In the _Quæstionibus theosophicis_ Boehme makes particular use of the form of Yes and No for the separator, for this opposition. He says: “The reader must know that in Yes and No all things consist, whether divine, devilish, earthly, or what they may be called. The One as the Yes is pure power and life, and it is the truth of God or God Himself. He would be unknowable in Himself, and in Him there would be no joy nor elevation, nor feeling”—life—“without the No. The No is a counterstroke of the Yes, or of the truth” (this negativity is the principle of all knowledge, comprehension), “that the truth may be manifest and be a something wherein there is a _contrarium_ in which there is the eternal love, moving, feeling, and willing, and demanding to be loved. And yet we cannot say that the Yes is separated from the No, and that they are two things in proximity; for they are only one thing, but they separate themselves into two beginnings and make two _centra_, where each works and wills in itself. Without those two, which are continually in strife, all things would be a nothing, and would stand still without movement. If the eternal will did not itself flow from itself and introduce itself into receptibility, there would be no form nor distinction, for all powers would” then “be one power. Neither could there be understanding in that case, for the understanding arises” (has its substance) “in the differentiation of the manifold, where one property sees, proves and wills the others. The will which has flowed out wills dissimilarity, so that it may be distinguished from similarity and be its own something—and that something may exist, that the eternal seeing may see and feel. And from the individual will arises the No, for it brings itself into ownness, _i.e._ receptivity of self. It desires to be something and does not make itself in accordance with unity; for unity is a Yes which flows forth, which ever stands thus in the breathing forth of itself, being imperceptible; for it has nothing in which it can find itself excepting in the receptivity of the dissentient will, as in the No which is counterstroke to the Yes, in which the Yes is indeed revealed, and in which it possesses something which it can will. And the No is therefore called a No, because it is a desire turned inwards on itself, as if it were a shutting up into negativity. The emanated seeking will is absorbent and comprehends itself within itself, from it come forms and qualities: (1) Sharpness, (2) Motion, (3) Feeling. (4) The fourth property is Fire as the flash of light; this rises in the bringing together of the great and terrible sharpness and the unity. Thus in the contact a _Flagrat_ [Schrack] results, and in this _Flagrat_ [Schrack] unity is apprehended as being a Flash or Gleam, an exulting joy.” That is the bursting forth of the unity. “For thus the light arises in the midst of the darkness, for the unity becomes a light, and the receptivity