The Life and Doctrines of Jacob Boehme · 27 of 159 · tr. Franz Hartmann
Chapter 3 (part 7)
171.) When the power of the light becomes revealed it manifests its activity first of all in the Fifth Quality , which is evolved by means of the preceding four as sweet love, or a luminous water-spirit.
"The first three principles are merely qualities conducive to life, the fourth is life itself, but the fifth is the true Spirit.
Whenever this power has been evolved from the fire, it lives within all the others and changes them all into its own sweet nature, so that painfulness and enmity cannot be found therein in any shape whatever." ( Tabulæ Principæ , i.
46.) "The fifth quality is the true love-fire, which in the light separates from the painful fire, and wherein divine love appears as a substantial being.
It has within itself all the powers of divine wisdom; it is the trunk or the centre of the tree of eternal life, wherein God the Father becomes revealed in His Son by means of the speaking Word." ( Grace , iii.
26.) In the Sixth Quality the divine powers, still united, and therefore undifferentiated and not manifest in the fifth, become differentiated and audible.
"The sixth form of eternal nature is intelligent life or sound.
The qualities being all in a state of equilibrium in the light (the fifth), they now rejoice and acquire audibility.
Thereby the desire of the unity enters into a state of (conscious) willing and acting, perceiving and feeling." ( Tabulæ Principæ , i.
48.) "To constitute audible life, or the sound of the powers, hardness and softness, compactness and thinness and motion are required.
To constitute the sixth principle there are therefore required all the other qualities of p.
84 nature.
The first form furnishes hardness, the second motion; by means of the third division takes place.
The fire changes the harshness of the conceived essence by consuming it into a spiritual being, representing mildness and softness, and this becomes formed into sound, according to the qualities which it contains." ( Mysterium , v.
11.) This sound of course is not to be compared to terrestrial audible sound.
"In the light of God the kingdom of heaven (the consciousness of the spirit), sound is very subtle, sweet, and lovely, so that if compared with terrestrial noise, it is like a perfect stillness.
Nevertheless in the realm of glory it is indeed comprehensible sound, and there is a language which is heard by the angels—a language which is, however, only partaking of the nature of their world." ( Mysterium , v.
19.) The third principle reappears in the seventh , and therein consists the "resurrection of the flesh." " The Seventh Principle is the corporeal comprehension of the other qualities.
It is called ' Essential Wisdom ' or the ' Body of God .' The third principle appears in the seven forms of nature in so far as they have been brought into comprehensibility in the seventh.
This principle or state of being is holy, pure, and good.
It is called the eternal untreated heaven or the kingdom of God, and it is outspoken from the first principle, of the dark fire-world and from the holy light-flaming love-world." ( Grace , iv.
10.) "The seventh form is the state of being wherein all the others manifest their activity, like the soul in the body.
It is called Nature, and also the eternal essential wisdom of God." ( Tabulæ Principæ , i.
49.) "The seventh spirit of God is the body, being born from the other six spirits, and in it all the celestial figures are taking form.
From it arises all beauty, all p.
85 joy.
If this spirit did not exist God would be imperceptible." ( Aurora , xi.
1.) "Wisdom is the substantiality of the spirit.
The spirit wears it as a garment, and becomes revealed thereby.
Themes
◆Alchemical Workpraxis
The transformation of base substance — outer matter or the inner soul — into a purified, perfected, or 'gold' state; the magnum opus as both laboratory practice and spiritual allegory.
The text describes fire consuming harshness into a spiritual being, reflecting the alchemical transformation of base substance.
All passages →◆Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The passage uses human relational terms such as 'Father,' 'Son,' and attributes a 'Body' to God.
All passages →◆Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
There is a clear distinction made between the 'painful fire' or 'dark fire-world' and the 'holy light-flaming love-world.'
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.
Painfulness and enmity are described as absent in the higher qualities, implying evil is a lack rather than a substance.
All passages →◆Inner Lightanthropology
The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.
The power of light is described as living within the other qualities, implying an indwelling luminous principle.
All passages →◆Inner Silencepraxis
The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.
Divine sound is compared to 'perfect stillness' when contrasted with terrestrial noise.
All passages →◆Kingdom Withinanthropology
The claim that the divine realm is present inside the individual, accessible without external mediation.
The text identifies the 'kingdom of heaven' with 'the consciousness of the spirit,' suggesting an internal divine realm.
All passages →◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
Divine nature is described as 'life itself,' 'intelligent life,' and active powers that rejoice and act.
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 text mentions God the Father being revealed in His Son 'by means of the speaking Word,' aligning with the concept of divine reason or word.
All passages →◆Opposites Transcendedanthropology
The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.
The fifth quality changes all others into its sweet nature where 'painfulness and enmity cannot be found,' uniting hardness and softness.
All passages →◆Paradox As Teachingethics
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
The text presents the paradox that divine sound is like 'perfect stillness' compared to terrestrial noise.
All passages →◇Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
[auto] The 'power of the light' and 'light of God' are central themes described as revealing activity and manifesting divine love.
All passages →◇Emanation Hierarchycosmology
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
[auto] The passage explicitly details the evolution of divine qualities from preceding ones (first four to fifth, sixth, seventh), describing a structured unfolding of divine nature.
All passages →◇Numerical Mysticismtheology
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
[auto] The text is structured around the specific enumeration and significance of the Fifth, Sixth, and Seventh Principles or Qualities.
All passages →Related passages · 20 parallels
◆gnosticism|Pistis Sophia|Document SECONDb
“I therefore with the power also which came out of me, and the soul which I took from Sabaoth the good, they came close to one another [117 ], they became one effluence of light which enlighteneth greatly greatly; I called unto Gabriel down…”
Both passages describe a process of restoration and transformation through divine light. In Passage A, the effluence of light restores the Pistis Sophia, while in Passage B, the power of the light transforms and unifies the qualities of nature, leading to a state of divine wisdom and love.
◆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 describe a mystical cosmology involving multiple qualities or emanations that represent different aspects of the divine. They share a common theme of divine manifestation through various principles or conformations, each with specific attributes and roles in the creation and structure of the universe.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 247
“Section 15 15. Now the objects attracting the sun-rays to themselves- illuminated by a fire of the sense-order- are necessarily of the sense-order; there is perceptibility because there has been a union of things at once external to each ot…”
Both passages explore the interaction between different principles or qualities, discussing how higher principles influence lower ones without being contaminated or mixed with them. They both delve into the nature of reality and the distinction between different levels of existence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 336
“Section 16 16. But if in the soul thing follows thing, if there is earlier and later in its productions, if it engenders or creates in time, then it must be looking towards the future; and if towards the future, then towards the past as wel…”
Both passages discuss the hierarchical structure of divine principles and their manifestations in the material world. They describe a progression from higher, intellectual or spiritual principles to lower, material or natural ones, highlighting the interplay between these levels.
◆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 perception and the role of an intermediate medium (light) in the process. They discuss the interaction between the perceiver and the perceived, highlighting the active role of the object and the soul's involvement in vision.
◆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 divine or fundamental reality. They discuss the activity and essence of light, its manifestation, and its connection to higher principles or qualities, showing a conceptual parallel in their mystical interpretations.
◆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 describe a hierarchical structure of divine principles or qualities, where each level builds upon the previous ones to manifest higher forms of existence and consciousness. They share a mystical emphasis on the evolution of divine attributes and the interconnectedness of spiritual realms.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 454 (part 1)
“Section 1 1.
The Intellectual-Principle, the veritably and essentially intellective, can this be conceived as ever falling into error, ever failing to think reality?
Assuredly no: it would no longer be intelligent and therefore no longer…”
Both passages discuss the emanation of principles from a higher, transcendent source. Plotinus describes the emanation of the Intellectual-Principle from The One, while the second passage outlines the evolution of divine qualities from a transcendent light, both emphasizing a hierarchical and interconnected structure of reality.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 653
“Section 14 14. On the nature of the Intellectual-Principle we get light from its manifestations; they show that it demands such diversity as is compatible with its being a monad. Take what principle you will, that of plant or animal: if thi…”
Both passages discuss the nature of a higher principle or divine essence that manifests in multiple qualities or forms. They explore the idea of unity and multiplicity within this principle, though they use different terminology and frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 654
“Section 15 15. That Life, the various, the all-including, the primal and one, who can consider it without longing to be of it, disdaining all the other? All other life is darkness, petty and dim and poor; it is unclean and polluting the cle…”
Both passages describe a mystical hierarchy of being, with a emphasis on the unity and goodness of the highest principle and the emanation of lesser realities from it. They also share a focus on the transformative power of contemplation or revelation.
10 more
◆neoplatonism|Select Works of Plotinus|Select Works, Section 662
“Section 23 23. That which soul must quest, that which sheds its light upon Intellectual-Principle, leaving its mark wherever it falls, surely we need not wonder that it be of power to draw to itself, calling back from every wandering to res…”
Both passages discuss the nature of a higher, unified principle that manifests diversity. Plotinus describes the Intellectual-Principle as a multiple unity containing all forms, while the second passage details the evolution of divine qualities leading to a unified, loving spirit. Both emphasize the complexity within unity and the manifestation of diverse powers from a singular source.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 663
“Section 24 24. But ourselves- how does it touch us? We may recall what we have said of the nature of the light shining from it into Intellectual-Principle and so by participation into the soul. But for the moment let us leave that aside and…”
Both passages describe a mystical ascent to a higher, unified reality. Plotinus discusses the primal, all-including Life and Intellectual-Principle, while the second passage describes the revelation of divine powers and the evolution of spiritual qualities leading to a unified, divine state.
◆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 divine principles and their manifestation in the universe. Passage A from Plotinus describes the Intellectual-Principle and its role in the cosmos, while Passage B from the Christian mystic Jacob Boehme discusses the qualities and principles of divine light and their manifestation. Both explore the idea of a higher, ordering principle that underlies reality.
◆renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XLIX — Of Light, Colors, Candles and Lamps, and to What Stars, Houses and Elements Several Colors Are Ascribed|Chapter XLIX, Section 1a
“CHAPTER XLIX.
Of Light, Colors, Candles and Lamps, and to What Stars, Houses and Elements Several Colors Are Ascribed .
Light also is a quality that partakes much of form, and is a simple act, and also a representation of the understandin…”
Both passages discuss the manifestation of divine qualities and the nature of light and sound in mystical contexts, highlighting the transformation and interaction of these elements within a spiritual framework.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|Second Dialoguef
“[P] Number is, as the great writer (Balzac) thought, an Entity, and at the same time, a Breath emanating from what he called God, and what we call the ALL, the breath which alone could organize the physical Kosmos.—("The Secret Doctrine.")…”
Both passages explore the concept of divine manifestation through various qualities or principles. Boehme describes the evolution of divine powers through seven qualities, while the Second Dialogue discusses the search for truth through different philosophical and theological approaches, both aiming to understand the divine nature and its expression in the world.
◆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 progression of spiritual qualities or principles, with the sixth and seventh principles being particularly emphasized. They explore the transformation and manifestation of divine attributes, though within different mystical frameworks.
◆renaissance_hermeticism|Paracelsus: The Book Concerning the Tincture of the Philosophers|Section 1j
“It is the spirit of the fifth substance, a Fount of all Joys ( beneath the rays of the moon), the Supporter of Heaven and Earth, the Mover of Sea and Wind, the Outpourer of Rain, upholding the strength of all things, an excellent spirit abo…”
Both passages describe a mystical fifth quality or substance that is associated with love, divine wisdom, and the transformation of other qualities. They also discuss the manifestation of divine powers and the role of this substance in the spiritual realm.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XV (part 3)
“Now if a merely negligible percentage of energy goes into the creation of the future by begetting, then the remainder must go into the creation of the future also, but in another way.
We have in the physical world many cases in which the d…”
Both passages explore the transformative and multifaceted nature of energy, particularly in the context of love and its broader implications. They discuss how energy manifests in various forms and serves multiple purposes, often beyond the immediate or direct function.
◆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 discuss the transformation of consciousness and the experience of higher spiritual realms. They describe the duality of sensations (light/darkness, joy/horror) and the necessity of renunciation or purification to achieve spiritual insight, though they use different metaphors and frameworks.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 21)
“Blood describes the value of the anæsthetic revelation for life as follows: "The Anæsthetic Revelation is the initiation of man into the mystery of the open secret of Being, revealed as the inevitable vortex of continuity.
Inevitable is th…”
Both passages describe a transformative mystical experience that reveals a fundamental truth about existence. They emphasize a shift in perception that leads to a deeper understanding of the nature of reality, though they use different metaphors and language.