When he comes into particulars we see that he is obscure; from his detailed explanations there is therefore not much to be derived. As showing his manner of apprehending natural things I shall give one more example of the manner in which, in the further working out of the existence of nature as a counterstroke to the divine knowledge, he makes use of what we call things as Notions (_supra_, p. 192). The creaturely, he says, has “three kinds of powers or _Spiritus_ in different _Centris_, but in one _Corpore_. (α) The first and external _Spiritus_ is the coarse sulphur, salt and _Mercurius_, which is a substance of four elements” (fire, water, earth, air) “or of the stars. It forms the visible _Corpus_ according to the constellation of the stars or property of the planets and now enkindled elements—the greatest power of the _Spiritus mundi_. The _Separator_ makes the signature or sign”—the self. The salt, the salitter, is approximately the neutral: mercury [Merk or Mark] the operating, unrest as against nourishment; the coarse sulphur, the negative unity. (β) “The other _Spiritus_ is found in the oil of sulphur, the fifth essence, viz. a root of the four elements. That is the softening and joy of the coarse, painful spirit of sulphur and salt; the real cause of growing life, a joy of nature as is the sun in the elements”—the direct principle of life. “In the inward ground of that coarse spirit we see a beautiful, clear _Corpus_ in which the ideal light of nature shines from the divine efflux.” The outward separator signs what is taken up with the shape and form of the plant which receives into itself this coarse nourishment. (γ) “What comes third is the tincture, a spiritual fire and light; the highest reason for which the first separation of qualities takes place in the existence of this world. _Fiat_ is the Word of each thing and belongs according to its peculiar quality to eternity. Its origin is the holy power of God. Smell [Ruch] is the sensation of this tincture. The elements are only a mansion and counterstroke of the inward power, a cause of the movement of the tincture.”[152] Sensuous things entirely lose the force of sensuous conceptions. Boehme uses them, though not as such, as thought determinations, that constitutes the hard and barbarous element in Boehme’s representations, yet at the same time this unity with actuality and this present of infinite existence.