2021/08/05

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Creative worship

by Brinton, Howard Haines

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  • 6 Currently reading

Published  by G. Allen & Unwin, ltd. in London .
Written in English

    Subjects:
  • Worship.,
  • Society of Friends

  • Edition Notes

    Statementby Howard H. Brinton.
    SeriesSwarthmore lecture,, 1931
    Classifications
    LC ClassificationsBX7731 .B75
    The Physical Object
    Pagination94 p.
    Number of Pages94
    ID Numbers
    Open LibraryOL6773460M
    LC Control Number32011016
    OCLC/WorldCa2191079





Howard Brinton as a Theologian and Apologist for "Real Quakerism"

Howard Brinton as a Theologian and Apologist for "Real Quakerism"

Howard Brinton as a Theologian and Apologist for "Real
Quakerism"
Anthony Manousos 

Anna Brinton: A Study in Quaker Character (Pendle Hill Pamphlets) eBook : Mather, Eleanore Price

Anna Brinton: A Study in Quaker Character (Pendle Hill Pamphlets Book 176) eBook : Mather, Eleanore Price: Amazon.com.au: Kindle Store






Anna Brinton: A Study in Quaker Character (Pendle Hill Pamphlets Book 176) Kindle Edition
by Eleanore Price Mather (Author) Format: Kindle Edition

. . . Anna was born October 19, 1887. Charles and Lydia Bean Cox lived in College Park, a suburb of San Jose, California, and here their two daughters grew up in a redwood shingled house on a large comer lot. The streets, unpaved and without sidewalks, were lined with beautiful poplar trees. Yellow leaves raked into heaps in the autumn made lovely bonfires. There were few homes near them. But the little Friends’ meeting house was less than two blocks down the street. Here Anna and her younger sister, Catharine, learned to sit quietly, and listened to more or less understood words, which they felt deeply and pondered. . . .

. . . She was strong, she was competent, she was concerned. But all this would have been useless without her vision and understanding. She had a sense which told her when a break was due: a picnic, or a dance, or a party. And to such festivals she gave the same degree of commitment that she gave to the most solemn occasions. . . .
-----

This is the story of Anna Brinton. The nucleus of the material used in this pamphlet was dictated by Anna Brinton in 1963, and has been supplemented by her written reports to the American Friends Service Committee from Tokyo in 1952-54. To these have been added the reminiscences of her sister, Catharine Cox Miles, and of Howard Brinton. 

The author is also grateful for material contributed by friends, much of which was presented at the Memorial Services held at Twelfth Street Meeting House and at Pendle Hill.

LA Quaker: The Making of 20th century Quaker Peacemakers: Anna and Howard Brinton

LA Quaker: The Making of 20th century Quaker Peacemakers: Anna and Howard Brinton



The Making of 20th century Quaker Peacemakers: Anna and Howard Brinton

Howard and Anna were both deeply committed peacemakers whose example can teach us much today, as I show in my pamphlet "Living the Peace Testimony: the Legacy of Howard and Anna Brinton" (Pendle Hill, 2004). Both left the academic world to join the newly founded AFSC and do relief work after World War I. They served as volunteers, freely offering their talents as writers and organizers. Anna went to Breslau, the capitol of Lower Silesia, the southeastern part of Germany, where she became involved in the feeding program. It was there that Howard joined her. Their marriage resulted from their joint commitment to be peacemakers and relief workers.


Both remained committed to the AFSC and peacemaking throughout their lives. When Anna resigned as Administrative Director of Pendle Hill in 1949, she took a job with the AFSC international relations program. When Howard and Anna went to Japan in 1952-1954, they went as representatives of the AFSC and Pendle Hill.[1] Anna immediately became involved in the two relief centers run by Friends in Tokyo, Setagaya and Toyama Heights. Located in an old military barracks, Setagaya had been converted into housing for over a thousand families. The AFSC Neighborhood center at Toyama Heights was a childcare center. Anna was not only a frequent visitor to these centers, she also traveled to Korea to support AFSC’s program work there.


Because the Brintons had no set assignment, they felt free to do whatever they felt led to do. Howard gave talks in various parts of Japan on a wide variety of topics related to Quakerism. According to Howard, his “most important achievement in Japan was to assist a group of Nichiren monks to plan a world pacifist conference to be held at eight major cities in Japan. These monks had been bomber pilots. Their experiences as bomber pilots made them pacifists. Their leader, Nittatsu Fujii, had been in India and under the influence of Gandhi.”[2] Seven foreign Quakers attended, but none of the Christian missionaries. “Although themselves pacifists,” wrote Howard, “[these missionaries] apparently did not feel ready to work with Buddhists.”[3]

Interestingly, Howard was not able to secure support from the American Friends Service Committee for this venture because “they feared too much Communist influence.” According to Howard, the American embassy in Tokyo (no doubt under the influence of McCarthyism) had spread the word that the conference would be infiltrated by Communists.

In his first speech, Howard “tried to show that all the great religions in the world were pacifist at the beginning.” His address was mimeographed and circulated widely. The fourth and final meeting was held at Hiroshima. There he and the Mexican Quaker Herberto Sein lived in a home built by Floyd Schmoe (a Quaker pacifist and CO who built homes in areas of Hiroshima destroyed by the atomic bomb).[4] Over 80,000 people attended this final meeting and there was also an elaborate parade described in detail by Anna Brinton.[5]

Howard said that these meetings were interfered with by Communists only at the closing meeting in Tokyo. There two of the Communists, a Canadian missionary and a Buddhist monk from Ceylon, attacked the United States for using atomic weapons.

Howard also spoke out against the U.S. use of atomic weapons and was congratulated by the Japanese. “The Japanese had suffered so much that militarists were very unpopular and pacifists were welcome,” recalled Howard.

Howard’s awakening to pacifism took place in Europe after World War I. He saw Quakers as having an advantage over other religious groups because “the Society of Friends has come through the war with hands unstained by blood that sacrifices might be offered for the healing of the nations.”[6] He argued that Friends have an opportunity to make a difference in the world because they were not part of the war propaganda effort. “[Friends] have many times been able to do things impossible to a semi-official organization like the Red Cross. In Russia they have circulated freely among all factions. They have carried supplies across the barriers of hate within the old Austrian Empire, where others had failed.”[7] Howard called upon Friends to move beyond quietism into an active engagement with service and peace making.

As a Quaker, Howard had always supported the Peace Testimony as a personal witness, but in the aftermath of World War I he came to realize that another world war was inevitable unless Friends and others took positive action to promote peace. “To refuse to fight evil with evil is only the first mile,” wrote Howard. “The second is to overcome evil with good.”[8] While tutoring German students in Berlin, Howard discovered that many of them were learning English in order to prepare for the next war. They did not accept defeat. “What Hitler was to plan later,” recalled Howard, “was already having its beginnings in the minds of the students.[9] Howard’s response was to write an “Appeal to German Youth,” which was later published in the American Friend in the USA.[10]

In this essay, Howard took a philosophical view of developments in Germany. He told German students that one of Germany’s greatest periods of literature and philosophy occurred when Napoleon was sweeping over Europe and had conquered their country. Howard argued that the German idealists were instrumental in saving humanity from eighteenth-century rationalism and scientism. Kant’s great achievement was to use “the critical methods of the new science which threatened to destroy humanity’s faith in itself to build up that faith anew on a surer basis”[11]

In Howard’s view, modern critics, especially psychologists such as Freud (whom he does not mention by name), had destroyed this German idealism and replaced it with a materialistic approach that dehumanizes human beings. Howard was particularly appalled by the use of psychological techniques for war propaganda.

Howard felt that scientists bore a burden of guilt for the unprecedented destruction wrought by modern warfare. He wrote, “The war through which we have just passed, has shown that modern science, which we supposed was devised to further civilization, can be used to reduce man to a beast, and destroy what the years have built up.”

Howard concluded by observing that the spirit of service and idealism is desperately needed in the postwar world. “The world is in pain. Men have lost their way. Another war will bring a new age of darkness and yet every move of the diplomatists of Europe increases the probability of another such war.”

Howard’s idealism was tinged with realism about human weakness. For this reason, he rejected the idea of inevitable historical or spiritual progress, an idea he associated both with Hegel and with his mentor Rufus Jones. According to John Cary, when Howard was asked what he thought of Rufus Jones, he replied: “He was too Hegelian.”[12] For Howard, human progress could best be described in that old phrase: “Two steps forward, one step backward.” Having experienced first-hand the brutality of modern war, Howard was far less optimistic than Rufus Jones and his generation. Although Howard was not as “disillusioned” as those of the Jazz Generation, he could to some extent understand and empathize with their “doubt and bewilderment.”[13]

It should be noted that after World War I, pacifism was embraced by most mainline Protestant leaders, as Patricia Appelbaum explains in her book Kingdom to Commune: Protestant Pacifist Culture between World War I and the Vietnam Era (University of North Carolina Press: 2009):

Most Protestant denominations during that period [after World War I] declared themselves opposed to war. Interdenominational groups like the Young Men’s Christian Association (YMCA) fostered pacifism. Many of the more than one hundred peace organizations founded in the 1920s had significant mainline participation and leadership.[14]

Because of their historical commitment to the Peace Testimony and their distinctive beliefs and mode of worship, Quakers had a unique role to play in this movement. “While chroniclers of Quaker history have often focused on Friends’ exceptionalism,” writes Appelbaum, “I would suggest instead that Quakers occupied a sort of borderland with respect to the Protestant mainline. They had by the turn of the twentieth century moved some distance away from their original sectarianism, and over the course of the century they developed many social and theological connections with the mainline. On the other hand, their beliefs and practices remained distinctive enough that those who joined them as converts experienced Quakerism as different from other Protestant communions, and many midcentury mainliners regarded the Society of Friends as model denomination different from their own.”[15] Applebaum sees the relationship between Quaker and mainline Protestant pacifism as “dialectical.”

During the 1920s, Howard did what he could to promote pacifism at Earlham College and elsewhere. Howard’s experience during the war also made him impatient with Friends who rest on their laurels or take a passive approach to peacemaking. In a 1926 commencement address to the graduating students at Barnesville, Ohio, Howard warned about the dangers of complacency during times of peace:

You are just old enough to remember how the great war came upon us and found us unprepared for the emergency. We had been thinking too much about traditions and not enough about the world around us. Finally we rallied from the shock and discovered that our peace testimony did not mean merely that we did not do certain things, it meant that we did do other things. We found our work in helping heal the wounds of war. Now that the number is growing who believe that only evil can came out of the war, we are patted on the back and told how wonderful we are. It is time for great humility. The truth is that since the stimulus of active relief work is removed, we are drifting back to our old negative attitude and peace means only that we don’t fight, not that we are endeavoring to make a world where peace is possible.[16]

Because Howard and Anna had both seen first-hand the horrific effects of war, they never lapsed into their pre-war complacency about the need to witness and work for peace. More will be said later about how the Brintons embodied the Peace Testimony both in their actions and in their writings.

Of particular concern to Howard (and to most Quakers at this time) was pacifism. The pacifist movement spread throughout Europe and the United States in the 1920s and 1930s, but the threat of a second war world caused some to doubt whether pacifism would be enough to stop the rise of militarism in Germany and Italy.

“Friends believed that their pacifism followed so naturally and inevitably from their other more fundamental principles that little is said about it in early Quaker writings,” wrote Howard.[17] Although some might question how widespread pacifism was among early Friends, twentieth century Quakers certainly felt the need to articulate their pacifist principles. Early Pendle Hill pamphleteers included A.J. Muste (1885-67), who wrote “The World Task of Pacifism” (#13, 1941) and “War is the Enemy” (#15, 1942), and Richard Gregg, who wrote “Pacifist Program in Time of War” (#5, 1939) and “A Discipline for Non-Violence” (#11, 1941). But it was Howard who articulated the theological basis for Quaker pacifism in a way that has had an enduring influence upon Friends.

As World War II broke out in Europe, Howard began writing essays on pacifism which were collected into a Pendle Hill booklet called Critique by Eternity (1943). In this booklet, which was widely used in Quaker First Day Schools, Howard lays out what have become the seminal ideas of Quaker peacemaking.

First, Howard argued that isolationism and pacifism are polar opposites. The true pacifist is engaged with the world, and seeks to bring about a peaceful society by eliminating injustice. A pacifist is someone who has experienced inner peace, usually within the context of a supportive religious community, and then seeks to bring out peace in the world through the elimination of selfishness. The root cause of war is a sense of isolation that leads to barriers between people—borders, tariffs, armies, etc.

In “Why Are Quakers Pacifists?” Howard uses a historical approach. He discussed the faith and practice of early Friends and observed that they did not write a lot about pacifism or the Peace Testimony because they were primarily concerned not with “right action in itself but a right inward state out of which right action will arise.”[18]

In “Blitzkrieg and Pacifism” Howard takes an approach rooted in biology (Howard frequently described Quaker approach to religion as “organic” as opposed to the “mechanical”).[19] According to Howard, violence depends on quickness because its very nature is mechanical and self-destructive. Pacifism, on the other hand, works slowly because it is an organic process. “The pacifist therefore cannot depend on blitzkrieg methods,” concludes Howard. “He must abide the slowness of organic. An inanimate bomb reaches its goal swiftly, annihilating whatever is in its way. A living object is soft and pliant, slowly adjusting its environment to itself. It must always depend on small beginnings, germ cells which are perhaps invisible. The pacifist is not afraid of minute beginnings, aimed at the distant future. Violence works quickly, but in the realm of life results are never swift.”[20]

In Howard’s view, curing the unhealthy tendencies in a violence-addicted society like ours will not be accomplished quickly through some kind of pacifist “wonder drug,” but will require a slow, organic healing process.

Like Gregg, Muste and others who regarded pacifism as a way of life, Howard was convinced that pacifism cannot succeed if it is based merely on facts, theories and intellectual concepts. True pacifism must be grounded in spiritual experience, and in a community where peace and reconciliation are practiced as a way of life. This “new pacifism,“ as Howard termed it, also requires discipline and training, not unlike that of a soldier. “As on the drill ground soldiers acquire the habit of obedience,” wrote Howard, “so, in the discipline and collective experience of the meeting, worshippers become wonted to heed the Captain of their souls.”[21]

Howard’s ideas about peacemaking have permeated Quaker thinking and still have relevance today. The Brintons’ commitment to the peace testimony also had an influence on their son Edward, who turned 18 one month after the Japanese attacked Pearl Harbor. Ed became a conscientious objector and served in a Civilian Public Service Camp (CPS). As a result, Anna took a special interest in the camps and wrote an essay called “Uncharted Education” for the Friends Intelligencer. In this essay, she reflected on the educational opportunities that CPS camps afforded—no doubt concerned about what might happen to young men like her son during this critical period.

Anna painted an idealistic picture of what life in a CPS camp could or should be like. Among other things, she proposed that they include adult study classes like those at Pendle Hill and the New York School for Social Research, and encouraged Friends to offer their services as lecturers and teachers. In the spring of 1943, Pendle Hill hosted a training institute for directors of CPS Hospital units. It also welcomed Friends and others involved with the Friends Ambulance Unit in China.[22]

It is characteristic of Anna that she would see the challenges of life in a CPS as an opportunity to grow spiritually and intellectually. She concluded: “The seriousness of the peace testimony in war time and the difficulty of exemplifying it in collective life under the draft bring a steady pressure on all C.O.’s. It is pressure that makes marble out of limestone. Pressure may produce from Civilian Public Service at least some superior and enduring qualities.”[23]

Her words proved prophetic. Many of the young men who served in the CPS camps, often under tremendous stress and pressure, and under conditions far from ideal, went on to become leaders in the Religious Society of Friends.

After WWII, Howard and Anna both became involved with the ecumenical movement where they became advocates for the Quaker Peace Testimony as an essential part of Christian witness.

Brinton attended the founding assembly of the World Council of Churches in Amsterdam in 1948, the year after Friends were awarded the Nobel Peace Prize for their efforts in relief and reconstruction following two world wars. Brinton wanted the assembly to adopt a pacifist stance and met with little resistance:

Those of us who were pacifists or inclined toward pacifism, found it surprisingly easy to introduce into the Report such declarations as ‘War is contrary to the will of God,’ ‘War as a method of settling disputes is incompatible with the teaching and example of our Lord Jesus Christ,’ ‘The church has always demanded to obey God rather than men.’

It was, however, disappointing to Brinton to discover afterwards that some of the delegates agreeing to these words were followers of “Christian realists” such as Reinhold Nieburh and adopted this stance with a mental reservation because it constituted “an unattainable ideal, a perfectionism impossible of achievement in this imperfect world” (390).
In Friends for 300 Years, Howard wrote a theological defense of pacifism against those such as Niebuhr and Barth who considered peace unattainable in a sinful world. Howard challenged Christian Realism with the Quaker belief in the Inward Light. Niebuhr felt that Christians had a responsibility to resist evil, even if it meant resorting to violence. As Howard explained in Friends for 300 Years, Friends believe that we must live according to the measure of the light that has been inwardly revealed to us, including Christ’s teaching that we “love our enemy.” Even though human beings are imperfect, and even though human society is flawed, we are obliged to follow Christ’s example to the best of our ability, as Spirit leads us.
“If Jesus was himself a pacifist, as even the Neo-Orthodox admit,” wrote Howard, “we must be pacifists also if we obey his command to follow him.”[24]
For Howard, the Quaker approach to Christian ethics is best summed up in a rejoinder by Joseph Hoag, a nineteenth-century peace advocate. When Hoag advocated the Quaker peace testimony in 1812, a member of the audience said, “Well, stranger, if all the world was of your mind I would turn and follow after.”
Hoag replied, “So then thou hast a mind to be the last man to be good. I have a mind to be one of the first and set the rest an example.”[25]
Anna did her bit to support peacemaking by joining the board of the AFSC in 1938 and serving for nearly 30 years. From 1958-1960 and from 1962-1965 she served as vice president of the Board. In 1965, she resigned from the Board due to old age and ill health.


At this time, Doris Darnell wrote a letter on behalf of the American Friends Service Committee in which she remembers with fondness Anna’s thirty years of service.

It is impossible to put into words what Anna Brinton meant to the AFSC. To new staff members I have said that at some point they must meet Howard and Anna Brinton. . . .

The day I most cherish in the past six months was that May Monday when the Personnel Department was to spend an hour at staff meeting interpreting our work to others. Through posters, brief comments, witty but informative flow charts we attempted to communicate some of the demands, pressures, and achievements. And then came the frosting on the cake when Anna Brinton spoke of the old days, illustrating the points she was making with humor, with telling anecdotes, with an obvious delight in having been part of it all. Her fund of stories, her interest in each person as an individual, her acceptance of human frailties made her beloved by all. We who knew her well will have a special feeling of being among the privileged many. How fortunate we all are whose lives were touched and brightened by hers![26]

In my pamphlet, “Living the Peace Testimony: The Legacy of Howard and Anna Brinton,” I address the question: What can we learn from the Brintons’ experience of peacemaking?

First, Quaker pacifism is not based upon intellectual concepts or an ideology. Rather it springs from a religious concern, inwardly felt as a “leading of the Spirit.”

Second, such leadings often involve reaching out to those who are seen by society as the enemy and building bridges of understanding.

Third, Quaker peace activism is not a profession or career, but a way of life.

Anna Brinton summed up the main elements of Quaker mission/activism as follows:

These [missions] were in no sense career activities, they were a kind of volunteering carried on without the spur of reputation. Even to assess prospects of success or failure played no real part in the effort. The important factor is obedience to an inward requirement clearly felt, and agreed to by one’s fellow members. With this impetus, ordinary men and women have undertaken extraordinary missions.

In fewer words, in a 1963 symposium on the “Spiritual Basis of AFSC Work” Anna told this anecdote: “Someone once asked a staff person at Pendle Hill if she liked her job, and the woman replied, ‘It’s not my job, it’s my life.’”

Through their writings and teaching Howard and Anna Brintons helped to clarify the spiritual, theological and historical basis for the Friends’ Peace Testimony. But it is in their lives that we see most vividly the Quaker spirit at work in the world. This legacy of peacemaking continues to be invaluable as we struggled to find our own way as Quaker peacemakers in the twenty-first century.




===
[1] Autobiography, p. 99. Much of this section is taken from Living the Peace Testimony, The Legacy of Howard and Anna Brinton, Anthony Manousos. Pendle Hill Pamphlet 372.
[2] See Brinton’s “World Pacifist Conference,” Friends Intelligencer, Sixth Month 12, 1954.
[3] “Buddhists, Quakers, Peace,” by Howard Brinton, The Friend, Sixth Month 10, 1954, p. 416.
[4] Autobiography, p. 102.
[5] Mather, p. 32: “We marched with yellow robed priests from Ceylon. Some Indians wore business suits, others their Prince Alberts. The Japanese were in stiff brocade. Priest Fujii and his monks and nuns, all newly shorn the night before so that their pates were smooth as ostrich eggs, were clad in white with yellow mantles. Many were beating fan-shaped drums. . . . The cadence of this refrain [“Hail to the Lotus of Perfect Truth”] ran through everything, greeting us on station platforms, giving a rhythm for our walking, and faintly or more loudly was heard at any hour of day or night. . . . We were feasted, flowered, and photographed, and put up at the finest of Yamagata’s Inns.”
[6] “The Present Strategic Position of the Society of Friends,” The Friend, Fourth Month 29, 1920, p. 518.
[7] Op. cit. p. 518.
[8] Op. cit. p. 518.
[9] Autobiography, p. 33-34.
[10] American Friend, Seventh Month 7, 1921, p 533.
[11] Op. cit., p. 534.
[12] John Cary, a professor of German at Haverford College, who is married to Brinton’s daughter Catharine.
[13] In “Quakerism and Progress,” written at the height of the Great Depression, Brinton wrote: “Through science we proclaim a god-like control over Nature and through science we reduce ourselves to the very nature we seek to control. The man of today is a pitiable figure. Driven back on himself because he has lost his material goods, he looks into his soul and finds it empty. It is an age of doubt and bewilderment” (Friends Intelligencer, Sixth Month 11, 1932, p. 439). Brinton argued that “my study of the evolutionary process has led me that we can go forward only by occasionally going backward.” This meant returning to a simpler, more “organic” way of life associated with Quakerism.
[14] Opus cit, p. 3.
[15] Ibid, p. 5.
[16] Delivered 6th mo. 4th, Olney Current, 1926?, pp. 16-22. Translated into German and reprinted in the German Quaker newsletter, Mittelungen fur die Freunde des Quakertums in Deutschland, January 1926. From the Howard Haines Brinton and Anna Shipley Cox Papers, Quaker Manuscript Collection, Haverford College Library.
[17] Friends for 350 Years, Wallingford, PA: Pendle Hill Publication, 2002, p. 196. Margaret Bacon in her note observed that “the expectation that members would not fight was probably less common in the seventeenth century than here stated” (p. 287).
[18] Critique by Eternity, Wallingford, PA: Pendle Hill, 1943, p. 21.
[19] Brinton’s ideas here may also have been influenced by Taoism and by the mystical works of Jacob Boehme, who was the subject of Brinton’s doctoral dissertation.
[20] Op. cit., p. 19.
[21] Op cit., p. 24.
[22] Pendle Hill Bulletin, #48, June, 1943.
[23] Friends Intelligencer, First Month 15, 1944, p. 42.
[24] Friends for 350 Years, edited by Margaret Bacon. Pendle Hill: Wallingford, PA, 2002.
[25] Ibid, pp. 196-7.
[26] Letter by Doris Darnell, Philadelphia, PA, October 30, 1969.

Amazon.com: Ann Liem Jacob Boehme: Insights into the Challenge of Evil

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Jacob Boehme: Insights into the Challenge of Evil (Pendle Hill Pamphlets Book 214) Dec 10, 2014
by Ann Liem
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Quakerism is founded upon the belief that the mystical encounter is central to religious life. We feel that God Speaks within the heart of every man in love, conscience and the revelation of truth, and will go on doing so as long as man exists to listen. From time to time, throughout history, He speaks with unusual force and clarity, revealing truth to a culture or to the entire world through prophets – devout and selfless men and women who prove their dedication to his purpose. Holy Scripture itself, we never forget, is the result of the mystical experience.

Within the Christian tradition, few purer, more dedicated instruments of divine revelation ever lived than the “little cobbler of Goerlitz.” Jacob Boehme. This extraordinary man – mystic, visionary, illuminate, clairvoyant – was born in 1575, forty-nine years before the birth of George Fox, and died in 1624 only a few months after Fox came into the world. Boehme has sometimes been called the most illustrious forerunner of Quakerism; but, reflecting on his life, one is struck by something more. His religious convictions, his earnest piety his manner of expression, as well as his family background and boyhood, are so similar to those of the founder of the Society of Friends as to suggest a profound spiritual kinship. Were they linked, these men who never met in life, by some grand plan involving the revelation of truth and the converting of a people to follow it? The question teases the mind and returns again and again as one compares their thought, the forces that molded their characters, and their writing styles, of which the tone, the cadence, even the figures of speech are alike, if not identical.
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The Mystic Will: Based Upon a Study of the Philosophy of Jacob Boehme by Howard H. Brinton | Goodreads

The Mystic Will: Based Upon a Study of the Philosophy of Jacob Boehme by Howard H. Brinton | Goodreads

The Mystic Will: Based Upon a Study of the Philosophy of Jacob Boehme

really liked it 4.00 · Rating details · 2 ratings · 1 review
This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work. (less)

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Hardcover284 pages
Published May 23rd 2010 by Kessinger Publishing

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Phil Calandra
Feb 24, 2016rated it really liked it
This clearly is the best and most comprehensive book which I have read on the life and mysticism of Jacob Boehme vis-a vis the political and religious climate of the period. The author, Howard Brinton, explains Jacob Boehme's mysticism in very understandable terms in ways in which other books have not succeeded in doing. Furthermore, the author has succeeded in interpreting several passages in various books written by Jacob Boehme which, heretofore, have been totally incomprehensible. The author further states that Jacob Boehme's philosophy was in constant modification which can be seen in his successive writings. This may have been in Boehme's difficulty in interpreting his own mysticism.
The author's main contention is that there are two wills in man, one which is directed outwards into nature toward the finite, and the other which is directed toward the infinite. The mystical experience is whereby "God" and the "Soul" are united in an indivisible experience which no symbol can adequately represent. The author contends that "God" is the Being of all beings and we are "gods" in Him through which He reveals Himself. Man can only divine things by identifying with the Divine. "Not I" (the ego) that knows but the "I am that I am" knows . Notwithstanding the foregoing, Boehme insists that man retains his individuality in this process. As aforementioned, although this book gives insight into Boehme which most other books fail to do, this is a complicated book which must be read and studied repeatedly. I believe this book is a valuable reference source and I would highly recommend it.
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야코프 뵈메

야코프 뵈메 (Jakob Bohme, 1575년 - 1624년 11월 17일)는 독일의 신비주의자이다. 독일어로 주로 저술한 최초의 사상가이기도 해, 신봉자로부터 붙여진 '피로소후스 테우트니크스' (독일의 철인)라는 이명으로도 알려진다. 루터파 교의를 배경으로, 파라켈수스들 신플라톤주의에 영향을 받은 독특한 자연 파악과 '신의 자기 산출'이라는 철학사상 드문 개념의 전개는 경건주의나 독일 관념론 등 근세의 독일 사상 뿐만이 아니라, 근대의 신비학에도 영향을 주고 있다.

주요 저서는 '아우로라', '시그나트라 레이룸', '커다란 신비', '그리스도에게의 길'.


목차
1생애
2사상
2.1신의 현현
2.2영원의 자연
2.3타락과 구제
3참고 문헌
생애[편집]

1575년, 북쪽 독일·오버라우짓트나이세강 유역의 도시 게르릿트의 근교, 알토 자이덴베르크 (Alt Seidenberg)에서 태어난다. 여기는 현재, 폴란드스리크후 (Sulikow)의 일부가 되어 있다 (자이덴베르크 자체도 폴란드령이 되어 있어, 폴란드어명은 자비두후Zawidow).

구두 직공으로서의 수양을 끝낸 뵈메는 1599년 이후 게르릿트로 구두 직공으로서 일해, 가정을 마련한다. 자기의 신비 체험을 엮은 '아우로라'에 의해서 한 번은 이단으로서 비난 당해 휴필하지만, 그 후 저술을 재개한다.

뵈메가 저술을 시작했던 시기는 확정할 수 없지만, 1612년 최초의 저작 '아우로라'가 완성된다. 뵈메는 후에 서간 중에서, 이 저술의 근저에 그 이전의 신비 체험이 있어, '12년의 사이 그것 (= 신비 체험)에 관련되었다' (아브라함 폰 존마페르트 충서간, 포이 켈트족판 팩시밀리 전집 제10권 수록)라고 말한다. 정규의 철학 교육 뿐만 아니라 고등 학교에서의 중등 교육도 받지 않은 구두 직공에게 이 작업이 곤란을 다한 것은 용이하게 상상된다. 뵈메 자신도 또, 이 최초의 저작이 문체와 내용의 양쪽 모두에 건너 난해한 것을 인정하고 있는 만큼이다. 그러나 동시에 이 저작에는 뵈메의 근본적 사상의 맹아가 나타나고 있는 것도 넓게 인정되고 있다. 뵈메는 상게의 서간에 대해 '아우로라'에 대해 '1권보다 많은 서적, 하나 이상의 철학이, 게다가 항상보다 깊게 할 수 있어 만들어진다'라고도 말하고 있다.

이하 같은 서간에 따르면서, '아우로라' 이후의 뵈메의 상황에 대해 말한다.

뵈메는 초 당신의 체험의 각서로서 '아우로라'를 저술해, 공개하려는 의도는 없었다. 그러나 친구에게 청해져 그 손원고를 대출할 때에, 이것을 필경하는 것도 나오기 시작해 '아우로라'는 뵈메의 교우 범위를 넘고, 게르릿트 시민에게 알려지게 되었다. 신비 체험이라는 개인적인 환시와 소박한 기독교 신앙의 합치로부터 태어난 자연인간의 관계에 대한 이 저술은, 그러나 당시 게르릿트의 감독 목사인 그레고르 리히타에는 루터파 정통 교의를 띠어나 빌려주는 것으로서 인식되었다. 리히타는 설교단상으로부터 뵈메를 이단 사상의 소유자로서 비난해, 이에 호응하는 시민은 공공연하게 뵈메의 집에 공격을 하는 등, 뵈메의 평온인 생활은 위협해졌다. 이 결과, 뵈메가 저술을 이후 하지 않는 것, 리히타는 교회에서 뵈메를 비난하는 것을 그만둔다라는 타협이 시의 당국의 중재에 의해서 정해져, 뵈메는 저술을 가까이 두게 되었다.

한 편으로 뵈메의 '아우로라'를 호의적으로 수용하는 사람도 일정수 존재했다. 그 중에는 귀족계급의 독서인도 있어, 뵈메의 정신적 지원자가 될 뿐만 아니라, 뵈메에 연금술 등 당시의 신플라톤주의적 자연철학 사상을 매개하는 것과 동시에, 독서의 기회를 주었다. 뵈메의 저작에 산견하는 라틴어는 이러한 친구들로부터 뵈메가 배운 것이 대부분이지만, 파라케르스스의 저술에 대해서는, 이를 직접 읽었다고 뵈메는 증언하고 있어, 연금술 용어를 '시그나트라 레이룸'·'커다란 신비'를 시작으로 하는 후의 저작으로는 많이 이용하고 있다. 또 이 독서는 뵈메에 늦은 연령에 이르러이지만, 자기의 저술을 반성해 말을 가다듬는 도움이 되었다.

뵈메는 화해의 협약을 지켜 새로운 저술을 실시하지 않았지만, 그 후도 리히타는 교회에서의 공격을 그만두지 않고, 시민을 선동하고 뵈메를 괴롭혔다. 또 친구들도 뵈메에 '아우로라'에 계속 되는 저작을 소망했다. 뵈메는 스스로의 침묵이 평화를 가져오지 않는 일을 알 뿐만이 아니고, 이 기간에 숙성하며 간 자기의 사상을 오히려 적극적으로 표명하는 것이 자기의 사명이라고 확신함에 도달한다. 1618년 뵈메는 저술을 재개해, 1624년의 죽음으로 도달할 때까지의 6년 간에 '시그나트라 레이룸'을 시작으로 하는 몇 개의 대저, 및 부수하는 소논문, 신봉자 앞의 서간 등에서, 정력적으로 그 사상을 이야기한다.

몇 개의 소론을 모으고 출판을 권하는 것이 있어 1623년에 '그리스도에게의 길'을 출판한다. 이 저작은 '아우로라' 같이, 격렬한 논의와 적의의 목표가 되어, 뵈메는 그 대응에 쫓겨 본격적인 저술을 할 틈을 잡히지 않을 뿐만 아니라, 게르릿트에 가족을 남겨 혼자 퇴거해, 드레스덴에 일시 체재하게 된다. 당분간 드레스덴에 체재한 후, 게르릿트로 돌아온 뵈메는 병을 얻어 죽었다.
사상[편집]

뵈메는 생애, 자신의 자각으로서는 루터파의 신앙에 충실했다. 뵈메의 사상의 제일의 배경으로서는 뵈메가 교회를 통해 받은 종교 교육을 들 수 있다. 자주 자연철학으로서 해석되는 그 사상도, 뵈메의 의도로서는 만년의 저작의 제목이 나타내 보이듯이 '그리스도에게의 길'로서 이야기 되고 있다. 그러나 그 사상은 뵈메가 정규의 교육을 받지 않았기 때문에, 전통적인 기독교형이상학의 신개념을 매우 내고 있다.

뵈메 연구자인 굴른 스키는 저술 재개 후 1618년부터 1624년까지의 뵈메의 사상의 전개를 4기로 나누어 각각을 물결의 내습에 비유하고 있다. 그 중 제4의 물결, 뵈메의 최만년은 '아우로라' 발표 시와 닮은 것 같은 소동의 와중에 있어, 그 때문에 뵈메는 서간이나 자신에게의 논란을 반박하는 소론의 저술에 쫓겨 자기의 사상의 전모를 말할 수 있는 양의 저술을 남기지 않았다. 따라서 뵈메의 사상의 전개는 그 이전의 3개의 물결, 한 층 더 최초의 제술 '아우로라'를 중심으로 말해진다.

굴른 스키에 의하면, 제1파는 저술 재개로부터 1622년까지의 시기로, 이 시기의 가장 갖추어진 책은 '세 개의 제원리에 대해' (Von den drei Prinzipien)이다. 계속 되는 제2파는 1621년 일찍부터 1622년 여름까지이며, '시그나트라 레이룸' 집필의 시기에 해당된다. 덧붙여 제3파는 1622년 가을부터 1623년 가을까지 맞아, 여기에는 뵈메 최대의 저작 '커다란 신비'를 포함한 제저작이 포함된다.

뵈메는 자기의 사상의 연속성에 강한 확신을 안고 있었다. 먼저 접한 서간에서도, '아우로라'의 저술의 난해 마을 미성숙을 반성하는 한편으로, 거기에 기술된 내용은 '아우로라'이전의 신비 체험의 몇 초 가운데 기다린 나무 방법으로 주어지고 있어 그것을 개진하기 위해서 필요한 언어가 부족하고 있었던 것이라고 술회하고 있다. 그러나 연구자의 사이에서는, 이 일관성을 인정하면서도, '아우로라'·'시그나트라 레이룸'·'커다란 신비'를 각각 정점이 이루는 사상의 영동을 뵈메 가운데 보는 것이 일반적이다.
신의 현현[편집]

뵈메가 본 비전은 만물의 신적인 실상이라고도 말해야 할 것이었다. 뵈메는 모든 존재 안에 신의 드라마를 보고, 우리 인간 모든 것은 신의 기쁨의 조사를 연주하는 악기의 현이라고 한다. '모든 것은 신이다.'라고 해 버리면 그것은 단순한 범신론이 된다. 그러나 뵈메의 범신론은 결코 단순하지 않다. 상태를 말로 표현함에 있어서 비전을 어떻게든 파악하려고 특수한 용어를 구사해, 신의 현상을 다이나믹하게 묘사하려는 그의 사상은 복잡 난해한 것이다. 그 기술은 신의 기원에까지 거슬러 올라간다. 신의 안쪽의 안쪽, 삼위일체의 신의 근원을 뵈메는 무저라고 부른다. 무저는 바닥없는 것, 다른 무언가에 따라서 근거가 되는 것이 없고, 또 바닥이 없어 무엇인가를 근거 지을 것도 없다.

이 어디까지 가도 아무것도 없는 무안에는 다른 '어느 것'을 요구하는 동경이 있다고 한다. 다만, 동경은 무한하게 퍼지고 있어 중심도 없으면 형태도 없다. 동경의 바다, 거기에는 아무것도 없어 아무것도 보지 않고, 아무것도 비추지 않는다. 말하자면 이것은 눈이 아닌 눈, 거울이 아닌 거울이다. 동경으로부터 밖을 향하고 있어 후도 하는 운동을 의지라고 하지만, 이 의지가 무저 중으로 향해 수렴해, 자기 자신인 무를 잡을 때, 무저 가운데 희미한 바닥이 생겨 여기로부터 모든 것이 시작된다. 의지는 본질의 구동력이며, 어떠한 본질도 의지 없이는 생기지 않는다고 한다.

의지는 바닥에 서는 것으로 밖으로 향할 수 있게 된다. 바닥이 생기는 것에 의해서 무저가 무저가 되어, 눈이 눈이 되어, 거울이 거울이 된다. 어느 것이 어느 것으로서 인식되기 위해서는 구별이 필요하다. 뵈메에 의하면 신으로조차 자기를 인식하려면 신 이외의 것을 필요로 한다. 그런데, 중심과 원주가 명확이 되는 것에 의해서 지혜의 거울로 불리는 것이 생긴다. 거울은 정신 (게스트)을 받아들여 모든 것을 비추지만, 그 자체는 무엇인가를 낳을리가 없는 수동적인 것이다. 지혜의 거울은 별명 소피아라고 한다. 소피아는 '받아 들이지만 낳지 않는다'라는 처녀의 성질을 가지는 무이다. 무라는 것은 소피아가 존재로부터 자유로운 것이기 때문이다. 이 자유로운 소피아를 보려고 의지는 거울을 들여다 봐 넣어, 거울에 자기 자신의 모습을 비춘다. 여기서 의지는 욕망을 부흥, 이마기나치오 (상상)한다. 이마기나치오에 의해서 의지는 품어, 정신으로서의 신과 피조물의 원형이 거울에 대해 직관되는 것이다.
영원의 자연[편집]

지금부터 신의 욕구가 밖으로 향하는 것으로 세계가 형성되지만, 이후 직접 우리가 보는 자연이 창조된다는 것은 아니다. 그 다음에 뵈메가 말하는 것은 가시적 자연의 근원인 영원의 자연이다. 그는 일곱 살(7개의 성질)의 영혼 혹은 성질에 의해서 만물이 형성된다고 한다. 성질 (Qual)은 근심 (Qual)이며 원천 (Quelle)이다. 이는 단순한 말 조합이라 생각될지도 모르지만, 지금부터 말하듯이 뵈메에게 말이나 울림은 존재의 본질과 깊게 관련된 것이다. 내용으로부터 하면, 존재가 다양한 모습으로 나누어지고 성질을 가지는 것은 시원의 융합으로부터의 괴리로서 근심이라는 의미로 받아들일 수 있다.

우선 제1의 성질, 그것은 욕망이며, 안쪽에 틀어박히는 기능을 가지고 있다. 차분함, 딱딱함이라고도 표현되는 욕망은 자기 자신을 질질 끌어 들여, 농축해 어둠이 된다. 이미 무저 중에서 일하고 있던 이 원리는 자연의 제1의 원리이다.

제2의 성질은 제1의 것과 반대로 밖으로 향하는 운동, 유동성. 이것은 찔러 날뛰어 틀어박히는 힘에 저항해 상승, 도주하려고 한다. 이 성질은 '아우로라'에서는 달콤함으로 불려 외로는 씁쓸함으로 불린다.

제3은 위의 두 개의 힘의 경쟁인 불안. 안으로 향하는 힘과 밖으로 향하는 힘은 서로 반발 시합, 한 편이 강해지면 한 편도 강해지므로 안정되는 것이 없다. 그것은 상반되는 면이 서로 운동하는 차바퀴의 회전같기도 하다. 불안의 고리의 회전은 한없이 에센치아 (존재물, 본성)를 낳는다. 이상의 세 개의 원리는 제1원리, 만물의 질료의 근원이다.

그런데, 제4성질은 열이나 불꽃으로 불리고 어둠을 다 굽고 빛을 일으키게 한다. 이 원리에 의해서 전의 제일 원리의 3성질, 어두운 불이 밝은 불로 바꾸어 죽음의 집으로부터 생명이 나타난다. 불안의 고리의 잔혹한 회전이 결과적으로 불의 날카로움, 그리고 훌륭한 생명을 낳는다.

제5의 성질은 빛이며, 열로부터 나온 것이면서도 다 굽는 파괴적인 열과는 반대로 부드럽고, 상냥하다. 이 성질은 기쁨과 은혜의 원리이며, 여기로부터 오감 (시각, 촉각, 청각, 미각, 후각)이 탄생한다. 사랑에 안겨 여기서 통일된 다양한 힘은 다시 밖으로 향해 퍼져 간다.

이 퍼져, 즉 제6의 성질은 울림, 소리, 그리고 말이다. 안에 있던 것이 이 성질에 의해서 밖에 현악어든지, 말해지는 것이다. 울림은 인식을 가능하게 해, 자연의 리를 분명히 해 앎과 관계한다. 정신은 여기까지 세분화하면서 전개해 온 것이지만, 리에 이르러 스스로의 전개를 충분히 인식한다.

그리고 마지막 제7성질에 대해 지금까지 전개해 온 것에 형태가 주어진다. 이와 같이 뵈메에게의 세계의 창조란, 신이 단번에 제작하는 것은 아니고, 신의 상상의 기능이 자기를 전개해 가는 것이다. 그 때 부정적인 요소가 큰 역할을 이루어 있는데 주목해야 한다. 세계가 생생하게 한 것이 되기 위해서는 장해가 불가결하다.

독일 관념론의 완성자 헤겔은 뵈메를 '독일 최초의 철학자'라고 불렀다. 대립하는 힘의 기능 중에 절대자가 자기를 실현해 간다는 그의 철학은 뵈메 중에 그 원형을 가지고 있다고 말할 수 있다. 다만 헤겔은 뵈메의 '혼란한 독일어'에는 벽역하고 있었다. 이 항으로는 개략을 봐 왔지만 실제로는 뵈메의 사상은 한층 더 복잡하고, 연금술의 특수한 용어나 기호와의 대응이 있어, 말의 사용법은 통상의 것과는 크게 떨어져 있다. 세계 중에 달콤함이나 씁쓸함이 일하고 있다고 말해져도, 보통 인간은 기묘한 인상을 받을 것이다. 그가 신비학에 물든 '무학인 구두 직공'이라고 비난해진다고 해도, 그 난해한 문장을 생각하면 이유가 없는 것은 아니다.
타락과 구제[편집]

그런데 현실의 세계를 바라볼 때, 거기에는 악이 넘치고 있다. 뵈메는 이 악의 기원에 대해서도 말한다. 전통적인 신학 상의 문제로서 완전한 선인 신이 세계를 창조했다면 왜 세계에는 악이 존재하는가 하는 것이 있다. 뵈메의 신관으로는, 신은 순수한 선인 것은 아니고, 어두운 면도 가지고 있는 것이지만, 그것이 직접 이 세상의 악의 원인이 되고 있는 것은 아니다. 가시적 자연의 창조 이전에 창조된 천사의 세계에 악의 기원이 있다는 것이다. 천사는 분노의 어두운 불과 사랑의 밝은 불을 정신의 원리로 하는 것으로서 창조되었다. 분노를 사랑에 따르게 하는 것이 좋은 것이지만, 자유로운 의지에서는 역도 가능하다. 그리고 천사는 자유로운 의지를 가지고 있었다. 대천사의 하나, 루시퍼는 자유를 마이너스 방향을 향해서 이용했다.

제1성질과 제2성질에는 악이 잠재적으로 존재하고 있었지만, 루시퍼는 이 두 개의 성질에 대해 스스로가 신타등응으로 하는 이마기나치오를 향했던 것이다. 루시퍼의 신에의 반역은 마이너스의 창조로서 자유의 에너지를 역류시켜, 어둠의 거울을 만들어 낸다. 어둠의 거울은 소피아의 거울과 달라 다양한 허상을 비춘다. 이것이 공상이다. 루시퍼는 어둠의 거울을 들여다 봐 넣고 공상에 놀아나 더욱 더 에고를 비대화 시킨다. 이렇게 해서 천사의 나라는 분노의 어두운 불이 불타는 지옥과 밝은 빛의 천국에 분열해 버린다.

그러나 신은 세계의 혼란을 그대로 두지 않는다. 루시퍼의 어둠의 창조에 대해서 다시 빛의 창조가 발동한다. 창세기 제1장에서 신이 '빛이 있으라'라고 한 곳이 이 창조이다. 여기서 시간과 공간, 가시적 자연, 그리고 인간이 창조된다. 최초의 인간 아담은 신이 자기를 실현해 온 마지막 도달점이며, 그 중에는 모든 것이 찾아내지고 천사에도 우수한다는 확실히 지고의 존재이다. 당초의 아담은 남자와 여자의 양쪽 모두의 성질을 겸비하는 완전한 통일체였다. 하지만, 아담도 이윽고 타락한다. 신으로부터 사랑받아 스스로도 스스로를 사랑하는 훌륭한 아담을 악마는 손에 넣고 싶었다. 악마는 아담을 유혹해, 불완전한 다의 세계에 아담의 마음을 향하게 한다.

이 타락에 의해 아담 안의 여성의 부분인 아가씨 소피아는 하늘에 돌아가 버렸다. 그와 함께 아담을 중심으로 조화를 이루고 있던 우주는 통일을 잃어 복잡한 다의 세계화한다. 아담은 고독이 되어, 신은 그것을 불쌍히 여겨 새로운 여성, 에바를 창조했다. 그러나 에바는 소피아의 완전한 대리는 될 수 없다. 아담은 에바 안에 소피아를 요구하고 남녀는 이렇게 끌리게 되지만, 성에 의해서 괴로움도 하는 것이다.

하지만, 아담의 타락은 루시퍼의 그것과 다른 점이 있다. 루시퍼가 스스로의 자유 의지로 신에 반역한 것에 비해, 아담은 부추겨지고 함정에 떨어진 것에 지나지 않는다. 그리고 인간은 시간 안의 존재이다. 시간에는 대립하는 것을 조정하는 기능이 있으므로, 인간의 죄는 용서될 가능성이 있다. 그에 비해 루시퍼는 영원의 존재이기 때문에, 죄가 속죄해질 수 없다. 신은 타락한 인간을 구하기 위해, 구세주 그리스도를 보낸다. 그리스도는 에바의 소피아화인 처녀 마리아로부터 태어났으므로, 아담이 상실한 남성-여성의 양극성을 가지고 있다. 말하자면 그리스도는 제2의 아담이다. 그리스도는 타락의 원래의 원인인 자유 의지를 방폐해, 완전한 수동성의 아래에서 십자가에 걸쳐진다. 이 제2의 아담인 그리스도에 모방하는 것으로 우리는 구해진다고 뵈메는 말하고 있다. 그리스도의 십자가를 짊어져, 나아가 박해나 조소를 만나 살해당하는 (장작이 되는) 일로, 불도 다 구울 수 없는 새로운 인간으로서 태어날 수 있다고 한다.


참고 문헌[편집]
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저서의 번역
'아우로라 동이 트기 시작하는 동천의 다홍색' 소노다탄 역, 소분사 (독일 신비주의 총서) 2000년 2월
'뵈메 소론집' 소노다탄, 오카무라 야스오, 마츠야마 야스시 국역, 소분사 (독일 신비주의 총서) 1994년 4월
'그리스도에게의 길' 후쿠시마 마사히코 역, 송뇌사 1991년 7월
'야곱 뵈메' 난바라 미노루 역 쿄우분관 (기독교 신비주의 저작집), 1989년전기 연구
난바라 미노루 '야곱 뵈메 열어 가는 차원' 목신사 1976년
신판 '야곱 뵈메 열어 가는 차원' 철학 서점 1991년
개정판 '극성과 초월 야곱 뵈메에 의한 연금술적 고찰' 신사색사 2007년
오카베 유조 '야곱 뵈메와 신지학의 전개' 이와나미 서점 2010년
노다또 남편 '르네상스의 사상가들' 이와나미 신서 초판 1963년