The Life and Doctrines of Jacob Boehme · 1 of 159 · tr. Franz Hartmann
Chapter 1 (part 1)
p.
33 THE DOCTRINES OF JACOB BOEHME.
"Our whole doctrine is nothing else but an instruction to show how man may create a kingdom of light within himself.
.
.
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He in whom this spring of divine power flows, carries within himself the divine image and the celestial substantiality.
In him is Jesus born from the Virgin, and he will not die in eternity." ( Six Points , vii.
33.) p.
34 "Not I, the I that I am, know these things; but God knows them in me." ( Apology , Tilken , ii.
72.) p.
35 CHAPTER I.
INTRODUCTION.
"Science cannot abolish faith in the all-seeing God, without worshipping in His place the blind intellect." "The true faith is that the spirit of the soul enters with its will and desire into that which it does neither see nor feel." ( Four Complexions , 85.) It is self-evident that if we wish to attempt a contemplation of that which is divine and eternal, we must first of all not refuse to believe in the possibility that something divine and eternal exists or may reveal itself in the constitution of man.
This spiritual principle in man is superior to the animal and reasoning man; superior to the material body, and superior to the arguing intellect; it does not need to reason and guess; it perceives and knows.
Being superior to the intellect, it cannot be conceived intellectually; but it can be perceived by man if he rises above the animal and intellectual plane to the consciousness of his own divine spirit; or to express it in the language of Boehme, if he attains self-knowledge in Christ.
The animal instincts in man belong to the animal nature in man, his intellectual faculties belong to his intellectual nature, but that which is divine in him belongs to his God, his own true and real and permanent self.
Merely theoretical speculation in regard to the things that belong to the Spirit in man is therefore entirely inadequate for their true understanding, and is not divine wisdom; it can only lead to the formation of theories and opinions about it, which may or may not be true, but which do not constitute real knowledge, while true wisdom is the result of practical experience, p.
36 attainable in no other way than by entering the divine state.
In other words, it is the knowledge by which God in "man" knows His own self.
Most surely the attainment of this divine state is not the result of fancy's flights, of pious dreaming, or of allowing the imagination to run away with one's self.
There is nothing more positive, real, and practical than the consciousness of being a man, and to find one's centre of gravity in the dignity which arises from true manhood; or in other words, from the knowledge of being a living temple wherein resides the power of one's own immortal self.
Every state of knowledge has its uses in the sphere to which it belongs and not to any other.
Jacob Boehme says:— "I do not say that man should not investigate natural sciences, and gain experience in regard to external things.
Such a study is certainly useful to him; but man's own reasoning should not be the basis of his knowledge.
Man should not have his conduct guided merely by the light of external reasoning, but he should, with all his reasoning and with his whole being, bow in deep humility before God." ( Calmness , i.
3 5.) As long as a man does not recognise the existence of a divine principle within his own self, it will be of little use for him to philosophise and speculate about the attributes of the Divinity in the universe; he cannot know the Holy Ghost as long as the Spirit of Holiness is not active within himself.
Themes
◆Active Contemplationpraxis
A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.
The text encourages attempting a contemplation of the divine and eternal within the constitution of man.
All passages →◆Divine Hiddennesstheology
The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.
The spirit enters that which it 'does neither see nor feel', indicating divine concealment from ordinary senses.
All passages →◆Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
The text refers to a kingdom of light and divine power as central to the doctrine.
All passages →◆Hidden Sayingssoteriology
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
The quote 'Not I... know these things; but God knows them in me' suggests knowledge hidden from ordinary intellect.
All passages →◆Kingdom Withinanthropology
The claim that the divine realm is present inside the individual, accessible without external mediation.
The passage explicitly states the doctrine is to show how man may create a kingdom of light within himself.
All passages →◆Microcosm Macrocosmcosmology
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
Man is described as a 'living temple wherein resides the power of one's own immortal self', reflecting the divine structure.
All passages →◆Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
The passage describes a state where 'God in man knows His own self', implying a merging of identities.
All passages →◆Paradox As Teachingethics
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
The statement 'Not I... know these things; but God knows them in me' uses paradox to express divine indwelling.
All passages →◆Rejection Of Hypocrisyethics
Critique of outward religious observance that lacks inner transformation; form without substance.
The text warns against 'pious dreaming' and 'fancy's flights', favoring positive, real consciousness.
All passages →◆Self Examinationpraxis
Daily review of thought and action as spiritual practice.
The text advocates for 'self-knowledge' and finding one's 'centre of gravity' in true manhood.
All passages →◆Spiritual Ascentpraxis
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
Man must 'rise above the animal and intellectual plane' to attain consciousness of his divine spirit.
All passages →◇Birth Of Word In Soulanthropology
Eckhart's signature doctrine that the Father eternally begets the Son in the ground of the soul; the human interior as the actual site of the divine generative act, distinct from inner_light's static indwelling.
[auto] The text quotes Boehme stating 'In him is Jesus born from the Virgin', indicating the divine generative act within the human soul.
All passages →◇Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
[auto] True wisdom is defined as the result of 'practical experience' and 'entering the divine state' rather than theoretical speculation.
All passages →◇Inner Lightanthropology
The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.
[auto] The text repeatedly refers to the 'kingdom of light within himself' and the 'divine image' residing inside man.
All passages →◇Self Knowledgesoteriology
The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.
[auto] The text emphasizes attaining 'self-knowledge in Christ' and knowing one's own 'immortal self' as the path to wisdom.
All passages →◇Theosis Deificationsoteriology
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
[auto] The text describes man carrying the 'divine image' and God knowing His own self in man, indicating transformation into divine nature.
All passages →◇Tripartite Soulanthropology
Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).
[auto] The passage explicitly distinguishes between 'animal nature', 'intellectual nature', and the 'divine in him' as three distinct principles.
All passages →Related passages · 38 parallels
◆buddhism|Vajrakkhedika (Diamond Cutter)|Section 1k
“Therefore the Tathâgata preaches: "A gift should not be given by a Bodhisattva[1] who believes in anything, it should not be given by one who believes in form, sound, smell, taste, or anything that can be touched." 'And again, O Subhûti, a…”
Both passages emphasize the transcendence of conventional notions of self and the importance of a higher, divine understanding. The Diamond Sutra discusses the non-existence of a permanent self and the need to transcend attachments, while Boehme's text focuses on the divine principle within man and the necessity of rising above the intellectual and animal nature to attain true self-knowledge.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 1)
“THE DOCTRINE OF ETERNAL LIFE.
Egyptian belief in a future life.
The doctrine of eternal life in the VIth dynasty.
The ideas and beliefs which the Egyptians held in reference to a future existence are not readily to be defined, owing to t…”
Both passages discuss the concept of eternal life and the divine within the individual. The Egyptian Book of the Dead emphasizes the renewal of life and the association with the sun-god, while Jacob Boehme's doctrines focus on the divine image within man and the attainment of a divine state. Both traditions share the idea of an eternal, divine existence.
◆greek_mystery|Orphic Hymns|Front Matter, p. 4 (part 2)
“For a self-motive being, is the cause of motion to those, which are moved by another, in the same manner as that which is immovable, inserts in all beings the power of moving.
And again, that which is moved only, must depend on those natur…”
Both passages discuss the concept of divine essence and its relationship with the universe and human beings. They both emphasize the idea of a divine principle that is superior to the material world and the intellect, and that this principle can be perceived or known through a higher state of consciousness or understanding. The passages also share a mystical tone and a focus on the inner transformation of the individual.
◆greek_mystery|Orphic Hymns|Front Matter, p. 4 (part 6)
“34 all things, and yet as separate and apart from all; as the source of all multitude, yet himself perfect unity; and as immensly prolific, yet divinely solitary and ineffably good.
Thus, according to Porphyry m , explaining the properties…”
Both passages emphasize the divine within the individual and the importance of recognizing and cultivating this divine essence. Passage A discusses the Orphic and Platonic view of the divine as all-encompassing and present in all things, while Passage B focuses on Jacob Boehme's doctrine of the divine spirit within man, which can be perceived through self-knowledge and divine consciousness.
◆greek_mystery|The Golden Verses of Pythagoras|Section 7 (part 1)
“p.
29 THE PYTHAGOREAN SENTENCES OF DEMOPHILUS 1.
Request not of Divinity such things as, when obtained, you cannot preserve; for no gift of Divinity can ever be taken away; and on this account he does not confer that which you are unable…”
Both passages emphasize the importance of inner divine connection and self-knowledge. Boehme focuses on the divine spirit within man and the necessity of practical experience to attain true wisdom, while Demophilus highlights the importance of virtue, self-awareness, and the presence of Divinity in one's actions.
◆hermeticism|Corpus Hermeticum 14: The Discourse of Hermes to Ammon|Section 1a
“p.
257 CORPUS HERMETICUM XIV.
(XV.) [A LETTER] OF THRICE-GREATEST HERMES TO ASCLEPIUS UNTO ASCLEPIUS GOOD HEALTH OF SOUL!
1 (Text: P.
128-134; Pat.
49, 50.) 1.
Since in thy absence my son Tat desired to learn the nature of the things…”
Both passages emphasize the importance of recognizing and connecting with the divine principle within oneself. They share the theme of inner transformation and the necessity of rising above the intellectual and animalistic aspects of human nature to attain a higher, spiritual understanding.
◆jewish_mysticism|Sefer Yetzirah (The Book of Formation)|Section 1a
“Wescott, tr.
(1887) CHAPTER 1 1.
In two and thirty most occult and wonderful paths of wisdom did JAH the Lord of Hosts engrave his name: God of the armies of Israel, ever-living God, merciful and gracious, sublime, dwelling on high, who i…”
Both passages emphasize the divine within the individual and the importance of spiritual knowledge over intellectual speculation. Boehme's 'kingdom of light within' and the Kabbalistic 'ten emanations of number' both point to an inner divine reality that transcends mere reasoning.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter II
“Prior to truly existing beings and total principles [or principles that rank as wholes], there is one God, prior to [that deity who is generally believed to be] the first God and king, [133] immoveable, and abiding in the solitude of his ow…”
Both passages discuss the concept of a divine principle that is prior to and the source of all other beings and intelligibles. They emphasize the transcendence and unity of this divine principle, which is beyond human intellect and can only be known through a higher form of perception or spiritual experience.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 363
“Section 43 43. And the Proficient [the Sage], how does he stand with regard to magic and philtre-spells? In the soul he is immune from magic; his reasoning part cannot be touched by it, he cannot be perverted. But there is in him the unreas…”
Both passages explore the relationship between the divine and the individual, emphasizing the importance of understanding the divine within oneself or the universe. Plotinus discusses the unity and interconnectedness of all things through Reason-Principles, while Boehme focuses on the divine spirit within man and the necessity of self-knowledge in Christ.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 424
“Section 8 8. This is the explanation of Plato's Triplicity, in the passage where he names as the Primals the Beings gathered about the King of All, and establishes a Secondary containing the Secondaries, and a Third containing the Tertiarie…”
Both passages discuss the concept of divine knowledge and the nature of the divine within the individual. Plotinus describes the Intellectual-Principle as the archetype of the world, while Boehme talks about the divine principle within man, both emphasizing the attainment of divine knowledge and the unity of the divine with the individual.
28 more
◆neoplatonism|Select Works of Plotinus|Select Works, Section 436
“Section 4 4. But we, too, are king when we are moulded to the Intellectual-Principle. That correspondence may be brought about in two ways: either the radii from that centre are traced upon us to be our law or we are filled full of the Divi…”
Both passages discuss the concept of self-knowledge and union with the divine. They emphasize the transformation of the individual through this union, where the individual becomes one with a higher principle (Intellectual-Principle in Plotinus, divine spirit in Boehme).
◆neoplatonism|Select Works of Plotinus|Select Works, Section 441
“Section 9 9. In order, then, to know what the Divine Mind is, we must observe soul and especially its most God-like phase. One certain way to this knowledge is to separate first, the man from the body- yourself, that is, from your body- nex…”
Both passages discuss the concept of self-knowledge and the union with a higher divine principle. They emphasize the transformation of the self through this union, with Plotinus focusing on the Intellectual-Principle and Boehme on the divine spirit within man.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 454 (part 2)
“How does the Intellectual-Principle come to meet with them as it travels round; what keeps each true to its character; what gives them enduring identity; what conceivable shape or character can they have?
They are being presented to us as…”
Both passages discuss the concept of a higher, divine principle that transcends human understanding and existence. Plotinus refers to 'The One' as the ultimate principle above being and self-sufficiency, while Boehme talks about the divine principle within man that is superior to the intellect and animal nature. Both emphasize the need to rise above ordinary understanding to perceive this divine reality.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 468
“Section 1 1. There is a principle having intellection of the external and another having self-intellection and thus further removed from duality. Even the first mentioned is not without an effort towards the pure unity of which it is not so…”
Both passages explore the concept of unity and duality in the context of divine intellection or spiritual awareness. Plotinus discusses the primal intellection that requires both unity and duality, while Boehme talks about the divine principle within man that transcends intellectual reasoning and leads to a state of divine knowledge.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 473
“Section 6 6. If this reasoning is valid, The Good has no scope whatever for intellection which demands something attractive from outside. The Good, then, is without Act. What Act indeed, could be vested in Activity's self? No activity has y…”
Both passages discuss the nature of the divine and its relationship to human understanding. They emphasize the limitations of intellectual comprehension in grasping the divine, highlighting a higher, non-dualistic reality that transcends ordinary thought.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 480
“Section 2 2. But let us leave the arts and consider those works produced by Nature and admitted to be naturally beautiful which the creations of art are charged with imitating, all reasoning life and unreasoning things alike, but especially…”
Both passages discuss the nature of the divine and the limitations of human intellection in understanding it. They emphasize the transcendent nature of the divine, which is beyond intellectual comprehension and exists in a state of pure unity.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 489
“Section 11 11. Similarly any one, unable to see himself, but possessed by that God, has but to bring that divine- within before his consciousness and at once he sees an image of himself, himself lifted to a better beauty: now let him ignore…”
Both passages discuss the concept of union with the divine and the transformation of self through this union. They emphasize the idea of moving beyond the physical and intellectual to achieve a higher state of being and knowledge.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 496
“Section 4 4. But, soul reached, why need we look higher; why not make this The First? A main reason is that the Intellectual-Principle is at once something other and something more powerful than Soul and that the more powerful is in the nat…”
Both passages discuss the concept of achieving unity with the divine through inner transformation and self-knowledge. They emphasize the idea of transcending the physical and intellectual to attain a higher, spiritual understanding.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 497 (part 1)
“Section 5 5.
This Intellectual-Principle, if the term is to convey the truth, must be understood to be not a principle merely potential and not one maturing from unintelligence to intelligence- that would simply send us seeking, once more,…”
Both passages explore the concept of an intellectual or divine principle that is intrinsic and eternal, emphasizing the unity of the knower and the known. They both discuss the idea of authentic existence and the importance of inner knowledge or self-realization.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 503
“Section 11 11. Now as to the arts and crafts and their productions: The imitative arts- painting, sculpture, dancing, pantomimic gesturing- are, largely, earth-based; on an earthly base; they follow models found in sense, since they copy fo…”
Both passages explore the concept of an intellectual or divine principle that is inherent and self-contained within the self. They emphasize the unity of the knower and the known, and the idea that true understanding comes from within rather than external sources.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 611
“Section 4 4. Then consider this god [in man] whom we cannot think to be absent at some point and present at another. All that have insight into the nature of the divine beings hold the omnipresence of this god and of all the gods, and reaso…”
Both passages discuss the omnipresence of the divine within the individual. Plotinus emphasizes the integral identity of the divine pervading all of existence, while Boehme focuses on the divine principle within man leading to self-knowledge and the creation of an inner kingdom of light.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 621
“Section 1 1. It is suggested that multiplicity is a falling away from The Unity, infinity being the complete departure, an innumerable multiplicity, and that this is why unlimit is an evil and we evil at the stage of multiplicity. A thing,…”
Both passages discuss the omnipresence of the divine within the individual. Plotinus emphasizes the integral identity of the divine pervading all of existence, while Boehme focuses on the divine principle within man, leading to self-knowledge and the creation of an inner kingdom of light.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 656
“Section 17 17. But in what mode are these secondaries, and Intellectual-Principle itself, within the First? They are not in the Filling Principle; they are not in the filled since before that moment it did not contain them. Giving need not…”
Both passages discuss the relationship between the divine and the human, emphasizing the presence of divine principles within the human realm. Plotinus speaks of the Intellectual-Principle manifesting in various forms of life, while Boehme talks about the divine spirit within man.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 676
“Section 37 37. Those ascribing Intellection to the First have not supposed him to know the lesser, the emanant- though, indeed, some have thought it impossible that he should not know everything. But those denying his knowing of the lesser…”
Both passages explore the nature of the divine and the limitations of intellect in understanding it. Passage A discusses the First as being above intellect, while Passage B emphasizes the divine spirit within man that transcends intellectual understanding.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 680
“Section 41 41. Intellection seems to have been given as an aid to the diviner but weaker beings, an eye to the blind. But the eye itself need not see Being since it is itself the light; what must take the light through the eye needs the lig…”
Both passages explore the nature of the divine and the limitations of human intellect in comprehending it. They emphasize the transcendence of the divine beyond human understanding and the need for a higher form of knowledge or awareness.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 684
“Section 2 2. A cardinal question is where we are to place the freedom of action ascribed to us. It must be founded in impulse or in some appetite, as when we act or omit in lust or rage or upon some calculation of advantage accompanied by d…”
Both passages discuss the attainment of divine knowledge or union with the divine. Plotinus describes the process of ascending to The Good through purification and intellectual ascent, while Boehme talks about creating a kingdom of light within oneself and attaining self-knowledge in Christ. Both emphasize the transformation of the individual through divine connection.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 685
“Section 3 3. All this calls for examination; the enquiry must bring us close to the solution as regards the gods. We have traced self-disposal to will, will to reasoning and, next step, to right reasoning; perhaps to right reasoning we must…”
Both passages discuss the nature of the divine and the limitations of human intellect in understanding it. They explore the idea of a higher, simplex being that is beyond intellect and emphasize the importance of inner knowledge or divine principle within oneself.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 699
“Section 17 17. Or consider it another way: We hold the universe, with its content entire, to be as all would be if the design of the maker had so willed it, elaborating it with purpose and prevision by reasonings amounting to a Providence.…”
Both passages discuss the nature of the divine and its relationship to the world and human understanding. Passage A from Plotinus emphasizes the Intellectual-Principle as the source of all things, while Passage B from Jacob Boehme focuses on the divine principle within man. Both highlight the transcendence and immanence of the divine, though in different contexts and traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 707 (part 2)
“Note, similarly, that, when we speak of this First as Cause, we are affirming something happening not to it but to us, the fact that we take from this Self-Enclosed: strictly we should put neither a This nor a That to it; we hover, as it we…”
Both passages discuss the nature of the divine and its relationship to the world and human understanding. Plotinus emphasizes the Intellectual-Principle as the source of all things, while Boehme focuses on the divine principle within man. Both traditions explore the idea of a higher, rational order that transcends mere chance or intellectual speculation.
◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Human Body in Symbolismh
“This knowledge of how man's manifold constitution could be most quickly and most completely regenerated to the point of spiritual illumination constituted the secret, or esoteric, doctrine of antiquity.
Certain apparently physical organs a…”
Both passages discuss the concept of inner spiritual transformation and the esoteric knowledge required to achieve it. They share the idea that certain teachings are hidden from the uninitiated and that the human body contains spiritual centers that can be awakened or regenerated. The passages also emphasize the importance of personal spiritual experience over mere intellectual understanding.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVIII (part 11)
“In an ardor of proselytism, desiring to popularize his moral views, he begins quite definitely to regard everything which is not in accord with his morality as hostile to it.
All this becomes "black" in his eyes.
Starting with the idea of…”
Both passages discuss the nature of knowledge and the limitations of intellectual understanding. They emphasize the need for a higher, more spiritual form of knowledge that transcends mere reasoning and speculation, highlighting the importance of inner transformation and divine connection.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 12)
“"The cause of all things is neither soul nor intellect; nor has it imagination, opinion, or reason, or intelligence; nor is it reason or intelligence; nor is it spoken or thought.
It is neither number, nor order, nor magnitude, nor littlen…”
Both passages emphasize the importance of inner spiritual transformation and the recognition of a divine principle within oneself. They share a focus on the limitations of intellectual understanding and the necessity of direct spiritual experience to attain true wisdom.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 4)
“This last is called Self Consciousness and is that faculty upon which rests all of our life (both subjective and objective) which is not common to us and the higher animals, except that small part of it which is derived from the few individ…”
Both passages discuss the concept of higher consciousness or spiritual awareness in humans. Passage A describes three forms of consciousness (simple, self, and cosmic), while Passage B discusses the divine spirit within man and the attainment of self-knowledge in Christ. Both emphasize the superiority of higher consciousness or spiritual awareness over ordinary human faculties.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 6)
“Doubt of God and of eternal life will be as impossible as is now doubt of existence; the evidence of each will be the same.
Religion will govern every minute of every day of all life.
Churches, priests, forms, creeds, prayers, all agents,…”
Both passages emphasize the inner transformation and direct experience of the divine within the individual. They highlight the limitations of intellectual understanding and the necessity of a higher, spiritual consciousness to attain true knowledge and union with the divine.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 11)
“He does not come to believe merely; but he sees and knows that the cosmos, which to the self-conscious mind seems made up of dead matter, is in fact far otherwise—is in very truth a living presence.
He sees that in-stead of men being, as i…”
Both passages emphasize the inner divine principle within humans and the necessity of experiencing this divine state for true knowledge. They also highlight the limitation of intellectual reasoning in understanding spiritual truths.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Page 28 (part 1)
“p.
333 CONCLUSION In conclusion I wish to speak of those wonderful words, full of profound mystery from the Apocalypse and the apostle Paul's Epistle to the Ephesians , which are placed as the epigraph of this book.
The Apocalyptic angel…”
Both passages explore the concept of higher consciousness or spiritual awakening. Passage A discusses the transition to cosmic consciousness and the comprehension of space through love and sanctity, while Passage B describes the attainment of a divine state within oneself through self-knowledge and the divine spirit. Both emphasize the transformation of human understanding and the role of spiritual qualities in achieving higher states of being.
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|12. The Great Worka
“DISCITE CRUX THE Great Work is, before all things, the creation of man by himself, that is to say, the full and entire conquest of his faculties and his future; it is especially the perfect emancipation of his will, assuring him universal d…”
Both passages emphasize the inner transformation and the attainment of a divine state within the individual. Boehme focuses on the divine image and the birth of Jesus within the self, while the Hermetic text discusses the Great Work as the creation of man by himself, achieving universal dominion and spiritual emancipation. Both highlight the importance of inner knowledge and the divine principle within.
◆zoroastrianism|Avesta (Gathas)|Gathas Introduction, Section 1a
“p.
1 THE GÂTHAS.
THE five Gâthas of Zarathu s tra and his immediate followers are placed here before the other parts of the Yasna on account of their higher antiquity.
There existed no other Yasna for years or centuries beside them.
The…”
Both passages emphasize the importance of inner spiritual transformation and the direct experience of the divine. They highlight the limitations of intellectual speculation and the need for a deeper, more personal connection with the divine principle within.