Portrait of Dionysus Andreas Freher,

as designed and engraved by Jeremias Daniel Leuchter,

for the frontispiece of the ‘Paradoxa Emblemata’ manuscript (BMS 5786),

found page 104 of Charles Muses’ 1951

‘Illumination on Jacob Boehme’.

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🌿Today’s sharing from the Blue House of Via-HYGEIA, is a rarity penned by Boehmian scholar and theosopher Dionysius Andreas Freher, found in Christopher Walton’s 1856 ‘Notes and Materials‘, page 316 to 318, written in tiny XXVIII paragraphs.🌿After Lotus de Paini writing about plant symbolism and the human journey, after Simone Weil in her exegesis of Plato’s ‘Timaeus‘, using the image of Man as a plant growing roots down in the earth and up in the heavens, now Dionysus Andreas Freher writes about ‘The Growing of Vegetables’, according to Jacob Boehme’s visionary Theosophy…🌿’Notes and Materials‘ is both of an awe-some and nightmarish nature…due to its benevolent chaotic editing that makes reading more of an archeo-logical than a bibliophilic exercise! The usage of ‘floods of lengthy notes‘ on some pages taking more space than the normal text is bewildering-like reading texts from two separate screens at the same time! The tiny typeset is also making clarity difficult, and so on. But, Christopher Walton having inherited many of William Law’s papers, discovered that they contained also original manuscripts from Francis Lee and Dionysus Andreas Freher, thus providing an unexpected wealth of rare-if not unknown-texts from the later generation of English Boehmists.🌿Adam McLean has published from it, Freher’s ‘Process in the Philosophical Work‘, and John Madziarczyk has published ‘Hermetic Behmenists: writings from Dionysius Andreas Freher, and Francis Lee‘, a worthy effort to edit Walton’s treasure-trove…Links to both works are provided below. We will publish from it more works by Francis Lee & Dionysus Andreas Freher, soon, as God allows🌿

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‘THE GROWING OF VEGETABLES,

with RESPECT to their YEARLY RENEWING in Spring-time,

as described by Behmen’

I. Heaven and earth make up but one principle and are the two chief constituent parts thereof, to be compared in a sense unto male and female: so that the concurrence of them both is necessarily required, for the generation of all sorts and kinds of earthly things.

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II. The properties of Nature therefore in the earth, which on the third day of the creation, when they were in conjunction with the eternal Word moving them especially, could produce, without concurrence of the sun, all sorts and kinds of vegetables, can now do the same no more. But, because of their being after the fall and curse, half-dead and impotent, they want now the sun’s heat and light, for to be thereby raised-up, stirred and enlivened.

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III. All the Seven chief Properties of nature, together with their lesser subordinate qualities, are in every seed, but in various degrees and orders; so that some of them lay more or less deeply hidden therein, and others are more or less outward and nearer to activity, according to the different kinds thereof.

But all are without a manifest distinction, as if they were all but one and the same thing: wherefore then they must also be without qualifying or exerting their several distinct faculties, till the seed be thrown into the ground.

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IV. All the same properties are in the earth also, but in several degrees and orders, variously different, according to the different constitutions of places; and in the earth no less than in the seed, they are impotent, shut up into death, and overpowered by its cold astringency. Because then the earth hath its own center precipitated down from the sun, nay set as it were in opposition over against it, so that it must be more passive than active, its properties could never be able to raise up any qualification in the seed, unless they were first raised up themselves, by the influence of heat and light from the sun.

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V.  When this begins to be done, and goes further on gradually, the Properties begin to be stirred, and are enabled gradually to operate, each of them according to its own nature; for the heat, which is the next degree to the light, is unfolded and raised successively more and more out of the cold astringency.

And so therefore an agreeable conjunction or union is made between the properties of the earth and those of the seed, which later are taken in, and supported and strengthened by the former.

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VI. Provided, that the Properties of that particular ground or place wherein the seed is sown, be not in their constitution too much contrary, but agreeing more or less with the properties of the seed in their condition and order, or kind. For else the grain or seed is taken in indeed by the earth, but not so the properties of that seed by the properties of the earth. Seeing that there can be no conjunction, or at least no agreeable living union between them. And from hence therefore ariseth a slow and week vegetation, or also sterility, and a total corruption of the seed. This Behmen illustrates by a similitude taken from a mother’s entire kindness and affection to her own natural son, and the same mother’s lesser tenderness, or total carelessness towards a step-son.

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VII. These two then in conjunction, viz. the natural contrariety and strife of the three first properties, in the earth and seed; and (2.) the sun’s influencing power, not only raising up that strife by its heat, but also gradually reconciling it in its light, are the cause of all and every vegetation.

And this is an harmonious answerableness to the two eternal principles. For like as Eternal Nature tendeth always forwards in and by war and strife of the three first dark properties, to their transmutation into peace and light and glory, which is obtaineth in the second principle of light and love; so doth also Temporal Nature tend or press always forwards, to its perfection in its kind, or to a transmutation of its inferior properties, to be made in and by the light or tincture of outward nature, which is hid in everything, and fully obtained in the full maturity of every fruit.

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VIII. This conjunction between these two is always broken in the winter, by the then predominant astringent cold. But, as soon as the properties of the earth can have the heat stirred and raised in them again, this conjunction is renewed, and their strife begin afresh. And so from hence it is, that in every tree yearly new twigs and branches are produced; and from every root or seed, a new vegetation springeth up, which is thus more particularly described by Behmen.

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IX. The sun’s heat warmeth and stirrreth the quality of water, or the water spirit, and so also the material water or sap, both in the earth and in the seed. And then the light of nature, in and with that sweet water spirit springeth up; which maketh all the other properties moving and stirring also. For there is now a mutual affecting, touching, penetrating, and working of the properties in one another, when nevertheless each of them constantly to its own natural inclination, and cannot therefore but act accordingly.

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X. All the other qualities, besides the sweet water and light being in themselves but dark, harsh, cold, rough, astringent, bitter, dry, etc., are thereby naturally made sensible of this light and water’s being their end and aim, or their only desirable treasure, refreshing, softening, tincturing, and reconciling them. Wherefore then in this their sensibility or natural tendency, pressing towards perfection, the vegetation is now carried on by their own natural strife and contrariety. For the seed is now impregnated with a new life according to its kind (note: by sensibility here is meant a natural tendency or propensity towards that which is, and brings them to their perfection, and may rationally be conceived to stand in such proportions or analogy with respect to sensibility, as the proportion is between the knowledge and reason of man, and that which more or less is answering thereunto in beasts.)

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XI. This new life being still surrounded with death, and encompassed with a gross, hard, unprofitable husk, shell, etc., cannot spring up beyond it, and so not manifest, or exert itself, but by breaking through that dead inclosure, putting of the same, and leaving it behind in and to the earth. And here that death lieth, so much spoken of by Behmen, and applied to the regeneration, according to the words of Christ, ‘the grain of wheat cannot bring forth fruit, except it fall into the ground and die‘.

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XII. In this mutual affecting and touching of all the qualities, the sweet water-spirit tasting as it were, the bitter and harsh qualities, it naturally stretcheth forth itself, flying or retiring from them as much as it can, which Behmen illustrates by a similitude of a man tasting an astringent bitter gall, who naturally caggs at it, and wideneth his palate, showing thereby a natural antipathy against astringency and bitterness. (note: This word tasting is such an expression as that former of sensibility; and may, together with what now followeth, be illustrated, by what we see several such liquors as are of contrary or disagreeing qualities do, when mixed together.)

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XIII. But this sweet quality with its water and sap, thus flying and retiring in its antipathy, from the bitter and astringent, makes them but more eager to follow after it, and causeth the astringent spirit especially, to press more earnestly upon it; which causing is nothing else, but a more lively stirring and raising up its internal property, desiring to be by that sweet water refreshed, to satisfy its own natural dryness, and to have also such fit subject before it, as may be capable of its operation.

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XIV. This operation is according to the natural inseparable constitution of this astringent quality, a continual attracting, coagulating and (in conjunction with the heat) a drying and thickening the water or sap. Whereby this cometh to have such or such a visible colour, and palpable figured body according to the kind of first seed.

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XV. This flying and pursuing after going on thus continually, until the water is all consumed, and the sweet quality is made all impotent, so that it can at length retire no further, is the true growing  or vegetation in this four elementary world; wherein it cannot be done but so successively, gradually, and by little and little.

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XVI. For this sweet quality with its water kindle more and more from above by the sun’s heat, and pressed upon from beneath by the bitter and harsh qualities, cannot but fly and retire in its natural antipathy more and more, not only first springing up above the ground, and not only stretching forth itself on every side as in a circumference, but also pressing directly forwards, or rather upwards to the sun, for to escape as it were, their violence. But being always further and further pursued by the other contrary, and especially by the astringent quality, it cannot but be successively more and more coagulated and compacted: and so therefore successively a long and round stock or stalk groweth up.

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XVII. The stalk is always thicker below on the bottom, and thinner or smaller above in the height, decreasing in its quantity by little and little. And this is from the sweet water-spirit having first its full strength, but losing it successively more and more; till at length it grows so weak and impotent, that it cannot retire any higher, but must submit, and be as it were captivated by the other properties.

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XVIII. The different colours and the altercation of them, made severally in one and the same vegetation, wherein we may see that first below the herb or plant appears whitish, and is then changed into green, brown, yellowish, etc., are from the various predominancies of the different qualities, in the outmost surface of the stalk, affected by the sun’s heat and light.

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XIX. The branches, leaves, knots, etc., have all their original from that continual strife between contrary qualities, which is sometimes carried on more regularly and gently, and sometimes as in a storm or violence: which latter especially is a cause of the knots, and must be supposed wherever we see a knot, that there hath been such a vehement assault made upon the sweet water, that it was like as if  at its period, but that it had strength to escape and get through again. (note: In ‘Signatura Rerum’, Behmen declareth this figuration of the knots, etc., much deeper, and more reflecting upon the generation of eternal nature, saying for instance:’Each of the properties pursue the sweet water: Mars raveth and rageth, Mercury is terrified at it; and Saturn, by his strong impression, maketh this terror or crack (which is salnitral, according to the third property of nature.) corporeal; and thus the knot comes to be. In this terror, Mercury goeth on a side, and taketh Venus along with him; which causeth a spreading forth of twigs and branches, etc..’)

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XX.  When the water is so far spent and dried up, or coagulated and compacted by the sun’s heat from without, and the first stringent property within, and consequently the sweet quality hath so much lost its strength as that it can no more press forward to preserve itself, it is necessitated to yield to the contrary qualities. Which it doth by spreading out the little residue of its sweet watery essence, as in a round court or ball, and admitting all the other qualities therein into. And this now is the generation of a round bud or head, which the astringent spirit compacteth, and wherein all the rest do further act they parts, each of them according to its own natural drift, until another grain or seed be therein produced in a perfect answerableness to that first, out of which this growth came forth.

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XXI. In this bud, the sweet quality with its water may now be compared in a sense to a pregnant woman, which having conceived a seed (the other crude qualities) into her womb, must now further herself bring it to maturity, and labour for an opening and bringing forth thereof, for this sweet water must bring forth from hence the proper natural child of all the other properties.

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XXII. These children are the various leaves of the flowers and blossoms, of so various, and sometimes also mixed colours. All which are no more (like as the green leaves were on the stock below) of the water quality nature’s and condition, but according to that of all the other qualities, and their manifold combinations.

For the sweet water now impregnated with all these qualities, cannot bring forth children according to its own, but needs bring them forth according to the constitution of that seed, which it is impregnated with.

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XXIII.  When these red, white, yellow, blue, etc., children are brought forth, the sweet mother thereof groweth all faint and weary, and is not able to nourish them very long. For they are not only very tender as to themselves, but also, with respect to this mother, are upon a certain good  account, only as it were her step-children. Because not generated freely, nor from, nor according to her own natural quality, but according to the others, and as by constraint, when the sweet quality was decayed, all the others had overpowered and captivated her.

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XXIV.  When therefore the sun’s heat from without presseth upon these tender flowers and blossoms, all the qualities in them are stirred up and enlivened. For the spirit of life, even that true vegetable life, which is in every vegetation, according to its kind, is now exalted in them to the highest degree. Seeing then that these tender flowers are for this strong spirit, too weak and cannot bear it, they must surrender their various noble virtues, which they send forth from them, in a lively pleasant smell or perfume; but they themselves must soon after fall away and wither. And so now from hence the vegetation decreaseth, and turneth back or downwards, in a good and true sense and respect, though in another it goeth still forwards, to the maturity of the seed or fruit.

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XXV. For in this flourishing and blossoming of the vegetables, (even of thorns and thistles also,) a conjunction is made manifest more or less between time & eternity, or earth & paradise.

And eternity as it were beholds, or represents itself in time, by a visible image, partaking more or less both of the one and the other. For in this smell especially, something of a paradisical property is opened: the meaning of which is not this, that the smell itself, foreasmuch as it can be perceived by the earthly sense, or nose, were purely paradisical, for it is according to the condition of this third principle, but only that something of a paradisical property doth lie and open itself more or less, according to the different kinds of vegetables.

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XXVI. This paradisical property showeth forth also its own signature, by the manifold beautiful colours; when the temporal earthly property expresseth its character, by the subtle green leaves, surrounding the blossoms and flowers.

For the various colours are according to the various dispositions of all the other qualities, besides that of the sweet water, and are rightly also called their colours; yet, they are not absolutely their own, so that they could produce them without a concurrence of the hidden inward world.  But there is in this blossoming a trans-mutation (of the sulfur and its sal, says Behmen, wherein all the qualities are understood) into paradise, or into a paradisical property and joy. (Note: This is such an expression again, as we had several the like above, and it is used by Behmen frequently, upon various occasions and different maters. In this sense, wherein the harsh, dark and bitter qualities can be conceived to be naturally desirous after their perfection, reconciliation, rest and satisfaction, they may be said also to be rejoiced, that is content, satisfied and acquiescing, when they have obtained it. Moreover, a real proper joy, delight and pleasure is caused and raised in man, when he beholds the wonderful workmanship of God in Nature, more especially when he understands how a paradisical property is manifest therein.)

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XXVII. In this conjunction now between time & eternity, or earth & paradise, that highest degree consisteth, which the spirit of life in all the vegetables, but in each according to its kind and capacity, is or can be exalted into; and which degree can now further not rise any higher. For though even afterwards also, in the full maturity of the fruits, something the like is opened again, and manifested after such a manner, in the pleasant smell and taste of the fruits; yet, this which is here done in the blossoming, is the principal thing, with respect to the inward hidden world; though that other may be called the principal thing also, but only with respect to this outward four elementary world, and the chief benefit, which is brought forth, thereby, unto creatures. From hence, therefore the vegetation turns, as it were back or downwards, unto earthliness.

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XVIII. For, seeing that the kingdom of this outward world is but temporal, having its own dominion, or government, as a principle by itself, and lying moreover under the curse and vanity, this paradisical property with its image, character, and signature, cannot make a very long stay therein, but withdraw soon into its own centre. And this third principle according to its own natural right or privilege given unto it on the third day of the creation, and confirmed immediately after the deluge, is only for such a grain or seed to be brought forth from the blossom, as may be perfectly according to the sort and kind of the first, and may have it in the same quality and capacity of the bringing forth and multiplying again after the same manner.

And thus the Circle of Vegetation is ended or concluded, by the end’s returning into its own beginning. (note: As Time and Temporal Nature herself shall terminate, page 5 and 6).

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Appendix

The above mentioned paragraph

by Christopher Walton

from page 5 and 6 :

‘…And that this revelation, or unfolding of the treasury of God’s counsel, is the last that divine wisdom will impart, that it betokens the approach of the great day, and the close of time, would appear plain and manifest (like all other great truths) from the nature of the thing. For what can the opening of the seventh seal be, (declared by the works in question, which as observed, it is proposed to disseminate through all nations, as a standing miracle, and their last trumpet,) but the throwing open by God of the everlasting doors of the kingdom of grace and nature; whereby all people and kindred and tongues, may see with their own eyes, the completing development of the tree of good and evil of the human life, with its several fruits.

And when only could it fully manifest the essential wonders of itself (or SPEAKING OF THE ETERNAL WORD IN TIME), but as every flower and fruit and other mystery of outspoken life opens and completes the revelation of its being from first awakening in its matrix to its ultimate development in a beautiful aromatic flower, or delicious fragrant fruit, (that is, from the ideal image or figure of life, in the universal mirror-world of the Divine wisdom, through the degrees of nature, by the concomitant working of the Divine FIAT, till it becomes substantial essence or life, beauty or form, colour, fragrance, and taste, to the understanding of the supreme SOLE ENTITY OF GOD, His alone Wisdom, Power, Riches, and Glory, by the intellectual creation, ‘to the praise of His Glory:’) When, then, could the mystery of the seventh seal be opened, but in its own time and place-AT THE END OF TEMPORAL NATURE.

‘Behold the fig tree and the trees; when they now shoot forth ye see and know of your own selves that summer is now high at hand; so likewise ye, when ye see these things come to pass,’-what things but the blossoming of the Divine revelation, when translated Enoch (who was the father of Methusalah, who was the father of Lamech, who was the father of Noah,) appears again in spirit and power, making known, from his in-turned ex-turned vision, the similitude of the Holy Trinity in the shapes, form, and figures of the creation; shewing the Formed WORD in all visible things, and revealing all mysteries within and without,-‘Then know ye that the Kingdom of God is high at hand.”

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Source: 

Christopher Walton’s 1856

‘Notes and Materials’

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Source

for the title page picture:

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