The Life and Doctrines of Jacob Boehme · 3 of 159 · tr. Franz Hartmann

Chapter 1 (part 3)

7.) "I do not wish to divert men from the Word as it is written and taught; but my writings are intended to lead them from a merely historical belief to a living faith, even to Jesus Christ (the Light and Truth) Himself.

All preaching and teaching is in vain if it is mere p.

39 talk, and if the preacher or teacher has not the power of Christ, if not Christ Himself by means of the Word acts within those that teach and within those that listen." ( Richter , 45.) By studying a book we may at best imagine what the author believed; but such an imaginary knowledge is not self-knowledge.

Real spiritual knowledge comes only from the awakening of the spirit.

"I am not collecting my knowledge from letters and books, but I have it within my own self; because heaven and earth with all their inhabitants, and moreover, God Himself, is in man." ( Tilk .

ii.

297.) The essential man is not limited by the visible physical form of his material body; his spiritual substance extends as far as the stars.

His true self is the Spirit of God, wherein are existing all worlds.

"The spirit of man has not merely come from the stars and the elements, but there is hidden within him a spark of the light and the power of God.

It is not empty talk if Moses (Genesis i.) says God created man in His own image.

To be His own image created He him." ( Aurora , Preface, 96.) The divine Spirit, once awakened in the consciousness of man, knows all things by the knowledge of its own self.

"The soul searches into the Godhead, and also into the depths of nature; for she has her fountain and origin in the whole of the divine Being." ( Aurora , Preface, 98.) "As the eye of man reaches the stars wherefrom it has its primitive origin, likewise the soul penetrates and sees even within the divine state of being wherein she lives." ( Aurora , Preface, 99.) "Oh, how near is God to all things.

Nevertheless, no thing can comprehend Him unless it be tranquil and surrenders to Him its own self-will.

If this is accomplished, p.

40 then will God be acting through the instrumentality of everything, like the sun that acts throughout the whole world." ( Mystery , 45.) "Why is it that we cannot see God?

This world and the devil (perverted good) within the wrath of God are the cause that we cannot see with the eyes of God.

There is no other impediment.

If any one says, 'I can see nothing divine,' let him understand that flesh and blood and the craftiness of the devil (perverted desires) are to him an obstacle and an impediment.

If he were to enter the new life, if he were to step below the cross of Christ, he would then be sure to see the Father and his Redeemer the Christ, and also the Holy Ghost." ( Menschwerdung , ii.

7.) Let those would-be philosophers who reject God and that which is divine remember that there can be no divine wisdom without something divine, and that man can become divine in no other way than through the power of Divinity.

"There is no spark of divine life in him who is without God.

For this it is not God who is to blame, but the person himself.

Such persons have themselves, and by their own will, entered into that state, and have themselves drowned their higher consciousness, while the precious jewel, although unknown to them, is still hidden within the centre.

Themes

◆Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

Jesus Christ is described as the Light and Truth, and a spark of light is said to be hidden within man.

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◆Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The passage explicitly states that real spiritual knowledge comes only from the awakening of the spirit rather than books or letters.

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◆Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

The passage identifies Jesus Christ as the Light and Truth residing within man and mentions a spark of light hidden inside.

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◆Kingdom Withinanthropology

The claim that the divine realm is present inside the individual, accessible without external mediation.

The author asserts that heaven, earth, and God Himself are present within man.

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◆Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The text emphasizes a living faith and the power of Christ acting within teachers and listeners.

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◆Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

The Word is mentioned as a medium through which Christ acts, though distinguished from mere historical belief.

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◆Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

The passage claims the true self is the Spirit of God, implying a union between the human and the divine.

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◆Rejection Of Hypocrisyethics

Critique of outward religious observance that lacks inner transformation; form without substance.

Preaching is called vain if it is mere talk without the power of Christ acting within.

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◆Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The goal is to lead men from historical belief to a living faith in Jesus Christ Himself.

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◆Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

The text contrasts imaginary knowledge from books with self-knowledge derived from within one's own self.

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◆Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

The statement that God is in man and the true self is the Spirit of God suggests a fundamental unity of divine and human essence.

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◇Divine Sparkscosmology

Fragments of divine light or spirit trapped inside material bodies, awaiting liberation and return to their source.

[auto] The text explicitly states there is a 'spark of the light and the power of God' hidden within man and refers to a 'precious jewel... hidden within the centre'.

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Related passages · 37 parallels

◆buddhism|The Dhammapada|Chapter VI, Section 1a

“p. 23 CHAPTER VI. THE WISE MAN (PA ND ITA). 76. If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not wo…”

Both passages emphasize the importance of wisdom and divine guidance. Passage A highlights the value of following wise individuals and adhering to the teachings of the Buddha, while Passage B stresses the need for a living faith and the awakening of the divine spirit within oneself.

◆buddhism|Vajrakkhedika (Diamond Cutter)|Section 1h

“Do you think then, O Subhûti, that his selfhood (he himself) would be large?' Subhûti said: 'Yes, O Bhagavat, yes, O Sugata, his selfhood would be large. And why? Because, O Bhagavat, when the Tathâgata preached: "Selfhood, selfhood indee…”

Both passages emphasize the transcendence of the ultimate reality (selfhood in Buddhism, divine Spirit in Christian mysticism) and the idea that true understanding comes from within rather than external sources. They also highlight the importance of teaching and awakening this inner knowledge.

◆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 understanding and the importance of direct spiritual insight. The Diamond Sutra discusses the emptiness of all phenomena and the need to transcend attachment to them, while the Christian mystic passage emphasizes the need to move beyond historical belief to a living faith and the awakening of the spirit within.

◆buddhism|Vajrakkhedika (Diamond Cutter)|Section 1n

“This prophecy is supposed to have been addressed by Dîpankara to S âkyamuni, before he had become a Buddha.] perfect knowledge has been known, he would speak an untruth, and would slander me, O Subhûti, with some untruth that he has learned…”

Both passages explore the concept of non-duality and the transcendence of conventional categories. The Diamond Sutra emphasizes the emptiness of all things and the non-existence of a separate self, while the Christian mysticism passage discusses the divine spirit within man and the transcendence of the physical form.

◆buddhism|Vajrakkhedika (Diamond Cutter)|Section 1s

“Because, O Bhagavat, if there were a sphere of worlds, there would exist a belief in matter; and what was preached as a belief in matter by the Tathâgata, that was preached as no-belief by the Tathâgata; and therefore it is called a belief…”

Both passages emphasize the transcendence of conventional concepts and the importance of direct spiritual insight. The Diamond Sutra negates the belief in self and matter, advocating for a perception beyond duality, while the Christian mystic text emphasizes the inner divine spark and the necessity of spiritual awakening to comprehend the divine.

◆greek_mystery|The Golden Verses of Pythagoras|Section 10 (part 2)

“It is not proper to despise those things of which we shall be in want after the dissolution of the body. 36. You should not ask of divinity that which, when you have obtained, you will not perpetually possess. 37. Accustom your soul aft…”

Both passages emphasize the importance of aligning oneself with the divine, the pursuit of wisdom and truth, and the idea that the divine resides within the individual. They share a mystical perspective on the connection between the human soul and the divine.

◆greek_mystery|The Golden Verses of Pythagoras|Section 11

“p. 62 PYTHAGOREAN SENTENCES FROM THE PROTREPTICS OF IAMBLICHUS 1. As we live through soul, it must be said that by the virtue of this we live well; just as because we see through the eyes, we see well through the virtue of these. 2. It must…”

Both passages emphasize the importance of inner spiritual knowledge and the direct experience of the divine. They share the idea that true understanding comes from within, through the awakening of the spirit or the alignment of one's intellect with the divine.

◆greek_mystery|The Golden Verses of Pythagoras|Section 12 (part 4)

“79 But this knowledge is the business of no other art and science than the Pythagorean philosophy alone, which in a transcendent degree honours disciplines before everything else. SYMBOL 15. Having departed from your house, turn not back;…”

Both passages emphasize the pursuit of higher knowledge and spiritual enlightenment through philosophy and divine connection. They share a common theme of transcending the physical and corporeal to attain wisdom and understanding, though they come from different mystical traditions.

◆jewish_mysticism|The Book of Concealed Mystery (Siphra Dtzenioutha)|1e

“31: "And He was wise above every man." Because these are not classed with man. 21. (But when it is said) "And the Tetragrammaton gave him wisdom," then is understood the supernal He . (Because he gave unto him the influx of the wisdom of…”

Both passages emphasize the divine spark within humanity and the necessity of spiritual awakening to access divine knowledge. They share a mystical perspective on the connection between the human soul and the divine, though they come from different traditions.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 11

“Section 7 7. The truth lies in the Consideration that the Couplement subsists by virtue of the Soul's presence. This, however, is not to say that the Soul gives itself as it is in itself to form either the Couplement or the body. No; from t…”

Both passages explore the relationship between the divine and the human soul, emphasizing the inner divine spark and the soul's ability to perceive higher truths. They share a mystical perspective on the nature of human consciousness and its connection to the divine.

27 more

◆neoplatonism|Select Works of Plotinus|Select Works, Section 68

“Section 7 7. Therefore we must ascend again towards the Good, the desired of every Soul. Anyone that has seen This, knows what I intend when I say that it is beautiful. Even the desire of it is to be desired as a Good. To attain it is for t…”

Both passages emphasize the pursuit of divine union and the transformation of the individual through direct spiritual experience. They share a common theme of ascending towards a higher, transcendent reality and the profound impact this has on the individual's perception and being.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 161

“Section 5 5. Still more unreasonably: There are men, bound to human bodies and subject to desire, grief, anger, who think so generously of their own faculty that they declare themselves in contact with the Intelligible World, but deny that…”

Both passages explore the concept of the divine within the human soul and the nature of spiritual knowledge. Boehme emphasizes the divine spark within man and the awakening of the spirit, while Plotinus discusses the soul's connection to the Intelligible World and the divine nature of the soul.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 162 (part 2)

“As a matter of fact the ancient doctrine of the Divine Essences was far the sounder and more instructed, and must be accepted by all not caught in the delusions that beset humanity: it is easy also to identify what has been conveyed in thes…”

Both passages discuss the nature of the human soul and its connection to the divine. They emphasize the divine spark within humans and the potential for divine knowledge or communion, though they come from different mystical traditions.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 163

“Section 7 7. That this world has neither beginning nor end but exists for ever as long as the Supreme stands is certainly no novel teaching. And before this school rose it had been urged that commerce with the body is no gain to a Soul. But…”

Both passages emphasize the divine nature within the human soul and the importance of spiritual awakening. They share the concept of the divine spark within man and the idea that true knowledge comes from an inner spiritual experience rather than external sources.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 165 (part 1)

“Section 9 9. Wealth and poverty, and all inequalities of that order, are made ground of complaint. But this is to ignore that the Sage demands no equality in such matters: he cannot think that to own many things is to be richer or that th…”

Both passages emphasize the divine nature within the human soul and the importance of spiritual awakening. They also discuss the limitations imposed by the physical body and the need to transcend these limitations to achieve a higher understanding.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 330

“Section 10 10. The ordering principle is twofold; there is the principle known to us as the Demiurge and there is the Soul of the All; we apply the appellation "Zeus" sometimes to the Demiurge and sometimes to the principle conducting the u…”

Both passages discuss the nature of perception and the focus of the soul or spirit. Plotinus emphasizes the soul's selective attention to what is essential, while the second passage highlights the spiritual knowledge that comes from within, transcending physical limitations and connecting to the divine.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 407

“Section 7 7. The Kind, then, with which we are dealing is twofold, the Intellectual against the sensible: better for the soul to dwell in the Intellectual, but, given its proper nature, it is under compulsion to participate in the sense-rea…”

Both passages discuss the relationship between the divine and the human soul, emphasizing the soul's ability to ascend to higher spiritual realms and gain knowledge through direct experience or divine connection. They share a mystical focus on the soul's journey and its connection to the divine, albeit within different religious frameworks.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 413

“Section 4 4. These reflections should show that there is nothing strange in that reduction of all souls to one. But it is still necessary to enquire into the mode and conditions of the unity. Is it the unity of origin in a unity? And if so,…”

Both passages discuss the relationship between the divine and the human soul, emphasizing the soul's ability to ascend to higher spiritual realms and gain knowledge through direct experience and inner awakening. They share a common theme of the soul's dual nature and its capacity to perceive the divine.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 423 (part 1)

“Section 7 7. We must be more explicit: The Intellectual-Principle stands as the image of The One, firstly because there is a certain necessity that the first should have its offspring, carrying onward much of its quality, in other words th…”

Both passages discuss the concept of divine essence within the individual and the nature of spiritual knowledge. Boehme emphasizes the divine spark within man and the awakening of the spirit, while Plotinus explores the Intellectual-Principle as an image of The One and its relationship to the divine. Both traditions highlight the inner divine nature and the process of spiritual realization.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 438

“Section 6 6. Thus we have shown that there exists that which in the strictest sense possesses self-knowing. This self-knowing agent, perfect in the Intellectual-Principle, is modified in the Soul. The difference is that, while the soul know…”

Both passages explore the concept of self-knowledge and the divine within. Plotinus discusses the Intellectual-Principle and its self-knowing nature, while the second passage talks about the divine spirit within man and the awakening of the spirit leading to real spiritual knowledge. Both emphasize the internal, divine aspect of self-knowledge.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 439

“Section 7 7. The contemplating of God, we might answer. But to admit its knowing God is to be compelled to admit its self-knowing. It will know what it holds from God, what God has given forth or may; with this knowledge, it knows itself at…”

Both passages explore the concept of self-knowledge and the nature of the self. Passage A discusses the self-knowledge of an uncompounded being, while Passage B talks about real spiritual knowledge coming from the awakening of the spirit within oneself. Both emphasize the importance of inner awareness and the nature of the self in understanding higher truths.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 440 (part 2)

“The life in the Divine Intellect is also an Act: it is the primal light outlamping to itself primarily, its own torch; light-giver and lit at once; the authentic intellectual object, knowing at once and known, seen to itself and needing no…”

Both passages explore the relationship between the human soul or spirit and a higher, divine principle. They discuss the idea of inner knowledge and the connection to a transcendent reality, though they come from different mystical traditions.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 443

“Section 11 11. Thus the Intellectual-Principle, in the act of knowing the Transcendent, is a manifold. It knows the Transcendent in very essence but, with all its effort to grasp that prior as a pure unity, it goes forth amassing successive…”

Both passages explore the concept of self-knowledge and the divine within. Plotinus discusses the Intellectual-Principle and its self-knowing nature, while the second passage emphasizes the divine spirit within man and the awakening of this spirit for true knowledge. Both traditions highlight the inner divine nature and the path to self-realization.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 444 (part 1)

“Section 12 12. But why, after all, should it not be such a manifold as long as it remains one substantial existence, having the multiplicity not of a compound being but of a unity with a variety of activities? Now, no doubt, if these vari…”

Both passages explore the concept of self-knowledge and the divine within. Passage A discusses the Intellectual-Principle's self-knowing and its connection to God, while Passage B emphasizes the divine spirit within man and the awakening of this spirit to achieve true self-knowledge and understanding of the divine.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 460

“Section 7 7. Consider the act of ocular vision: There are two elements here; there is the form perceptible to the sense and there is the medium by which the eye sees that form. This medium is itself perceptible to the eye, distinct from the…”

Both passages explore the nature of higher knowledge and the relationship between the divine and the knower. Passage A discusses the Intellectual-Principle's inherent knowledge and its connection to intellectual objects, while Passage B emphasizes the divine spirit within man and the awakening of spiritual knowledge. Both highlight the idea of an innate, divine understanding.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 466

“Section 13 13. The Supreme, as the Absolute Good and not merely a good being or thing, can contain nothing, since there is nothing that could be its good. Anything it could contain must be either good to it or not good; but in the supremely…”

Both passages discuss the nature of the divine as transcending human understanding and being beyond form or definition. They emphasize the limitations of human language and concepts in describing the ultimate reality, though they come from different mystical traditions.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 506

“Section 14 14. There is, thus, a Nature comprehending in the Intellectual all that exists, and this Principle must be the source of all. But how, seeing that the veritable source must be a unity, simplex utterly? The mode by which from the…”

Both passages discuss the nature of true knowledge and its origin from a higher principle. Passage A describes the Intellectual-Principle as the source of authentic knowledge, while Passage B emphasizes the awakening of the spirit within man as the source of real spiritual knowledge.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 552

“Section 14 14. Why is Quality, again, not included among the Primaries? Because like Quantity it is a posterior, subsequent to Substance. Primary Substance must necessarily contain Quantity and Quality as its consequents; it cannot owe its…”

Both passages explore the nature of divine reality and the human capacity to perceive it. Passage A discusses the Intellect's perception of Being, Motion, and Stability, while Passage B describes the awakening of the divine Spirit within man to achieve spiritual knowledge and perceive God.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 614

“Section 7 7. To Real Being we go back, all that we have and are; to that we return as from that we came. Of what is There we have direct knowledge, not images or even impressions; and to know without image is to be; by our part in true know…”

Both passages emphasize the unity of all existence and the divine within the individual, though they come from different mystical traditions (Neoplatonism and Christian mysticism).

◆neoplatonism|Select Works of Plotinus|Select Works, Section 624

“Section 4 4. We have to enquire into the existence of the Numbers in the Intellectual. Are they Ideas added to the other Ideas? Or are they no more than necessary concomitants to the Ideas? In the latter case, Being, as the first [in the In…”

Both passages emphasize the unity of all existence and the divine within the individual, though they come from different mystical traditions. Passage A focuses on the unity of being and direct knowledge of the divine, while Passage B emphasizes the divine spirit within man and the awakening of this spirit to achieve true knowledge.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 689

“Section 7 7. Soul becomes free when it moves, through Intellectual-Principle, towards The Good; what it does in that spirit is its free act; Intellectual-Principle is free in its own right. That principle of Good is the sole object of desir…”

Both passages discuss the nature of the divine and the relationship between the divine and human understanding. Passage A focuses on the freedom and nature of The Good, while Passage B emphasizes the divine spirit within man and the path to spiritual knowledge. Both explore the concept of divine essence and its interaction with the individual.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 698

“Section 16 16. We maintain, and it is evident truth, that the Supreme is everywhere and yet nowhere; keeping this constantly in mind let us see how it bears on our present enquiry. If God is nowhere, then not anywhere has He "happened to be…”

Both passages discuss the nature of the divine and the relationship between the divine and human understanding. Passage A focuses on the freedom and nature of The Good, while Passage B emphasizes the divine spirit within man and the path to spiritual knowledge. Both highlight the transcendence and immanence of the divine.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 711

“Section 7 7. If the mind reels before something thus alien to all we know, we must take our stand on the things of this realm and strive thence to see. But, in the looking, beware of throwing outward; this Principle does not lie away somewh…”

Both passages emphasize the need to turn inward and transcend the physical or material world to attain a higher spiritual understanding or unity with the divine. They share the concept of self-transcendence and the idea that divine knowledge is within oneself.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 715

“Section 11 11. This is the purport of that rule of our Mysteries: Nothing Divulged to the Uninitiate: the Supreme is not to be made a common story, the holy things may not be uncovered to the stranger, to any that has not himself attained t…”

Both passages describe a mystical union with the divine, emphasizing the transcendence of the self and the attainment of a higher state of being. They share themes of unity, the ineffable nature of the divine experience, and the transformation of the individual through this mystical encounter.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 716

◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 124 (part 6)

“Let us abjure such procedure, and simply rest here 1 . 7. The Tâo at first met with no responsive recognition. Speech at first had no constant forms of expression. Because of this there came the demarcations (of different views). Let m…”

Both passages emphasize the limitations of language and argument in conveying ultimate truths, and the importance of inner knowledge or spiritual awakening. They also highlight the idea that true understanding transcends mere intellectual knowledge and is rooted in a deeper, 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 explore the nature of the divine and the human relationship with it. They emphasize the transcendence of the divine and the transformative power of spiritual awakening, though they come from different mystical traditions.