The Life and Doctrines of Jacob Boehme · 23 of 159 · tr. Franz Hartmann
Chapter 3 (part 3)
The seven spirits are in the centre of the Father—that is to say, in the power of the Word.
The Word changes the wrathfulness into sweet joy and shapes it into a crystalline ocean; therein the seven spirits appear in a burning form, like seven luminous torches." ( Threefold Life , iii.
46.) A variety of colours is necessary to make up a picture, to represent an idea, and although the idea represented by the various colours is only one, nevertheless each colour retains its essential qualities.
The various organs of the human body manifest various powers, nevertheless they all go to make up one manifestation of life.
The various planets have each one its own special qualities, nevertheless they go to make up one world.
Likewise each of the seven forms remains what it is, but their manifestations differ widely according to the planes and conditions under which they are manifesting themselves.
The First Quality begins when God, for the purpose of revealing His majesty, allows His eternal nature to contract within herself, whereby a state of darkness and corporeity is created.
"The first quality is the desire.
It is comparable to magnetic attraction, and therefore the comprehensibility of the will.
The will conceives of itself as something.
By this act of impressing or contracting it overshadows itself and causes itself to become darkness." ( Clavis , viii.
38.) "In this state there is no active life or intelligence; it is merely the first principle of substantiality, or the first beginning of the becoming." ( Three Principles , vii.
11.) p.
76 "In eternity beyond nature there can be no darkness, because there is nothing that could produce it.
The will by desiring contracts and becomes substantial.
Thus darkness is created within the will, while without that desire there would be nothing but eternal stillness without substantiality." ( Forty Questions .) "Desire is an acrid, astringent, attracting (contracting) quality.
It is an active power, and without it there would be nothing but tranquillity.
It contracts and fills itself with itself; but that which it attracts constitutes nothing but darkness, a state which is more compact than the original will, the latter being thin as nothing, but it then becomes full and substantial." ( Threefold Life , ii.
12.) The fact of this contractive power of desire, by which the will is rendered substantial, corporeal, and heavy, is experienced by every one who feels the weight of sorrow caused by some unfulfilled desire weighing upon his soul, while freedom from desire, and consequently from care, renders the heart (the will) light and ethereal.
Simultaneously with the appearance of the first enters the Second Form , namely, motion.
Matter and motion are co-eternal, and neither of them can exist without the other.
There could be no contraction without motion, neither would there be any expansion if there were no desire to contract.
With the beginning of action reaction begins.
There is then a duality of manifestation of the eternal One.
From this duality of action, having its source in the One, results the manifestation of relative life.
"Motion divides the attracted desire and causes differentiation, thereby awakening the true life." ( Clavis , viii.
30.) "From this results sensitiveness in nature, and herein is the cause of differentiation.
Hardness (solidity) and the motion of life are opposed to each other.
Motion p.
77 breaks up the solidity (expands), and by means of attraction it also causes hardness (contracts)." ( Tabulæ Princip ., i.
34.) "Desire, being a strong attraction, causes the ethereal freedom, which is comparable to a nothing, to contract and enter into a state of darkness.
The primitive will desires to be free of that darkness, for it desires the light.
Themes
◆Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
Divine attributes are described using human psychological terms such as desire, will, sorrow, and conceiving of itself.
All passages →◆Body As Obstacleanthropology
The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.
Corporeity is linked to darkness and the weight of sorrow caused by unfulfilled desire, contrasting with the ethereal freedom from desire.
All passages →◆Detachment Gelassenheitpraxis
Eckhart's Abgeschiedenheit/Gelassenheit — radical letting-go of will, image, and grasping that opens the soul to God; distinct from inner_silence (quietness) and from material renunciation, and adjacent to Sufi tark and Buddhist non-grasping as a practice rather than a metaphysical claim.
Freedom from desire is described as rendering the heart light and ethereal, contrasting with the weight of contraction.
All passages →◆Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
The text describes the seven spirits appearing in a 'burning form, like seven luminous torches' within a crystalline ocean.
All passages →◆Evil As Privationtheology
Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.
Darkness is described not as a separate substance but as a state created within the will through contraction and desire.
All passages →◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
God is described as active, allowing nature to contract, and possessing a will that desires and conceives.
All passages →◆Logoscosmology
The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.
The passage explicitly references the 'power of the Word' as the center where the seven spirits reside and which changes wrathfulness into joy.
All passages →◆Numerical Mysticismtheology
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
The number seven is repeatedly significant (seven candlesticks, spirits, stars, forms) alongside the First and Second Qualities.
All passages →◆Unity Of Beingtheology
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
Despite the multiplicity of forms and colors, the text emphasizes they make up 'one manifestation of life' from the 'eternal One'.
All passages →◇Correspondencecosmology
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
[auto] The text uses analogies between colors/pictures, body organs/life, and planets/world to illustrate how divine qualities manifest across different scales.
All passages →◇Tzimtzumcosmology
Luria's doctrine of the divine self-contraction by which Ein Sof withdraws to make ontological room for a created world; creation as divine self-limitation rather than emanation outward.
[auto] The passage explicitly describes God allowing His eternal nature to contract within herself to create darkness and corporeity, matching the definition of divine self-contraction.
All passages →Related passages · 20 parallels
◆jewish_mysticism|The Kabbalah Unveiled|Introduction, Section 1c
“The Mantuan Codex terms this the sixth conformation of Macroprosopus, and refers it, as in the case of the fourth conformation, to the primal idea of the Sephira Netzach, victory.] 15.
Therein are His two nostrils like mighty galleries, wh…”
Both passages explore the concept of divine emanation and the manifestation of divine qualities. Passage A discusses the seven spirits in the Godhead and their manifestations, while Passage B describes the conformations of Macroprosopus and the Sephiroth, both of which are aspects of divine emanation and the structure of the divine.
◆jewish_mysticism|Sefer Yetzirah (The Book of Formation)|Section 1d
“Resh, predominant in peace, crowned, combined, and formed Saturn in the Universe, the sixth day of the week, and the left nostril in man.
Tau, predominant in beauty, crowned, combined and formed Jupiter in the Universe, the seventh day in…”
Both passages explore the relationship between divine creation and the natural world, attributing specific qualities and correspondences to elements within the universe, human body, and time. They share a mystical approach to understanding the interconnectedness of all things, though they come from different religious traditions.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VI
“Moreover, the gifts arising from the manifestations are not all of them equal, nor have the same fruits. But the presence [44] of the Gods, indeed, imparts to us health of body, virtue of soul, purity of intellect, and in one word elevates…”
Both passages discuss the manifestation of divine or spiritual forces and their effects on different levels of existence. They describe a hierarchy of spiritual beings or qualities and their interactions, showing a conceptual parallel in exploring the nature of divine presence and its impact on various realms.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter XIV
“Concerning another kind of divination, also, you say as follows: “ Others who are conscious what they are doing in other respects, are divinely inspired according to the phantastic part, some indeed receiving darkness for a cooperator, othe…”
Both passages discuss the concept of divine illumination and the transformation of states through divine intervention. Iamblichus describes how divine light illuminates the soul's vehicle, while the second passage explains how the divine will contracts to create darkness and then transforms into light, both involving a process of divine inspiration and manifestation.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 112 (part 1)
“Section 9 9.
This brings us to the Spindle-destiny, spun according to the ancients by the Fates.
To Plato the Spindle represents the co-operation of the moving and the stable elements of the kosmic circuit: the Fates with Necessity, Mothe…”
Both passages discuss the interconnectedness of all things and the underlying unity in diversity. Passage A from Plotinus speaks of the stars and other natural elements as symbols within a greater, ordered whole, while Passage B from the mystical tradition describes the seven spirits and their manifestations as part of a unified divine plan. Both emphasize the idea of a comprehensive principle that coordinates and connects all parts of the universe.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 273
“Section 7 7. Certain Principles, then, we may take to be established- some self-evident, others brought out by our treatment above: All the forms of Authentic Existence spring from vision and are a vision. Everything that springs from these…”
Both passages discuss the concept of manifestation and the role of desire or vision in the creation of forms and existence. They explore how the initial impulse (desire in Boehme, vision in Plotinus) leads to the differentiation and manifestation of various forms and qualities.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 361
“Section 41 41. The prayer is answered by the mere fact that part and other part are wrought to one tone like a musical string which, plucked at one end, vibrates at the other also. Often, too, the sounding of one string awakens what might p…”
Both passages discuss the interconnectedness and functionality of elements within a larger system, whether it be the universe in Plotinus' work or the divine and natural realms in the second passage. They explore the idea of inherent powers and the role of these elements in a greater whole.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 362
“Section 42 42. It follows that, for the purposes which have induced this discussion, the stars have no need of memory or of any sense of petitions addressed to them; they give no such voluntary attention to prayers as some have thought: it…”
Both passages discuss the interconnectedness of all things and the underlying unity within diversity. Passage A from Plotinus describes the transmission of life and purpose from the All, while Passage B from the mystical tradition describes the manifestation of the divine through various forms and qualities, all contributing to a unified whole.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 364
“Section 44 44. Contemplation alone stands untouched by magic; no man self-gathered falls to a spell; for he is one, and that unity is all he perceives, so that his reason is not beguiled but holds the due course, fashioning its own career a…”
Both passages discuss the concept of forces and powers within the universe that influence and attract each other. Passage A from Plotinus describes the natural sympathies and attractions within the All, while Passage B from the mystical tradition discusses the contractive power of desire and the manifestation of life through motion and attraction.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 365 (part 2)
“The punishments of wrong-doing are like the treatment of diseased parts of the body- here, medicines to knit sundered flesh; there, amputations; elsewhere, change of environment and condition- and the penalties are planned to bring health t…”
Both passages discuss the interconnectedness of parts within a whole, whether it be the stars within the universe or the seven spirits within the Godhead. They also explore the idea of natural forces and powers acting independently of will, though from different metaphysical perspectives.
10 more
◆neoplatonism|Select Works of Plotinus|Select Works, Section 372
“Section 6 6. We return, then, to the question whether there could be light if there were no air, the sun illuminating corporeal surfaces across an intermediate void which, as things are, takes the light accidentally by the mere fact of bein…”
Both passages explore the nature of perception and the interconnectedness of the universe. Passage A discusses the idea of a 'living whole' and the sympathy reigning in it, while Passage B describes the interconnectedness of the divine and the manifestation of life through various forms and qualities.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 373 (part 1)
“Section 7 7.
Our investigation may be furthered by enquiring: Whether light finally perishes or simply returns to its source.
If it be a thing requiring to be caught and kept, domiciled within a recipient, we might think of it finally pas…”
Both passages explore the nature of light and its relationship to its source, discussing the concepts of activity, manifestation, and the interplay between inner and outer states. They share a mystical perspective on the nature of existence and the divine.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 376
“Section 1 1. Perceptions are no imprints, we have said, are not to be thought of as seal-impressions on soul or mind: accepting this statement, there is one theory of memory which must be definitely rejected. Memory is not to be explained a…”
Both passages explore the nature of light and its relationship to the source from which it emanates. Passage A discusses the continuous existence of light as an activity of the luminary, while Passage B describes the seven spirits in the Godhead appearing as luminous torches, highlighting the transformative and manifestative aspects of light.
◆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 explore the concept of divine emanation and the process of creation from a unified source. They discuss the relationship between the divine and the manifested world, highlighting the roles of desire, motion, and intellectual principle in the creative process.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|Fourth Dialogueh
“All which you have explained where it says: "When will the bright spark of the visual ray Darting, spring through each veiling obstacle." But let us return.
The sixth, represented in the following, is caused only by the imbecility and unre…”
Both passages discuss the limitations of human perception and understanding due to the mutable nature of the physical world and the influence of affections or desires. They explore how these factors hinder the comprehension of ultimate truth or reality, which is a common theme in mystical traditions.
◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Pythagorean Theory of Music and Colori
“The seven Creators, or Fabricators, of the inferior spheres were called by the Jews the Elohim .
By the Egyptians they were referred to as the Builders (sometimes as the Governors ) and are depicted with great knives in their hands with wh…”
Both passages explore the relationship between divine principles and their manifestations in the physical world, particularly through the lens of colors, sounds, and cosmic structures. They share a conceptual parallel in the idea of divine attributes manifesting through natural phenomena, though they use different traditions and vocabularies.
◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Pythagorean Theory of Music and Colorj
“P, Blavatsky relates the colors to the septenary constitution of man and the seven states of matter as follows: COLOR: Violet PRINCIPLES OF MAN: Chaya, or Etheric Double STATES OF MATTER: Ether COLOR: Indigo PRINCIPLES OF MAN: Higher Manas,…”
Both passages explore the correspondence between different elements (colors, musical notes, planets, and spiritual principles) and their interrelationships, reflecting a shared insight into the interconnectedness of the cosmos and human experience. They both use a structured, systematic approach to describe these relationships, indicating a conceptual parallel.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXI (part 4)
“This sensation of light and of unlimited joy is experienced at the moment of the expansion of consciousness (the unfoldment of the mystical lotus of the Hindu yogi), at the moment of the sensation of infinity, and it yields also the sensati…”
Both passages explore the duality of human experience and the transition to a higher state of consciousness. Passage A discusses the simultaneous sensations of light and darkness, joy and horror, symbolizing the duality of human life and the need to renounce the material world. Passage B describes the contraction and expansion of the will, leading to states of darkness and light, and the manifestation of relative life.
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|7. The Fiery Sworda
“NETSAH GLADIUS THE septenary is the sacred number in all theogonies and in all symbols, because it is composed of the triad and the tetrad.
The number seven represents magical power in all its fullness; it is the mind reinforced by all ele…”
Both passages discuss the concept of seven spiritual or divine entities and their roles in creation and the universe. They share a conceptual framework of divine qualities or forces manifesting in different forms, although the specific details and terminology differ.
◆western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|10. The Key Of Occultismc
“His feet represent the equilibrium of BRIAH, or the world of forms; his legs are the two Pillars of the Masonic Temple, JAKIN and BOAZ; his body, veiled by clouds, from which issues a hand holding a book, is the sphere of YETZIRAH, or initi…”
Both passages discuss mystical concepts involving a septenary (sevenfold) structure and the interplay of opposing forces (light/darkness, good/evil). Passage A focuses on the Kabbalistic and Christian symbolism of the septenary, while Passage B describes the seven spirits and the duality of manifestation in a theosophical context. Both explore the deeper mystical meanings behind these symbolic structures.