No.68
>The reduction to essence is reduction to the demonic, that is, to full depth of Good or to full depth of Evil, to the radiant source of light or to “the unbreakable core of night.” This is Schelling’s tragic vision of the universe, synthesized in his Freiheitsschrift(Researches on Freedom, 1809). We are torn between heaven and hell (Baader’s influence may be in play here as well). Consequently, the intermediate realm after death is still eventful—a crossing, a wandering—while purgatory as a place of punishment and waiting is abolished as such, at least until Schelling parts company with Swedenborg. Horn properly notes that Schelling relies on a single verse from Revelation (22:11)—“Let him who is filthy be filthy still, and him who is holy be holy still”—stiffly translated by Martin Luther as, “Whoever is wicked, let him remain so; whoever is pious, let him remain so.” In effect, this is the echo of a verse from the Old Testament in which Schelling particularly delights: God is righteous in the righteous, wicked in the wicked. A similar dichotomy can be found in Swedenborg and Schelling in the pairing of clairvoyance and madness.>https://swedenborg.com/scholars-swedenborgs-influence-on-german-idealism-and-mysticism/ No.75
The former is always ascending; the latter descending. Only one summits the highest peak of thought, deepest feeling also oozes within. A mysterious aurora then blooms.
This explains one reason why feeling is reactive. It was born first and functions as a root, a basement.
