he rejoices. I feel the wretchedness of another, I suffer with him; in alleviating his wretchedness I alleviate my own;—sympathy with suffering is itself suffering. The joyful feeling of the giver is only the reflex, the self-consciousness of the joy in the receiver. Their joy is a common feeling, which accordingly makes itself visible in the union of hands, of lips. So it is here. Just as the feeling of human misery is human, so the feeling of divine compassion is human. It is only a sense of the poverty of finiteness that gives a sense of the bliss of infiniteness. Where the one is not, the other is not. The two are inseparable,—inseparable the feeling of God as God, and the feeling of man as man, inseparable the knowledge of man and the self-knowledge of God. God is a Self only in the human self,—only in the human power of discrimination, in the principle of difference that lies in the human being. Thus compassion is only felt as a me, a self, a force, i.e., as something special, through its opposite. The opposite of God gives qualities to God, realizes him, makes him a Self. God is God, only through that which is not God. Herein we have also the mystery of Jacob Böhme’s doctrine. It must only be borne in mind that Jacob Böhme, as a mystic and theologian, places outside of man the feelings in which the divine being first realizes himself, passes from nothing to something, to a qualitative being apart from the feelings of man (at least in imagination),—and that he makes them objective in the form of natural qualities, but in such a way that these qualities still only represent the impressions made on his feelings. It will then be obvious that what the empirical religious consciousness first posits with the real creation of Nature and of man, the mystical consciousness places before the creation in the premundane God, in doing which, however, it does away with the reality of the creation. For if God has what is not-God, already in himself, he has no need first to create what is not-God in order to be God. The creation of the world is here a pure superfluity, or rather an impossibility; this God for very reality does not come to reality; he is already in himself the full and restless world. This is especially true of Schelling’s doctrine of God, who though made up of innumerable “potences” is yet thoroughly impotent. Far more reasonable, therefore, is the empirical religious consciousness, which makes God reveal, i.e., realize himself in real man, real nature, and according to which man
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