7. Jacob Boehme

Thus, for Jacob Boehme, evil does not have its roots in that which one explains, but in that which we find as “groundlessness” without the need for explaining it. But the latter appears thereby, as if of its own accord, as a counterpart of good. And now evil, the unsuitable, the harmful in the world becomes for Jacob Boehme itself a counterpart, in contrast to good,—just as we become aware of ourselves through contact with an object. We move along in space; we do not think of ourselves. But we begin at once to think of ourselves if, for instance, we knock our head against a window. Then we become aware of ourselves through the counterpart, through the object. Just as Jacob Boehme confronts consciousness with the counterpart, just as he experiences himself through the counterpart, so the good, the suitable, the advantageous and useful becomes aware of itself, for Jacob Boehme, through the fact that it has to preserve itself in the presence of the harmful and unsuitable. It becomes aware of itself in that “evil” became the counterpart of good, like the objects that are experienced through collision with the external world.