond. But the dark or negative vision reains inits 2antalusDlike striving9 wanting to ake itsel inwardly andeGternally valid at the sae tie9 but nding itsel always caught

in the confict or the nonDidentity o sub/ectivity and ob/ectivity!the beingDcollapsedDintoDeachDother and the becoing o thecenter and o the periphery$. 2his negative vision thus also isdistinguished ro the erely eGternal vision !peripheral orteporal$9 which does not correspond to any inner !central$ vision9but which also does not contradict it9 since it is erely eGternal.Because o this9 the origin and continued eGistence o such erelyeGternal vision can be understood only by the iperectedness !orthe suspension o copletion$ o the positive or negative visions.%@0 2hat is9 in its succession o one thing ater another and onething out o another o its centrality and its peripherality. Incontrast9 by /oining this %centrality and peripherality0 together in acoherence9 the one kind o vision as well as the other reaches itscopletion and thereby goes ro out o tie.


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2he proble that ust be solved by the philosophers andtheologians !in order to restore a satisying theory o aith andknowledge$9 is none other than to deonstrate %10 who or ratheron !in$ who a person really believes in each case9 %0 who heay or ay not believe !especially in relation to his knowing

%Wissen0$9 and nally9 %#0 on who he should or should notbelieve9 aking use o his reason %Vernunft0. I say Ron whoP andnot Rin whatP because at its basis9 each belie is personal !oral$9and one cannot believe in a nonDpersonal thing9 and cannot trulyunite !proise$ hisel to the nonDpersonal. For eGaple9 or aperson who says that he believes in and trusts in an ipersonal%selbstlosen0 nature9 it is not the soDcalled laws o nature that hebelieves in9 but rather in a personality and orality that he

deands or wishes o nature. I law is considered in and o itsel9abstracted ro a lawD*iver9 it is then or Oan an irresolute anduneeling law !le' est res surda et e'orabilis %0$9 accordinglysoething inhuan. 2his view o law applies even ore to orallaw than or natural law9 as our oralists have or a long tietaken it as their rst principle and have taught it to us as theeGclusive otive %M0 o orality9 but have hereby onlydeonstrated their being separate and epty o *od9 or the

*odlessness o their oral syste.2he support o y power o otion is itsel soething oving andorceul9 because y power can rest neither on soethingpowerless nor on soething that is erely a resistance and which9without giving e rest %(alt0 only retards e %aufh)lt0. 5nd eachnoral resistance9 as negative assistance9 ust at the sae tieshow itsel as positive assistance !as help$. 5nd urtherore9 thereal ground o y willing can only itsel be a will9 because I cantake nothing to heart in either a good or bad sense that does notcoe ro a heart9 and which itsel is heart. 2hereore9 thesupport !the *roundD6rinciple$ o the ree oveent o yintelligent nature ust itsel also be intelligent nature. 5nd an!like every creature who knows hisel and others$ only knows9 inthat he knows hisel to be known ro one who is above hi. 7is


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the ore obediently he ollows the actions o the prial action9and he will to the sae degree think ore clearly9 will ore reelyand act ore powerully and without ceasing. But with theirabstract9 nonliving and echanical understanding o the law %#09they %the logicians9 etc.0 have to a large eGtent done the opposite

o this9 and they have thereby dissuaded people ro aking thisact o the heartLo entering in aith into this prial thought9 prialwill and prial actLthe religious act as a whole. 2hey have ade itdicult9 i not ipossible9 or people insoar as they believe their%the logicians9 etc.0 teachings9 to ake the prince o lie ree withinthe9 as the -criptures say.%##0 Instead o eGternally binding theurderer !Barrabas$9 the ost iportant conseHuence o theirteaching is that they have instead ade hi ree and have bound

people in hi.%#@0 7ow can one however reasonably hope toreedy the disputes between aith and knowledge9 and thedecline o religious and civil society9 i one cannot set a betterteaching o the law against this teaching o the law that is partlyepty o *od and partly opposed to *odS 7ow can one9 I say9especially in our tie9 hope or eGaple to becoe ree o theburdensoe supervision o students when one does not seriouslyand in renewal take the trouble to ensure the supervision o and

the insight into these studiesS Is not the tendency towards baseacts !to servility$ o no less evil and irreligious nature than that othe absolute autonoy and o shaeless liberalisS 5nd i thesetwo corruptions o huan nature9 eGpressing theselves in twodirections9 are innate and inherited9 it is still not to be denied9 thatespecially the youth are capable o awakening what is opposed tothis nature: the religious a3ects o huility and nobility9 and thator soe tie the doinant teachings have been Hualied and

intended to accoplish eGactly the opposite o this.Endnotes

%10 =*F: Baader coins the word here Nsub$icierenderELsub/ugating9ro Nsub/ect9E Nake sub/ect to.E

%0 =*F: I a not sure o the reerence9 but the eaning sees to


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be Rlet there be reoration within the church.P It thereore reersto selDreoration.

%#0 BaaderAs note 1: 2he conscious and voluntary bringing about osuch a lawless and lawDopposing state o society is always !as is its

coplicity$ an o3ence against the conessed -overeignty o theConstitutional -tate9 and the soDcalled +roit d,insurrection%right oinsurrection0 is absurd. =*F: BaaderEs ideas9 opposing a right orevolution9 are later echoed by the 5ntiD(evolutionary 6arty in the


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%1?0 =*F: 5lthough N(echtswissenschatE eans N/urisprudence9E hehere uses the ter N(echtwissenschatE or Nright knowledge orscience.E

%110 BaaderAs note M: In this sense 2ertullian already observed that

each heresy has the goal to either invite the teaching o theChurch to a new advance !in knowing and believing$9 or to punishit or its neglect o such an advance. 2he enority o todayEsheresies thereore discloses both the size o the deand and thato the oission.

%10 BaaderAs note : 5s is known9 the -criptures eHuate therelation o aith to sight with that o hope to eGperience. Tet the

coparison is not in the sense that the one erely dissolves theother9 but rather that both liit each other9 or so that aith arisesro out o sight as well as that sight ollows upon aith. Fro thisone can see the truth o our assertion9 that aith and knowledgecan only decrease and increase together in teporal lie.

%1#0 BaaderAs note ": =ust as one ust say9 Nemo vult. nisi videns%


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do not believe in9 and I will then show you in what you do believeinQ show e what you do not know9 and I will then show you whatyou know or purport to knowQ show e who you do not serveand I will show you who you serve.P

%1M0 =*F: 2he reerence is to 1 Corinthians #:1J:

For the wisdo o this world is oolishness with *od.

%10 BaaderAs note 1?: 2he insight is still lacking that it is /ust thisrationalis9 as a aking o oneEs own reason %Vernunft09 that isthe root o odern aking o constitutions9 kings9 religions andchurches9 etc.

%1"0 =*F: 2here is a play on words between pointers %Weiser0 andwisdo %Weisheit0.

%1J0 BaaderAs note 11: In regard to which one can say that thesephilosophers try to preserve theselves ro the truth as uch aspossible.

%?0 BaaderAs note 1: =ust as this reedo o choice o the ground

o oveent is not to be conused with the reedo or lack oreedo o the will ater entering into such a choice9 so is thereedo o choice o eye not to be conused with the reedo orlack o reedo o vision in and with this eye.

%10 BaaderAs note 1#: In ,ol. I, o y 1ermenta *ognitionis9 Ihave already shown that the concept o nature is not to beseparated ro that o a supernature and an inranature9 the

abyss %&bgr#ndigkeit$. 2he rst is that which is reedo o nature.2he latter designates being that is absolutely unree o nature9when the creature alls into it. I have oreover shown that thisreedo o nature and lack o reedo coincide with reedo otie and space9 as well as lack o reedo o tie and space9 aswell as with a being that is supraDaterial and one that is inraDaterial. Finally9 being in space and tie eGpresses itsel in a


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nature9 which nds itsel placed and aintained ro out o bothcenters.

%0 =*F: 2he reerence is to Oatthew M:D#9

2he light o the body is the eye: i thereore thine eye be single9thy whole body shall be ull o light. But i thine eye be evil9 thywhole body shall be ull o darkness. I thereore the light that is inthee be darkness9 how great %is0 that darknessU

%#0 =*F: C. uyper9 who says that ater anEs all9 the earth sankbelow the level that it originally had. 5 part o the beauty o theearth was taken away. 2hereater9 the unsightly9 the ugly and even

the deonic and the horrible began to reveal theselves aspowers9 both in their spiritual as well as aterial eGistence. uyperdi3erentiates between ere ugliness and the truly horrible:

+here there is only the retreat %oving backwards0 o orerbeauty9 we have the beginning o ugliness. But as soon as anantithetical principle begins to work actively9 there arises thesporadic anticipation o the hellish and the horribleQ this reallynds its own true region in the things that are under the earth9 in

the %katachthonia0V% W (et *alvinisme en de kunst9W pp. 1 and M@t. #.0

%@0 BaaderAs note 1@: In the Silberblick o ecstasy9 as ananticipation o this integrity9 the heavenly eye glances through!ionly oentarily$ the erely eGternal vision9 or the inernal eyeay also glance through the erely eGternal vision. -hakespeareuses the signicant ter or these oents. REternalmoments.P

In our teporal lie the inner and the outer 7eavens9 and the innerand the outer 7ell9 only coe together in a oentary way. Butwhen they do coe together9 it is ost oten the case that thiscoing together is daaging to teporal lie. -o or eGaple onecan nd the cause o any suicides in this eeting o the innerand eGternal 7ell.
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%0 =*F: 2he aGi should read9le'. res surda. ine'orabilis%law isa dea9 ineGorable thingLincapable o being oved by entreaty0.

%M0 =*F: N/riebfederELainspring or otive.

%0 =*F: %Ge-issheit -ie Ge-issen0

%"0 =*F: %durch 2itteilung 3nicht durch /eilsein$0

%J0 BaaderAs note 1: +hat is called NXightE in each region is itselonly the seeing o a prial seeing %rsehenden09 and thephilosophers should have considered9 in accordance with theproverb accidentia non migrant substantiis in substantias%particularised Hualities have a uniHue bearer in which they inhereQno such Huality then can inhere in two di3erent entities0. 2hereorethe one who sees cannot give away his seeing9 nor one who willshis willing9 nor one who acts his actingQ thereore he can akeanother one participate in these only i that other participates inand reains in his nature. In passing I would say that thestateent touched on here o the inseparability o the git rothe giver is o special iportance in the teaching concerning thesacraents.

%#?0 BaaderAs note 1M: 5s is known9 Fichte with his RIP %4ch0 and7egel with his Idea %5egri60 took the sae point o departure as;escartes. In ,ol. o the Revue Europ7eneit is said o 7egel9 thathe achieved great prot ro anatoy in philosophy or ophilosophy. 2his eGpression is suspicious9 since the spirit o ourage9 having outlived his spirit9 shows itsel to have busied itsel ora long tie with this anatoy !as critic$9 because o which such

dissection reports can be ound in all branches o knowledge. bicadaver8ibi aquilae%wherever the carcass is9 there will the eaglesbe gathered together0.

%#10 =*F: C. ;ooyeweerdEs three kinds o acts ro out o oursuprateporal center.
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%#0 BaaderAs note 1: Kur liberals9 too hold to this abstractconcept o law. 5ter they9 as true purists9 have distancedtheselves ro all living and ebodied carries and holders o it9they have underlain it with their own individuality as a surrogate.

2hereore the ore recent political doctrines o absolute autonoy

and anoie are only conseHuences o such abstract philosophicalteachings about the law. Ooreover in order to nd ault with /ustone o the any eGaples o silliness that our oralists9 inrenouncing religion9 have let theselves coe to be responsibleor9 let e say that they copletely overlook the coincidence othe setting o the law %Stelling0 with the or9 and o the oral lawwith the iage o *od. Kr they copletely overlook or ail torealize that the oral iperative is really the advanceent o the

iage o *od in Oan.

%##0 =*F: 2he reerence sees to be to 5cts #:1

5nd killed the 6rince o lie9 who *od hath raised ro the deadQwhereo we are witnesses.

%#@0 BaaderAs note 1": +hoever I adit within ysel and ypowers9 his aniestation is ade ree9 in and through ysel.

Concerning the Concept o 2ie

%&ber den Begri3 der 'eit0

by Franz von Baader!1"1"$

2ranslation and ??@

2he originals can be ound in BaaderAs Werke 9 @DJ@

Translators Introduction

BaaderEs style o *eran is notoriously dicult. I have broken uphis very long sentences into any shorter sentences. +ords in
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round brackets are BaaderEs own parenthetical rearks. 2hoseportions o the teGt in sHuare brackets are either the originauntranslated teGt9 or additional words that I have inserted to akesense o the teGt. In translating this article9 I have ade use oBaaderEs own translation o it into French entitled Sur le /em9p:s

!1"1"$. In y own endnotes !which are distinguished roBaaderEs$ I have also ade coparisons to the neoDCalvinis o5braha uyper !1"#D1J?$ and to the Christian philosophy o7eran ;ooyeweerd!1"J@D1J$. Baader infuenced both uyperand ;ooyeweerd. BaaderEs ephasis on our access to a direct9unediated 6resence o the Center is in contrast topostodernisEs denial o any unediated eGperience or6resence. Based on BaaderEs article on tie9 we can see how

postodernis is only an eGtree odernis.Introduction byBaader %10

2he sensory action o the -pirit9 ore or less breaking through theboundaries o tie and space9 has aniested and proved itsel inseveral sonabulists %0 in *erany. 5t this sae oent9 ourphilosophy begins to see the light and to approach that ostcoplete insightLthat in addition to this teporal region9 there are

two other regions and classes o beings. 2he one region is above9and the other region is below this tie. 2heir eGistence ande3ective infuence9 that is9 their active interrelations both withinand with this teporal region can and should or again the eldo enHuiry %Gegenstand0 o our observations !and even oureGperients$9 /ust as these were observed by our ancestors. 2heseobservations and eGperients are /ust as convincing in their orderas those that take place in the purely teporal order. 2his is thesub/ect o the ollowing work9 which I hope will give us a clearerunderstanding o the ost undaental proble o philosophy9that o giving to us a coplete theory o tie. 5nd I hope that itwill also acilitate the nding o a solution to this proble9 and inthis way contribute to the wellDbeing o the -pirit o an by alessening o the pain and the huiliation o his ignorance.
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-chwabing by Ounich9 5ugust 1"1".

2he coplete oveent or transoration accoplished by lieencloses itselQ it circles in the three oents o origin9 eGistenceand the return within.%#0 Kr in other words9 o production

!descent$9 preservation !conservation$ and o reintegration !as areDascent$.%@0 It is in this sense that *od is described in the-criptures as the Being who is9 who was and who ever shall be.

Yntil now9 eternity has istakenly been understood as anunoving and static 6resenceQ this istake was ade because itwas not seen that this 6resence ust contain within itsel twoother ties9 the past and the uture9 in order to bring about a

copleted eGistence %E'isten%0 or peranence within all three othese diensions. 2hereore everything that is in eternity9 that iseverything that is received into the copleted !perect orabsolute$ lieLor that is the eaning o Neternal lieELust beregarded as always eGisting9 as always having been9 and as alwaysbecoing to be. +hat is in eternity is thus regarded as alwaysresting in its oveent9 and always oving itsel in its (est9 or asalways new and yet always the sae. %0

+e ay with -t. Oartin reer to this eternal tie as the Rtruetie.P Yntil now9 this true tie has been opposed to NtieE in itsnarrower sense9 which always lacks a present. In this %narrower0tie are ound only two diensions o the coplete 2ernar %M0 o

2ieLthe past and the uture9 which proceed ro it. 5nd in this%narrower0 tie9 the eptiness o the 6resence is lled by anapparent presence %0 !;raesentia ;haenomenon$. 2hisappearance is an NapparitionE in the ull sense o the word.

2hereore we ay call this tie the NappearanceDtie9E in an evendeeper sense than one usually uses this eGpression.

But it is by no eans an apparent presence that is directlyopposed to the true 6resenceQ on the contrary9 it is the absolutenegation o all true 6resence. 5nd the opposition between truetie and appearanceDtie is itsel thereore only apparent. Kr at


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the very least9 this opposition to true tie is not direct9 since adirect opposition eGists only between the rst tie %4ternity0 and athird tie9 which we ust call Nalse tie.E%J0 In alse tie9 allbeings eGist only in the past %they lack both the present and theuture0.

5ppearance tie is in act dualisticQ it rushes on in haste withoutrest. In the nal analysis9 this dualis displays itsel as theconseHuence o a negative reaction9 which opposes itsel to theperect revelation o true 6resence. But this reaction always ndsitsel suppressed anew9 so that it can never itsel escape %rotrue 6resence0 by its own eans. %1?0 Its own presence can onlyreveal itsel in this negative way9 that is9 by the nonDrevelation o

this true 6resence or true tie.

2he re which here tries to open and to eGplode9 is thereore not agenerating or nourishing re %110 but a destroying one. In the-criptures it is reerred to as the gnawing wor that never dies.5nd the act that this re can be ignited constitutes the danger9 orwhat we ay call the earnestness or each lie that is created orthat proceeds ro *od %10 !;ericulum vitae$. %1#0

2he coparison that is reHuently ade is not incorrect9coparing the oveent o lie in appearanceDtie withoveent in the periphery. 5s one knows9 this oveent in theperiphery only arises because neither the power that ars orGes %set%t0 the Center !Kneness$9 nor the opposing power thatannuls the Center9 is in a position to ake itsel eGclusively valid.%1@0 2his coparison %with the Idea o Center and periphery0 ustbe understood in an organic and not /ust a echanical sense. 2he

coparison is uch ore instructive when the concepts o Centerand periphery are understood in their reciprocal relation in oneand the sae organic syste. For in /ust such an %organic0 syste9it is only by eans o the (est9 the RbeingDplacedP %10 !le

posement$ o the Center that the ree otion in its periphery !itsouter nature$ is e3ected. For each otion proceeds ro theIovable. 5nd it is only by the nonDresting o the Center !i.e.


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either its opening9 or its disappearance$ that the torent orestraint o such ree oveent is e3ected. %1M0

In between these two eGtrees is ound a third state9 theRoveent in the periphery9P which proceeds ro a center %10

eGternal to this being9 which oves the being in this way in theperiphery. -uch oveent is not supported %begr#ndet. appu


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be grounded in nothing but his eGternal nature. In his inner nature9this being will nd hisel in a continuing atrophy and will be ableto nothing eGcept to continue to pass away or to sink lower. It is anunrestrained inner passing away9 corresponding to an unovedrigidity o being Ged in his outer nature9 which is space. %0

!Ianently understood9 the sinking lower is only a circling$.

In contrast9 a being who9 at the instant o such an action againstthe unity o a syste9 does not nd hisel in a direct or totalrelation to this unity at the oent o eGercising such a%rebellious0 action9 or an agent whose opposing action does notdirectly attack the Center9 but only indirectly9 will not eGperiencethe whole weight o the suppressing reaction o the Center.

-iilarly9 his distancing ro the Center9 and the destruction in hisinnernessLthe natural e3ect o this distancingLwill then only beindirect or partial.

It is precisely in this second situation that an nds hisel in theappearanceDtie9 either ace to ace or below ;ivinity. 5nd it isinstructive or us to develop certain characteristic Hualities o this%appearance0 tie. 2hese Hualities would otherwise be very dark

and incoprehensible9 but when regarded ro this standpoint9they are very naturally eGplained.

First9 i an can never nd the total action o the Center in thisappearanceDtie9 it ollows that he can never totally nd his *odinsoar as he reains only in this tie. 4verything that presentsitsel to hi in this tie and space tepts hi to ove ro out othis teporal region !either to his glorication or to hisdanation$. For as one knows perectly well in theory9 although

one always orgets it in practice9 it is always a delusion i an whois always abused by tie nevertheless believes in itLin otherwords i9 when he cannot nd soething in one point or portion otie o space9 he continually hopes to nd it in another point orportion.

5ll soDcalled proos or the eGistence o *od9 and in act even all


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worship that does not e3ectively ove you out o tie %#09 wilnever reveal to you this total *od o +ho you eel the need.

Finally9 since the nature o each raction o Kneness is to diinishin value in proportion to its increase in power9 and by this

progression or growth to approach towards nothingness9 we canalso see why each teporal being9 since it is only a raction oKneness and not a 2otality in its being ordered !on account owhich it is in essence putDtogether and capable o disintegration$%@09 can only elevate itsel to its potential insoar as it separatesitsel ore and ore ro this Central Ynity. In its growth it oreand ore deDcreates %0 itsel9 which eans Rgrows old.P 5nd its!teporal$ lie ust itsel lead it to death. %M0

5nother ore coorting conseHuence o this way o looking atthings is the ollowing: naely9 that in the concept o appearanceDtie itsel is included the concept o a possible redeption orreintegration. 2hereore9 teporal nature displays itsel as the rstreligion. It is copassionate Xove that teporalizes with its erringchildren. 5nd eleental water9 naed by -te3ens Rthe tears onature9P can on this basis also be called Rthe rst tears o Xove.P

2he indirect counion o beings who are shut up within tiedisplays itsel as a ediated counion.%0 In the sae way9like the thread o 5riadne9 the Idea o a Oediator is o3ered to usro the oent in which we rst enter this tie.

2his ediated counion is ore eGternalLore huiliated orweighed downLthan unediated counion. It ollows ro thisthat the Center itsel9 insoar as it aintains an active counionwith the degraded being9 also nds Itsel in a kind o huiliation or

degradation. +e would be wrong to say that this huiliation isanything but a descending eanation ro this Center !amordescendit$.%"0 By this eanation or descent9 the Center akesors itsel into an organ9 yet without ceasing to reain as Centeror 6rinciple. %J0

2his eanation9 by holding within !suspending$ 7is developed


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6owers9 and 7is *lory !6hilippians : M9$ %#?09 by leaving!eGpatriating 7isel$ ro 7is 7oe9 reduces 7isel to thehuble state o a ger or root %#109 in order to seed 7isel in theallen beings9 so that in their reascent or growth they %the allenbeings0 ay again unite and lit up those 6owersLin and through

7iselLinto the true tie %#09 like the seed o a tree9 which in itscollectiveDunity unites the scattered vegetative powers that weredispersed and suppressed when they were scattered on the earth9and which then carries the on high above the earth. Considerhere the concern and care o XoveU %##0

For when this Center that has brought orth again brings orthLthatis9 when it goes deeper within its own being9 in order to draw orth

this regenerating eanation9 it nds that it is able in this way toenter ore deeply into the beings that are to be restored again.5ter their restoration or reintegration9 these beings will then beore innerly united and elevated higher into their generativeCenter than they were beore their Fall or FallingDaway. Fro thenon these beings will be inseparable %illabiles09 incapable o allingro their lie in the Center. 2his is siilar to how we seeorganizing


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2he concept o tie is closely related to that o weight.%#"0 In theost general sense9 we call soething NheavyE that is inwardlyseparated ro its generating 6rinciple and abandoned to itsel. Itnds itsel incapable o aintaining itsel in eGistence %;asein0. Itthereore needs eGternal help9 or an eGternal carrier9 in order to

obtain and to aintain a ediated counion with this 6rinciple.For without such counion9 no preservation or peranence caneGist. 5nd it sees iportant to hold ast to the identity o thesetwo concepts: the preservation o such a being and o its beingcarried eGternally !or so to say9 its being ullled$.

2he teporal being who is separated ro his Center has nothingore in hisel.%#J0 %@?0 -ince this being is no longer !inwardly$

ullled9 it thereore ust nd within his own region the saepowerlessness to support !or to ulll$ his eleents or actors intheir respective centers.%@10 5nd it will be shown later how thisconstitution o teporal beings has given rise to the theory oatos9 which was taken by the *reek philosophers in a uchdeeper sense than in our odern echanistic philosophers since;escartes. In act9 this striving9 or the desire to separate itselro its Center9 whether by an eGplosion %@09 or whether by

dissolution9 continues in the sae allen beings. 2his takes placeeither through the rebellious will to fy over the Center9 or in theab/ect will o sub/ecting onesel to a subordinate center %@#0. -ucha person will eel either the sae reractory %will0 or ab/ect willarise in all oents o his particular region %NSph)reE0. For thesuperior9 carrying or elevating and ounding 6rinciple !the centero gravity or ascent$ is at the sae tie the uniying9 essenceDgiving or ebodying 6rinciple or each being. %@@0

For each being that has been separated ro its creative Center9and who has now allen into a ore outward !thereore orenarrow$ region9 we can establish the ollowing steps in the ladderor its possible reascent or reintegration:

1. -ubordination or dissolution o the true coherence or thesuperior ebodient9 which also shows itsel relatively in this


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lower region as an ebodient in the order o the periphery. 2hissituation o disorder can be called the situation o Nab


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aintaining such a corrupt being in a continual dissolution9 so thatevil can never take on nature or body. %@J0

2his inner inclination to all and to pass away9 will thereore akeitsel noticeable in all teporal beings9 although in di3erent waysdepending on their original destination. 2hese beings ay by their

origin be destined only or an indirect counion %?0 with thecreative 6rinciple !which applies to all truly teporally createdbeings$. Kr these beings9 like Oan9 ay by their origin be destinedor a direct and coplete counion with *od. %10 2his is adistinction that gives us insight that gives us the light todistinguish between creation and eanation. For a created beingis really that which9 i it proceeds ro out o its generating6rinciple9 nds itsel inwardly separated ro it %that 6rinciple0 in

its action9 which shows that it did not proceed in an unediatedway ro this 6rinciple.%0 5s against this9 the eanated being isthat which proceeds directly ro its 6rinciple9 and which enters orcan enter into a direct relation with it.

2he rst being %the created0 is heavy in its original state9 but notthe second %the eanated0. In its original state9 the eanatedbeing nds its oundation within its own region %Sph)re09 although

it does not ound itsel !that is the prerogative o *od alone9 who isthe only one who ounds 7isel$. 2hereore the eanated beingdoes not know the need to proceed ro out o hisel9 to seek hisoundation outside o hisel. 5ccording to *enesis9 an wasgiven the breath o Xie9 and is thereore not a creation but aneanation. 5nd this eanation was supposed to support and toelevate to the height o uncreated beings all the rest that wascreated o an %#0 !and through an9 all o creation. -ee (o.":1J %@0$.


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nally to a Child o *od !1 Cor. 1:@$ %M0. For eanation standsin the sae relation to generation as does the anuacture o awork to its creation. %0

Kur odern philosophers have also isunderstood this heaviness9

which they take in the ost general sense9 in that they conuse itwith the orce o attraction. For surely each being that alls ustnd itsel outside o and below its own law9 thereore in theabsolute darknessQ and in its innerDness9 it does not in any waycoprehend the direction !the goal or the guide$ o his oveentin a 6resent way. 5 6resence9 which in on the contrary eGactlycharacterizes the oveent o attraction9 and which gives us thebasis or the clairvoyance o love9 /ust like it gives the blinding o

each passion. For the one who is taken away by his passion ndshisel9 as Christ says9 in the darkness9 and does not knowwhereto he goes. %"0

I have already shown elsewhere this essential di3erence betweenweight and attraction in all regions. %J0 5nd in y orthcoingwork on religion it will be shown how this alse way o regardingheaviness or appearanceDtie ust contribute to a darkening o

our insight into both scientic knowledge o eGternal nature as wellas that o huans. 5nd in act9 when one takes this word NweightEin its active sense9 as a weight that presses down on a being9 thenit is clear9 that /ust like the atosphere presses down on only onbodies that are epty o it9 or which are not ullled by thisatosphere9 so also the -pirit %M?09 the divine atosphere or the+ord9 presses down on our souls only when they are epty o it9or when they have closed the access to this -pirit or to these+ords9 5tosphere or Breath. It is in this sense -t. 6aul says thatwe only stand under this law9 and only eGperience its weight9 whenthe -pirit o this law does not ulll us and does not support us.%M10

It was an even greater error o several o our odern oralists9whose head was the aous ant9 to base their orality only onthe iperative o the law9 and to eGclude the optativeLthat is to


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identiy our being as that which could only be held down by ear9and without bringing us into relation or contact with the Being whoullls and contains through love. %M0

2hereore the oral philosophy o these oderns9 like their

teaching about nature9 can interest us only as uch as reports oa dissection o a corpse9 or these oderns have applied theirattention and analyzing diseberent %A'ergliederungE0 not lessto souls epty o lie than to a nature without lie.

Endnotes

%10 =*F: 2he French translation preaces the article with the

ollowing Huotation ro -t. Oartin: +e l=Esprit des *hoses>,ol. II9p. MM.

2ous ceuG Hui entrent dans la carriZre sainte par de siplevell[it[s et non point par les proondeurs des grands principes etde lAintelligence9 se /Ztent sur les s. [critures9 et de pr[erence surles [vangiles et les livres sapientauG9 parceHuiEils y trouvent desruits tous venues9 et HuEils nEont pas la peine de les cultiver pourles aire na\treQ ais aussi9 il est rare Hue la nourriture HuEils

prennent le p[n[tre bien avant9 tant HuEils ne cherchent pas ]percer /usHue dans le suc de lEarbre. Ils sont dans ce genre coeles gens du onde Hui sont accoutu[s ] sEebauer du parudes feurs9 et ] fatter leur go^t par toutes les productions de laterre9 sans conno\tre aucun des proc[d[s Hui les ont air cro\tre9 etsans verser la oindre sucur pour en dirige la culture. Oais aussi9ils ne peuvent pas _tre copt[s au rang des cultivateursQ leurnourriture est pr[caire et ils peuvent trZs ais[ent se trouver au

d[pourvu pour leur subsistance. 4nn9 ils sortent du v[ritable [tatde lEhoe9 ou de lE[tat proph[tiHue Hui est la seule [poHue delE[criture o` lEhoe soit une terre en culture.

%5ll those who enter into the holy active lie by indecisiveintentions and not at all by eans o the proundities o grandprinciples and o intelligence9 throw theselves on the 7oly


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-criptures9 with a preerences or the *ospels and the Books o+isdo9 because they nd there the ruits already given withoutthe trouble o cultivating the or aking the grow. But it is alsorare that the ood they take penetrates very ar9 as long as they donot seek to tap into the sap o the tree. 2hey are rather like those

en o the world who are accustoed to surround theselveswith the perue o fowers9 and to seduce their senses with allthe productions o the earth9 without knowing any o the processesthat akes the grow9 and without eGpending the least sweat inthe direction o their cultivation. But also9 they ay not becounted in the rank o cultivators. 2heir nourishent is precarious9and they could very easily nd theselves without the eans osubsistence. Finally9 they depart ro the true state o an9 the

prophetic state9 which is the only period o written history wherean is a ground under cultivation.0

%0 =*F: 2he e3ect o suggestion on sleepwalkers9 the use ohypnotis or NeserisE ade a huge ipact throughout the1Jth century. 2his continued into the ?th century9 ;ooyeweerdreers to it in his student article ro 1J1@9 R


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%0 BaaderAs note 1: In the divine region9 the production hasalways been9 the preservation is always9 and the reunication!reintegration$ will always be. Aeuvres posthumes de St> 2artin9,ol. II9 p. ?#. I we regard the essence o the spiritual an %-eenote M below0 as having sprung in an unediated way ro the

*odhead9 then we ust acknowledge it to be eternal9 both in thesense o a parte ante9an eternit< -hich is past: as -ell as a parte

post%an eternity which is to coe0.

=*F: 5s will be seen9 Baader distinguishes the divine region rothe eternal insoar as it applies to huans. ;ooyeweerd does thesae. ;ooyeweerd uses the edieval word NaevuE todi3erentiate the huan suprateporalro the divine 4ternal.

%M0 =*F: N2ernarE is a ter that Baader reHuently uses or a triad oters. 2he 2rinity is the original triad or 2ernar.

%0 =*F: NSchein"Gegen-art9E Npr7sence apparente.E

%"0 BaaderAs note : I true 2ie has three diensions9 andappearanceDtie has only two9 then the alse tie can have onlyone diension.

=*F: Baader thus has three regions o tie: the 4ternal9 theteporal and the inernal !the real o deons who have opposed*odEs 4ternity in a nal way$.

%J0 =*F: Baader speaks o aniestations in the teporal asNrevelation.E 2his is also ound in ;ooyeweerd9 a act that puzzled-teen. (evelation is the relation o eGpression. -ee also revelation.

%1?0 =*F: 2his is the dualis: the opposition is itsel opposed. 2hereis a religious dialectic o opposites that cannot coe to anyresolution. Baader speaks o this elsewhere. It is also helpul inunderstanding ;ooyeweerdEs view o the religious dialectic indualistic *roundDOotives.
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%110 =*F: *eneration is related to the 4ternalQ nourishing orsustaining is related to the teporal. 2his re is purely inernal.

%10 BaaderAs note #: Oany o our odern philosophers see tohave no concept o this danger o lie9 or they in act seek the

beginning o lie in this cessation or death !which should9 as adangerous ystery9 have always reained or rested in its latentstate$. Ynlike 6roetheus9 these odern philosophers do not wantto ignite their torch o lie ro the heavenly !higher9 generating$Fire. Instead9 they want to ignite it ro the inernal anddestroying re. Fro this basic errorLthe deication oreternalization o appearanceDtieLcoes their idea that the prooo the iortality o the soul is based on its own capability or

innite iproveent. -o this poor soul9 pursued by itsperectibility throughout all eternity9 like the eternal wandering=ew9 ust su3er the punishent o 2antalus o not ever being ableto re/oice in a copleted eGistence and blessedness. ant did notescape ro this thought in his proos or the iortality o thesoul. Ooreover9 there is no other way to deonstrate theiortality o anEs integral being 9+asein. Btre int7gral0 eGceptto develop true lie within hi. For ro the oent that the

driving orce o this Xie is gained within hi9 there can no longerbe any doubt or hi as to his iortality. 2hat is9 this %drivingorce0 brings with it the ull realization o this Xie. It is /ust asipossible to doubt this as it would be or a tensionDspring!assuing it had consciousness$ to doubt its elastic nature.

=*F: BaaderEs use o the word N/riebkrachtE or Ndriving orceE isechoed in ;ooyeweerdEs use o the word Ndri/krachtE in reerring tothe NotiveE power o religious *round Ootives.

%1#0 =*F: 2he eaning o periculum vitae is RlieEs peril9P but ishere used in the sense o N5ngstE or Ndread.E +e associate NdreadEwith ierkegaardEs /he *oncept of +read. But in that book heakes eGplicit acknowledgeent o BaaderEs infuence. -ee alsoFriedrich 8elEs article on&ngst9 where he discusses periculuvitae. http:www.riedrichDkueel.dedoc5ngst.pd
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%1@0 =*F: BaaderEs view o our teporal world is that we have notnally decided one way or the other whether we accept *odEs lawor whether we will oppose it. 2he teporal is an inDbetween tie9preparing us or the end o tie when that choice is Ged one wayor the other.

%10 =*F: NGeset%tseinE ro NGeset%E or law. RGestet%tseinE is beingplaced under law9 a RbeingDttedP into the teporal. 2he CenterRsetsP or RtsP the being in tie9 and there is oveent withinthe periphery o tie. NVerset%tseinE is being displaced into theteporal. -ee below.

%1M0 BaaderAs note @: 2his idea should be careully considered: the

disappearance %Versch-inden0 o the Center occurs by theopening o a center that ought to have reained closed !becauseeach aniestation is liited by a corresponding occultation$. Forthis opening o that re that destroys all substantiation9 o whichwe have /ust spoken9 a re which one also calls the consuing reo 5ngst and o the abyss9 shows itsel to be without a oundation%entgr#ndet9 abim70. Ooreover9 as we shall show in the seHuel tothis article9 especially in the note9 R,orgetragene ganz

verstndlich achen9P why this loss o oundation occurs throughthe opening o his center. For the opening o this Center that oughtto have reained closed is only possible by the closing o thatwhich should reain open9 that is by the closing o anotherCenter9 the Center o Xie o this being. 2he rst center is called by

=acob Boehe Rthe center o naturePQ and we have hi to thankor the coplete knowledge o the double center in each andevery being.

%10 =*F: what is an Router centerSP I believe that it is a center setup by the creature in presued autonoyQ it is a presued centerthat results in a dualistic dialectic. 2his presued center is neithereternal nor yet ully inernal. 5s we shall see9 Baader speaks oNautonoyE in this way.

%1"0 =*F: 2he reerence is to =ohn ":@@
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Te are o %your0 ather the devil9 and the lusts o your ather ye willdo. 7e was a urderer ro the beginning9 and abode not in thetruth9 because there is no truth in hi. +hen he speaketh a lie9 hespeaketh o his own: or he is a liar9 and the ather o it.

Baader uses the eGpressionprotos pseudon. -o does ;ooyeweerd.-eeprotos pseudon>

%1J0 =*F: 2he *eran has NaufhebenE or sublating o tie. 2heFrench uses Nsuspendre.E

%?0 BaaderAs note : 2he aous antinoies o ant or thecontradictions that entangle every being that nds itsel in this

tie and in this space9 can o course be eGplained by the Fall andby the displaceent %Verset%ung0 o such a being !ro out o theCenter o a region into its periphery$. +hen thereore an9 whowas originally destined to be suprateporal 9#ber dieser Zeit09 orin the Center itsel o this teporal antle %%eitlichen(#lle09 butnow nds hisel in its periphery9 eels a resistance9 acontradiction9 a continual opposition in each act o his true being9how great ust this resistance be or a being who was destined tolive in the true tie9 and who now nds hisel below evenappearanceDtie9 and in alse tie. In the second and thirdvolues o his Cudas 4schariot9 6roessor ;aub gives us valuableglipses into the terrible situation o such a being.

=*F: 2he ter N%eitliche h#lleE can be ound in ;ooyeweerd asNti$deli$k mantelE %teporal antle0. 2he French translation usesthe words Ncette envelope temporelle.E

%10 BaaderAs note M: Kbserve that this only concerns a separationo the action9 and that the rebellious being continues inwardly9through his essence9 to be bound to *od.

%0 BaaderAs note : Both tie and space are eGplainable only bythe descent o a superior Being into a ore liited region. 2hat iswhy an anial does not eGperience tie. 5lthough it lives in this
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then to the teporal. 2his is the sae idea o BaaderAs !althoughin a di3erent work by hi$9 that ;ooyeweerd arked and crossDreerenced where it was Huoted by Kthar -pann and 2heodorXitt. -ee y article9 W;oooyeweerd9 -pann and the 6hilosophy o

2otality9 ? 6hilosophia (4orata9 !??$9 1D.

%"0 =*F: Namor descenditE: Nlove descends.E

%J0 Baader cites -t. Oartin: Esprit des choses9 II9 p. 19 tr.-chubert II9 1#:


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=*F: Baader is not here saying that our reason was not allen.(ather9 the iutable laws that govern the teporal are nottheselves allen.

%#?0 =*F: 6hilippians :M9 is the teGt that speaks o ChristEs

kenosis:

+ho9 being in the or o *od9 thought it not robbery to be eHualwith *od:But ade hisel o no reputation9 and took upon hithe or o a servant9 and was ade in the likeness o enQ

%#10 =*F: C. ;ooyeweerd: Christ as the


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estU K eliG culpa9 Huae tale ac tantu eruit habere(edeptoreU

%K truly necessary sin o 5da9 which by the death o Christ isdone awayU K happy ault9 which erited such and so great a

(edeeerU0

5n interesting article showing the ipact o this idea in art is by,ictor T. 7aines: R2he Iconography o the FeliG CulpaPhttp:www.uwo.caenglishforilegiuvol1haines.htl

%#0 BaaderAs note 11: In y work ber den 5lit% als Vater des!ichts%Concerning Xightning as the Father o Xight0 I have shown

that the one who denies *od9 in stopping the generation o thedivine Xight within hi9 really denies only the -on and not theFather. (eal atheis is the denial o the truth o Christianity.

%#M0 BaaderAs note 1: Non datur pa' 3subsistentia? impiis%peaceLa coon essenceLis ipossible or the ipious0. =*F: I a notsure where Baader derives this Huotation. 2he idea sees to relatepeace or rest with oneEs universal essence or law.

%#0 =*F: BaaderEs idea o NautonoyE was uch appreciated by5braha uyper. ;ooyeweerd also ephasizes the autonoousnature o philosophical thinking that is opposed to *od.

%#"0 BaaderAs note 1#: +e say that soething weighs down onanother being or burdens it when that being is contained !orcoprehended$ in the orer in a way that it nds itsel at thesae tie suppressed in the developent9 or in the ascent o9 its

powers. But we say that a being is heavy in itsel when it lacks thenecessary powers to preserve itsel in its native region !in its law$9and in this way cannot unold itsel %de s=e'pandre0. It is in thispassive sense that we will use the eaning o this word Nweight.EKur odern physicists have not always ade this distinction9 sothat they understand the center o gravity to reer both to thecollection o lack o power %nmacht0 o a heavy being as well as


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the opposite eaningLthe collection o powers o the supportingcenter that carries and supports this lack o power. I in this wayone conuses the active Center o gravitation with the passivecenter o gravitation in both physical and oral beings9 then onecannot see clearly in either one region or the other.

%#J0 BaaderAs note 1@: It would be better to distinguish betweenthe soDcalled eGpanding %unolding0 powers and the contracting!condensing or attracting$ powers. -t. Oartin naes the %orer0NpowersE and %the latter0 Nresistance.E -t. Oartin thus distinguishesbetween the supporting or ullling 6ower ro the containing6ower %the resistance0. For whatever ullls9 carries on high9 andwhatever epties9 contains.

2he perect eGistence %+asein0 o each nite being supposes thatthis being is contained or coprehended in its generating6rinciple9 and that this sae 6rinciple ullls it. -o this 6rinciple isits Xaw !its Circuscription9 mschreibung$9 which ullls it. 2herst action %the generating0 ust always precede the nite being!as its true a priori$. It ust show itsel as superior to andindependent ro the action o the nite being. For every law is

characterized by this independence9 priority and superiority. Butthe ulllent o this Xaw cannot take place without the action orthe cooperation o the nite being itsel. 5nd only through thislatter act %o ulllent09 through which the containing9 generating6rinciple also reveals itsel as ullling or unolding %&usbreitung0itsel in the nite being9 does the innite 6rinciple %the law0coprehend itsel by the ediation o these nite beings. For onlyby eans o the !organic$ di3erentiation and uniting o thecontaining power and the ullling power9 which copletes itselby the ediation o these nite beings !creatures$9 is there thenrepeated in this creature the di3erentiation and original unicationo the sae powers which9 as we know9 produce the circularoveent and the sensation %Empndung0 o eternal Xie in theholy and original 2ernar. Ooreover9 each nite being ay beregarded as a liitation %N5egren%ung9E NabscissionE0 o the 5llD


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present9 and it only occurs through the selDdenial o the innitebeing9 which creates or sets outLars or places %set%t0Leachnite being. 2he innite ars or places %set%t0 the nite being9

/ust as the giving o love is9 at its basis9 nothing other than anaration o the beloved opposite %Gegenstandes0 through a

denial o oneEs sel.

2here is thereore a holding within %4nnehalten0 !or renunciation$%NVerleugnung9E NsuspensionE0 by the innite BeingLas thisproducing and generating Xove. 2his Xove awaits an answer rothe side o the generated being9 the denial o his own nite sel9and by this negation the rearation o the producing Being. 5ndit is only by this denial %o hisel0 by the produced being can he

reveal his own creative essence9 in realizing and propagating theiage %o *od0. I he does the opposite9 then he will only reveal orreproduce hisel. =ohn 1:1# %R+hich were born9 not o blood9 noro the will o the fesh9 nor o the will o anVP0

In this true sense9 y riend von Oeyer says in his 5l)ttern f#rhDhere Wahrheit9 !Frankurt: Br)nner 1"1" I9 p. M$ that theulllent o the eGistence o a created being !its Blessedness$

can only occur through the utual and reciprocal sacrice o theCreator and the creature. I we look closely9 we can see ro thisreark that original sin was the isuse o this divine ability toreproduce.

5s to the theory o the containing power and the ullling power9o which I have given the rst eleents9 I ust add9 rst: thecontaining power is at the sae tie the representing and therefecting power. It gives the basis or what we call the irror o a

being.

-econd9 several o our odern philosophers have noticed thehostility between the containing power and the ullling power inatter or in teporal beings. But these philosophers !e.g. Fichte$have allen into the error o seeing this hostility as original andconstitutive9 instead o seeking the cause o this disorder and


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hostile discord in the root o this teporal being. For a doublecenter ors the basis o each being9 and reveals itsel as a doubledesire: !1$ the longing o the being to reain within its own centerand !$ the desire to develop all o his powers therein9 that is tounold hisel or to go ro out o itsel. I say that this double

desire was in no way originally in a hostile opposition. Kn thecontrary9 the one power seeks the other9 because it needs theother power in order to realize itsel. 2hat is9 the containing powerneeds the unolding or coprehending power as its Gegenstandtobe unolded. +ithout it there would be nothing that could becontained or coprehended. 5nd the unolding power needs thecontaining power as its Gegenstand to be unolded. But whenthese two powers utually deny this service to each other9 instead

o each developing the other9 they then utually restrict eachother. -uch a beingLthe teporal universeLthen displays theeGpressive iage o the sta3 o 7eres9 with its separation o thetwo snakes ghting each other. Kr one ay observe a third orce!that naed ater the ancient 7eres$9 aintaining theeHuilibriu between water and re or the preservation o thebody. 2he sybol o the sta3 o Oercury is thereore9 as -t. Oartinsays9 an ineGhaustible eld o knowledge and instruction. 5nd our

philosophers9 i they want to direct their attention anew to thedualis o teporal beings9 should strive to atho the eaningo this sybol

:

%@?0 =*F: 2his is a very iportant ootnote and deserves closestudy. 5dditions were ade in the French translation9 soe owhich have been incorporated here. Kther additions9 such as theFrench use o Nl=espace inniE or N&ll"Gegen-artE see to iss thepoint o the teGt9 and have not been incorporated. NGegenstandEeans Rthat which is overDagainst.P 2he French translation9 Nsonsu$et9E does not adeHuately give this eaning.

-ee the neGt note or specic coents. For Baader the a priori isontical. -ee also ;ooyeweerdAs use o a priori.
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2he sybol on the sta3 o 7eres9 with two serpents9 should notbe conused with the 5esculapii sta39 with only one snake9 which isa sybol or the art o healing or edicine.

2he idea o discord in the (oot is also essential to understanding

;ooyeweerd. Baader9 ollowing Boehe9 speaks o this root as adouble Center9 which can be directed either towards or against*od. ;ooyeweerd speaks o it as a religious antithesiswithin the(oot.

%@10 =*F: NeleentsE or NactorsE are what ;ooyeweerd callsteporal Naspects.E 2he autonoous person tries to nd a centeror the diversity o the teporal within his or her own selhood and

not in the true2otalityor Ynity. 2his attept is the NabsolutizationEo the teporal9 the attept to nd a alse center.

%@0 =*F: Baader hisel was a ining engineer and was widelyrecognized or his research regarding eGplosives.

%@#0 BaaderAs note 1: 2hereore the separation ro the centerakes itsel known to the rebellious being as an oppressive orce9and or the being !an$ who has allen by teptation or attraction

to an inerior center9 it is eGperienced as an inability or aweakness. For the rebellious one has isused his power9 and theab/ect one has erred in weakness.

%@@0 BaaderAs note 1M: 2he -un is that which supports the earth9and ullls it with lie9 /ust as it supports all the planets in theirdistances ro her in a anner proportionate to the refeGion oher solar powers. For this refeGion each planet is Ged by the -un

as its ulcru9 and proceeds ro the -un. 2he opinion acceptedby our astronoers that the sun by its enorous ass seeks todevour and to destroy the earth and planets9 and that this is onlyprevented by a blind centriugal orce !which no one knows what itis or where it coes ro$Lthis opinion or anner o viewing thesolar syste is the ost unworthy that one could invent o itsgrandeur and living harony.
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%@0 =*F: 2he ollowing Huotation ro -t. OartinEs Xe nouvehoe9 p. ? is added to the French translation in reerence toNcollectionsE ade by the evil one:

2oute transposition ait ce HuEon noe un coposition9 coe

la position norale ait la siplicit[ de lE_tre. XEhoe sous lesloiG de sa atiZre est eprisonn[ et born[ de tous les cot[s: il aallu pour les lier ainsi9 HuEon rasseblt9 dans une sorte dEunit[9les puissances9 les orces et les acult[s HuiEil avoit laiss[ sortir deluiD_e9 et HuEil avoit diss[in[es dans toutes les r[gions9 poury op[rer le d[sordre de ses plans ipies et ensongers. XEenneiappuyer encore sur les cha\nes dont on lEa charg[ et cherche parDl] ] traiter9 coe son /ouet et sa victie celui HuEil a eint

autreois de voulour traiter coe son ai. Oais ce double poidsraaseblant et concentrant9 de plus en plus9 dans une unit[ lespuissances et acult[s de lEhoe9 le rend dans sa privation_e9 une nouvelle iage de cette unit[ HuEil auroit durepr[senter dans ses /ustes d[veloppeens: alors cette haronieconcentr[e r[couvrant naturelleent une sorte de rapport aveclEharonie sup[rieure et libre9 elle lEattire insensibleent ] elle9 etelle en reoit les secours donEt elle est susceptible selon la [sure

g[n[e et restreinte.%4very transposition akes what one calls a coposition9 /ust asthe noral position akes the siplicity o being. 2he personunder the laws o his atter is iprisoned and liited on all sides:in order to link the it is necessary that he gathers together9 in asort o unity9 the powers9 the orces and the aculties that he hadallowed to escape ro hisel9 and which he had disseinated inall the regions in order to carry out there the disorder o hisipious and untrue plans. 2he eney still supports on the chainso which he has been placed in charge9 and he seeks by the todeal with9 as his toy and his victi9 the one who he hadpreviously pretended to want to deal with as his riend. But thisdouble weight gathered together and concentrated9 ore andore9 in a unity o powers and aculties o an9 provides back to


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hi in this deprivation itsel9 a new iage o this unity which heshould have represented in his true developent: thereore thisconcentrated harony9 naturally collecting a kind o rapport withthe superior and ree harony9 is iperceptibly attracted by it9and it receives ro it the help to which it is susceptible in a

hindered and restrained easure.0

%@M0 BaaderAs note 1: Knce evil has arisen9 it is ipossible tooverthrow it so long as it reains in the condition o partiality ordivision9 /ust as an illness ust reach its ace so that it can beradically destroyed. Kne ust thereore coence by allowingevil to coe out o its state o division so that is collects itsel orthat it shows itsel with uncovered head9 so that one ay capture

it. But this articial ebodient proceeds only through theoutward ebodient I have spoken o in this teGt9 and this ray olight will suce in order to ake coprehensible how the good6rinciple itsel akes use o this outward ebodient9 in order toattract it to its opposite pole. 2hat is9 the head o the serpent9which ust be trapled upon by the Central Oan9 so that on theirside other huans can annihilate the libs o this serpent.

=*F: 2he reerence to trapling on the head o the serpent echoes*enesis #:1:

5nd I will put enity between thee and the woan9 and betweenthy seed and her seedQ it shall bruise thy head9 and thou shaltbruise his heel.

=*F: 2he reerence to the good 6rinciple aking use o evil bydirecting it to the opposite pole sees to reer to the back and

orth dialectic that characterizes theoretical thought that seeks itscenter within the teporalQ this dialectic is itsel a git o *odEsgrace.

%@0 BaaderAs note 1" reers to Cor. :19

%For we know that i our earthly house o this tabernacle were


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dissolved9 we have a building o god9 a house not ade withhands9 eternal in the heavens..0

+e should notice9 that this universal law or all ebodientrepeated itsel or the =ews in their national ebodient and the

subseHuent dissolution o this outward ebodient9 ater its %the=ewish nationEs0 goal !the uniying o the dispersed pieces o thehuan soul$ had been accoplished9 or ater this ebodientcould no longer serve the collecting. Solutio corporis t cumcoagulatione spiritus. et coagulatio spiritus t cum solutionecorporis%the dissolution o the body causes the coagulation o thespirit9 and the coagulation o the spirit causes the dissolution othe body0.

By the words R-pirit and Body9P we should not ean to designatetwo eleents o a being9 but rather two beings ro two di3erentregions9 each one o who has taken or in its region and showsitsel as ebodied in this region. For Nebodient9E i taken in itstrue and general eaning9 eans the ulllent o thedevelopent o a being. 2hat which ors the Center o a thingust also succeed in building its periphery. Vis e$us integra. si

conversus fuerit in terram %ro unrathEs Xatin version o the7eretic 4erald 2able: RIts orce or power is entire i it beconverted into earth.P0

=*F: 2he antiD-eitic rearks cannot be eGcused9 but perhapseGplained by the act that there was at this tie no =ewish state.

%@"0 =*F: Xev. 1:11 says9

For the lie o the fesh is in the blood: and I have given it to youupon the altar to ake an atoneent or your souls: or it is theblood that aketh an atoneent or the soul.

%@J0 BaaderAs note 1J: (ather we can say9 in the whole oappearanceDtie it is only an who ay open hisel to perversebeing9 that is9 insoar as he opens hisel to it. 5nd eGternal


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nature can thereore be considered as a oridable and powerulshield9 by eans o which the Creator keeps closed the outh othe ather o lies9 so that he cannot speak out his blaspheyagainst *od. 5nd so that this dead and ortiying word9 revertsand returns to its creative center9 which constitutes its perpetual

punishent. For each being ust be nourished by and live rothat which it has itsel generated. I nevertheless this corruptedbeing by eans o an enters into appearance tie9 the-criptures then speak o its coplete /udgent9 as an 4vent%Ereignis0 which will enter in only at the end o this appearancetie. 2he concept o a cleansing re %6urgatory0 thereore includesthe continuance o the earthly dead an in his teporal antle.5nd the KrthodoG Church is correct to ake no strong separation

between 6urgatory and 7ell during the continuation o thisteporal world. For on one side9 eGternal nature in its integrityopposes the perect ebodient o evil. 5nd this orces9 so to say9on the other side9 a ediating action9 such as we have discussedin an earlier note9 which draws evil out ro its divided oentsor its organs9 to let it work its plunder9 in trying to drive it out roits estate.

%?0 =*F: 2he French has NcommunicationE but the *eran isNGemeinschaft.E

%10 BaaderAs note ?: 2he direct or coplete9 total action is herethe Central action9 which is ore oten reerred to as the +ord.

2he original teporal work o prial Oan was to gradually unitewithin his being all rays o this central action !o the +ord$9 andthereore to let the +ord becoe huan within hisel. 5becoing huan which9 as we know9 *od 7isel undertook9 ateran neglected his duty. 5ttept thereore to understand thisoriginal teporal work o an9 letting the ystery o theIncarnation o the +ord approach you.

%0 BaaderAs note 1: -uch a being is inwardly epty o Xie !theCentral 5ction$Q that is9 it lacks the +ord. 2his being9 heavy by itsnature9 is also dub and dark by its nature9 or not able to speak or


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to shine ro out o itsel. -uch a being speaks !shines$ onlyinsoar as an akes it to speak !shine$ or to act. But we ustdistinguish this passive dubness and darkness ro an activedubness and darkness9 or there is a distinction between a nonDirror and a reractory irror. Ooreover the philosophers have

continually incorrectly understood the words NeGternal world.E 2heytake this eGpression in the general sense in which one says9 thateach thing ust have an eGterior as well as an interior.

For it is /ust the distinguishing and puzzling character o this outeror eGternal world that it is only thatLonly eGternalLor that it lacksan inner ulllent and oundation !a utility and an eptiness9which constitutes the dubness o this world$. 2hereore9 i an

copletely gives hisel over to this eGternal world9 then it doesnot only not nourish hi inwardly9 or leaves hi epty9 but it alsounceasingly draws an outwards9 and epties hi ever ore9 likea true bloodDsucker9 or i the use o a new word is peritted9 like aNheartDsucker.E 2hereore I said on p. 1J o y little workber dasheil> &bendmahl %Concerning 7oly Counion09 that we ndourselves in this world to be under the power o a being Rwho doesnot cease to eat our body and to drink our blood !our soul$.E

Finally9 the person who copletely identies with or conuseshisel with this eGternal world coes in the end to believe thathe hisel has the sae utile !epty or inwardly nothing$ nature.Ynhappily9 this is a belie that is only too coon aong ourodern philosophers who call theselves natureDphilosophers. Itis the proton pseudos !the rst and ost basic error$ o theirphilosophy.

%#0 =*F: 5ccording to Baader9 part o an was eanated9 partcreated. ;ooyeweerd also has a view o double creation ohuanity.

%@0 =*F: (o. ":1J says:

For the earnest eGpectation o the creature waiteth or the
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aniestation o the sons o *od.

%0 =*F: divinae particulam aurae eans Rparticle o divinebreath9P ro 7orace: -atires II9 9 .

%M0 =*F: 1 Cor. 1:@D@:

5nd so it is written9 2he rst an 5da was ade a living soulQthe last 5da was ade a Huickening spirit.7owbeit that was notrst which is spiritual9 but that which is naturalQ and aterward thatwhich is spiritual. 2he rst an is o the earth: the second an isthe Xord ro heaven.5s is the earthy9 such are they also that areearthy: and as is the heavenly9 such are they also that are

heavenly. 7owbeit that was not rst which is spiritual9 but thatwhich is naturalQ and aterward that which is spiritual. 2he rstan is o the earth9 earth: the second an is the Xord roheaven.5s is the earthy9 such are they also that are earthy: and asis the heavenly9 such are they also that are heavenly.5nd as wehave borne the iage o the earthy9 we shall also bear the iageo the heavenly.0

%0 BaaderAs note : 2he -on is generated9 the -piritLthe Being

that stands in an unediated way under ;ivinityLis breathed outor eanated9 and nature is created. 2hat is why it is only throughthe -on that an can participate in the divine generation so thatin turn the eanated -pirit ay itsel eanate and %anEs0created nature ay itsel create.

2here is not one huan who cannot convince hisel o the trutho our theory o heaviness every day and in each oent o his

lie. For does he not eel hisel reed ro the relationship oheaviness eGactly to the eGtent that he again obtains a directcounion with his 6rinciple9 that is9 when he goes out ro tieand elevates hisel above itS I an rescues an illuinating truthro out o the darkness o error and lies9 i he rescues a living andeGpansive power ro out o the urdering power o egois9 or ihe rees a power in the ordering o active nature ro out o the


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chains o its physically inert and passive nature !a reeing that isobserved and carried out in agnetic operations$9 then he eelshis (ootDBeing elevate and unold itsel. But each opposing actonly oppresses and copresses hi ore9 and akes hi oreaterial9 or so to say9 oGidizes hi.

%"0 =*F: 2he reerence sees to be to I =ohn :119

But he that hateth his brother is in darkness9 and walketh indarkness9 and knoweth not whither he goeth9 because thatdarkness hath blinded his eyes.

-iilar words are attributed to Christ in =ohn 1?:#:

2hen =esus said unto the9 Tet a little while is the light with you.+alk while ye have the light9 lest darkness coe upon you: or hethat walketh in darkness knoweth not whither he goeth.

%J0 BaaderEs note #: Schelling=s &llegem> Zeitschrift von+eutschen f#r +eutsche9 1"1#9 1. Bd. # 7.9 p.#1". %Baaderpublished in -chellingEs /ournal0

%M?0 BaaderAs note @: Insoar as this -pirit or this +ord is onlyover us or only outside o us9 it is not in its place9 and thisdisplaceent !Oetastasis$ which reveals itsel in a tension9 causesillness everywhere9 as one knows. 5nd it is this tension whichakes itsel elt as the heaviness o which I have spoken. 4lectricaltension gives us a very instructive eGaple o this9 or such atension can only be eGplained by a displaceent or disorder in thepoles9 although this concept has not yet been accepted by our

physicists. Ooreover this electrical tension is only nished with ashock or an ipulse and with a spark or a fash9 so it allows us toprophesy at all ties that the universal disorder will also end in afash9 which is the copletion o /ustice9 or the universalrestoration o the poles.

%M10 =*F: 2he reerence appears to be to (oans :DM9


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For when we were in the fesh9 the otions o sins9 which were bythe law9 did work in our ebers to bring orth ruit unto death.But now we are delivered ro the law9 that being dead whereinwe were heldQ that we should serve in newness o spirit9 and not%in0 the oldness o the letter.

%M0 BaaderAs note : In the nal analysis9 the act o ounding oro ebodient or each being resolves itsel into two steps: in asubordination and in an elevation. For a being can only nd itselounded insoar as it has obtained doination over what is naturalto it9 which is coprehended in hi and ro hi !Oatt. #:1$%R5nd whosoever shall eGalt hisel shall be abasedQ and he thatshall huble hisel shall be eGalted.P0 5 being that has not ade

lawul use o the power given to hi since his originLa being whohas not held within that innerness that should be held and reainheld in his inwardnessLhas thereore opened that which shouldhave reained closed9 and has also closed what should havereained open or hi. 2o such a being it would be utile or theiperative to say that he should have kept this within9 unless Xovehad not itsel coe and again given to hi this power necessaryor selDcontrol9 a power that was lost in the Fall. !C. =. Boehe:

+rei ;rin%ip>chapter 19 sections ?D1$.Ooreover it is essential to note that this closing or sinking%,ertieung0 takes place in the successive unolding o the lie o abeing !an unolding9 which constitutes his history$. 2his unoldingiplies that what in a previous epoch constituted the higher !thepeak$ o this being9 in the ollowing epoch ust constitute thelower or the basis. 5ll the revolutions noted in the history o beingare thereore9 as the eGpression says9 only an overturning o thisorder9 or a new elevation o that which ought no longer to beelevated. For eGaple9 the oring powers o the earth9 i theyelevate theselves in a new epoch over and against theorganizations o which they should only or the oundationQ orthe anial powers in huans9 i they are elevated over the powers


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o the -pirit. -ee *8gler: +arstellung der heiligen SchriftenI.section 11.

4leentary concepts concerning 2ie 5s Introduction to

the

3 Essays Franz Baader

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