The Life and Doctrines of Jacob Boehme · 28 of 159 · tr. Franz Hartmann
Chapter 3 (part 8)
Without it the form of the spirit would not be knowable; it is the corporeity of the spirit.
To be sure, it is not a bodily, tangible substance, like the bodies of men, but has nevertheless substantial and visible qualities which the spirit per se does not possess." ( Threefold Life , v.
50.) There is no language to describe the beauty and splendour of divine wisdom.
Whatever there is of magnificence perceptible in this terrestrial world exists in the celestial world in a far superior state, in eternal spiritual perfection.
"Earthly language is entirely insufficient to describe what there is of joy, happiness, and loveliness contained in the inner wonders of God.
Even if the eternal Virgin pictures them to our minds, man's constitution is too cold and dark to be able to express even a spark of it in his language." ( Three Principles , xiv.
90.) Neither are these superterrestrial pictures mere shadows or creations of fancy.
"Just as the earth continually produces plants and flowers, trees and metals, and beings of various kinds, one always more glorious, stronger, and more beautiful than the rest; and as on our terrestrial plane one form appears while others perish, there being a continual working and evolving of forms, likewise the eternal generation within the holy mystery continually takes place in great power; so that, in consequence of this perpetual wrestling of spiritual powers, one after another divine fruits appear by the side of each other, all and each of them in the radiance of beautiful colours.
All that whereof the terrestrial world by which we are surrounded is merely an earthly symbol, exists in the celestial p.
86 realm in exquisite perfection in a spiritual state.
It does not exist there merely as a spirit, a will, or a thought, but in corporeal substantiality, in essence and power, and appears inconceivable merely in comparison with the external material world." ( Signature , xvi.
18.) This beauty the divine and essential wisdom, the eternal Virgin, does not produce by her own power; but by the power of God that acts within her.
She herself is without any will of her own.
"Not wisdom, but the Spirit of God, is the centre, or the discloser.
As the soul is manifesting herself in the body by means of the flesh, and as the latter would have no power if it were not inhabited by a living spirit, likewise the wisdom of God is the corporeity of the Holy Spirit, by means of which He assumes substantiality, so as to manifest Himself to Himself.
Wisdom gives birth, but she would not do so if the Spirit were not acting within her.
She brings forth without the power of the fire-life; she has no ardent desire, but her joy finds its perfection in the manifestation of the Godhead, and therefore she is called a virgin in chastity and purity before God." ( Tilk ., ii.
64.) Divine wisdom exists only by means of the Trinity, and the latter can be revealed only by forming eternal nature within its own body.
"The light and the power of the sun disclose the mysteries of the external world by the production and growth of various beings.
Likewise God, representing the eternal Sun, or the one eternal and only Good, would not reveal Himself without the presence of His eternal spiritual nature, wherein alone He can manifest His power.
Only when the power of God becomes differentiated and relatively conscious, so that there are individual powers to wrestle with each other during their love-play, will be opened in Him the great and immeasurable fire of p.
87 love by means of the forthcoming of the Holy Trinity." ( Grace , ii.
28.) The Father, ruling the first principle, the fire, generates eternally the Son, the light, by means of the seven forms of eternal nature; and the Son, revealing Himself in the second principle as the light, for ever glorifies the Father.
Themes
◆Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The divine is described using human terms such as Father, Son, Virgin, and wrestling powers.
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.
Wisdom gives birth through the Spirit acting within her, mirroring divine generation.
All passages →◆Body As Obstacleanthropology
The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.
It states that man's constitution is too cold and dark to express even a spark of divine joy in language.
All passages →◆Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
The text contrasts the first principle (fire) with the second principle (light) and describes a wrestling of spiritual powers.
All passages →◆Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
The Son is identified as the light, and divine fruits appear in the radiance of beautiful colours.
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.
The passage describes the Father generating the Son eternally and the perpetual wrestling of spiritual powers within the holy mystery.
All passages →◆Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
The insufficiency of language implies that true knowledge of divine joy is experiential and inner.
All passages →◆Kingdom Withinanthropology
The claim that the divine realm is present inside the individual, accessible without external mediation.
The passage refers to the inner wonders of God contained within the divine mystery.
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 acting within Wisdom, generating eternally, and revealing His power through nature.
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 Son is described as the light that reveals and glorifies the Father, functioning as a mediating principle.
All passages →◆Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
Wisdom's joy finds its perfection in the manifestation of the Godhead, implying a union of divine attributes.
All passages →◆Numerical Mysticismtheology
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
The text mentions the 'seven forms of eternal nature' through which the Son is generated.
All passages →◆Paradox As Teachingethics
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
The concept of 'corporeity of the spirit' presents a paradoxical union of form and spirit.
All passages →◆Tripartite Soulanthropology
Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).
The text distinguishes between spirit, soul, and body/flesh in the context of manifestation and corporeity.
All passages →◆Unity Of Beingtheology
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
God is referred to as the one eternal and only Good who manifests Himself to Himself.
All passages →◇Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
[auto] The text emphasizes that earthly language is entirely insufficient to describe the inner wonders of God and divine beauty.
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 passage explicitly states that the terrestrial world is merely an earthly symbol of what exists in the celestial realm in exquisite perfection.
All passages →Related passages · 37 parallels
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 78)
“Recueil de Travaux , t.
iv., p.
55 (l.
473); and compare ###.
Ibid.
, t.
v.
p.
186 (l.
171).
2.
Ibid.
, t.
v., p.
27 (1.
233).
3.
Ibid., p.
39 (l.
281).
4 Ibid., p.
10 (l.
60).] {p.
cii} The Egyptian heaven.
legs for…”
Both passages discuss the nature of the divine and the struggle to describe the infinite and spiritual using finite and corporeal terms. They also touch on the idea of a higher realm or heaven where the divine resides, though the specific details and cultural contexts differ.
◆gnosticism|Gospel of Thomas|Logion 29
“Jesus said, "If the flesh came into being because of spirit, it is a wonder. But if spirit came into being because of the body, it is a wonder of wonders. Indeed, I am amazed at how this great wealth has made its home in this poverty."…”
Both passages explore the relationship between the spiritual and the corporeal, emphasizing the wonder and mystery of their interplay. They share a conceptual parallel in their contemplation of the divine manifesting through material or substantial forms.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VIIIb
“Hence, through these things such a corporeal-formed division as you introduce, is demonstrated to be false.
It is, indeed, especially necessary not to propose any thing of this kind; but if this should appear to you to be requisite, yet yo…”
Both passages discuss the nature of the divine and its relationship to the corporeal world, emphasizing the incorporeal and transcendent aspects of the divine while acknowledging its interaction with the material realm.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter XVII
“We will exchange, therefore, this division for the doubt which may be adduced by you against the present opinion. “ For ,” it may be said by you, “ how, conformably to what we assert, can the sun and moon, and the visible natures in the hea…”
Both passages discuss the relationship between the divine and the corporeal, asserting that divine beings can incorporate bodies without being impeded by them. They both emphasize the incorporeal nature of the divine while acknowledging a form of corporeity that is distinct from mundane physicality.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter IIIb
“In addition also to these peculiarities, divine beauty, indeed, shines with an immense splendour as it were, fixes the spectators in astonishment, imparts a divine joy, presents itself to the view with ineffable symmetry, and is exempt from…”
Both passages discuss the hierarchy and nature of divine beauty and its manifestations through different spiritual beings. They share a conceptual parallel in describing the ineffable and superior beauty of divine entities compared to lesser beings, though they come from different mystical traditions.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VII
“It is not, however, sufficient to learn these things alone, nor will he who only knows these become perfect in divine science. But it is requisite also to know what enthusiasm is, and how it is produced. It is falsely, therefore, supposed t…”
Both passages discuss the nature of divine inspiration and the role of the divine in human experience. They emphasize the transcendence of human understanding and the necessity of divine intervention for true spiritual insight.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VIII
“If, therefore, true divination was a solution of the divine part of the soul from the other parts of it, or if it was a separation of intellect, or a certain extension of it; or if it was a vehemence 128 and extension of energy or passion,…”
Both passages discuss the nature of divine inspiration or possession, emphasizing that it originates from a higher, divine source rather than from the human body or soul alone. They both highlight the transcendence and otherness of divine influence, though they use different metaphysical frameworks.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter X
“Let us, however, discuss what pertains to divination more particularly; not asserting this, that nature leads each thing to its like; for the enthusiastic energy is not the work of nature; nor again asserting that the temperature of the air…”
Both passages discuss the nature of divine inspiration and the role of divine entities in imparting wisdom or energy to humans. They emphasize the transcendental and impassive nature of divine influence, though they use different theological frameworks and terminology.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter XXVIIa
“Moreover, neither is it sufficient to assert, “ that nature, art, and the sympathy of things in the universe, as if they were the parts of one animal, contain premanifestations of certain 188 things with reference to each other; nor that bo…”
Both passages explore the relationship between the divine and the material world, emphasizing the limitations of human language and understanding in describing divine realities. They also discuss the manifestation of divine qualities in the natural world, though from different theological perspectives.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter XXVIIIa
“You adduce, however, as a thing by no means to be despised, “ the artificers of efficacious images .” But I should wonder if these were admitted by any one of the theurgists who survey the true forms of the Gods.
For why should any one exc…”
Both passages discuss the nature of divine creation and the limitations of human-made representations. They explore the distinction between true divine essence and material or artificial constructs, highlighting the superior nature of divine creation over human artifice.
27 more
◆neoplatonism|Iamblichus: On the Mysteries|Chapter II
“But we sometimes see that take place which is now proposed to be considered. For it happens that spirits are commanded [to do this or that] who do not use a reason of their own, and have not the principle of judgment. Nor does this occur ir…”
Both passages discuss the interaction between different levels of existence or beings, highlighting the hierarchical and interdependent nature of these relationships. They explore how higher, more refined entities (such as divine wisdom or dianoia) interact with and command lower, more irrational spirits or forms, emphasizing the role of divine or spiritual power in these interactions.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter I
“The doubts also that follow in the next place require for their solution the assistance of the same divinely-wise Muse. But I am desirous, previous to this, to unfold to you the peculiarity of the theology of the Egyptians. For they, imitat…”
Both passages discuss the relationship between the visible and invisible realms, and the use of symbols or forms to express divine truths. They share a common theme of the divine manifesting through visible images or corporeity, reflecting a deeper mystical reality.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VIIIc
“The fifth according to body, which is called corporeal-formed.
And the sixth according to matter, and this is denominated material.” Olympiodorus adds, “or after another manner it may be said, that some of these are celestial, others ether…”
Both passages discuss the nature of divine allotments and the corporeity of spiritual entities, exploring how divine principles manifest in the material and spiritual realms. They share a conceptual parallel in their examination of the interplay between the divine and the material world.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 66 (part 1)
“Section 5 5.
These Lovers, then, lovers of the beauty outside of sense, must be made to declare themselves.
What do you feel in presence of the grace you discern in actions, in manners, in sound morality, in all the works and fruits of vi…”
Both passages describe the ineffable beauty and splendor of divine wisdom or higher truths, emphasizing that these can only be truly perceived by the soul or spirit, and that earthly language is insufficient to capture their essence. They share a mystical perspective on the transcendence of divine beauty.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 132
“Section 10 10. But how can I form the conception of the sizelessness of Matter? How do you form the concept of any absence of quality? What is the Act of the Intellect, what is the mental approach, in such a case? The secret is Indeterminat…”
Both passages discuss the relationship between form and substance, or spirit and matter, exploring how the incorporeal or spiritual aspects interact with or underlie the corporeal world. They both delve into the nature of the fundamental stuff that underlies all forms, though from different mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 152
“Section 3 3. We have thus covered our main ground, but since corporeity has been mentioned, we must consider its nature: is it the conjunction of all the qualities or is it an Idea, or Reason-Principle, whose presence in Matter constitutes…”
Both passages discuss the relationship between the spiritual and the corporeal, exploring how spiritual principles or ideas interact with matter to form bodily existence. They both posit that there is an immaterial, rational principle that gives form to matter, though they use different terminology and contexts.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 154
“Section 1 1. Seen from a distance, objects appear reduced and close together, however far apart they be: within easy range, their sizes and the distances that separate them are observed correctly. Distant objects show in this reduction beca…”
Both passages discuss the concept of corporeity in relation to spiritual or intellectual principles. They explore how an immaterial principle can be associated with or manifest through a corporeal form, though they do so within different mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 298
“Section 11 11. I think, therefore, that those ancient sages, who sought to secure the presence of divine beings by the erection of shrines and statues, showed insight into the nature of the All; they perceived that, though this Soul is ever…”
Both passages discuss the relationship between the divine and the material world, emphasizing the role of an intermediary (Soul in Plotinus, Divine Wisdom in the second passage) that connects the higher realm with the lower. They also highlight the idea of the divine being reflected or manifested in the material world.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 310
“Section 23 23. I explain: A living body is illuminated by soul: each organ and member participates in soul after some manner peculiar to itself; the organ is adapted to a certain function, and this fitness is the vehicle of the soul-faculty…”
Both passages discuss the relationship between the visible and invisible aspects of existence, exploring how the invisible (soul or spirit) manifests through the visible (body or corporeity). They share a conceptual parallel in their exploration of the interplay between the spiritual and physical realms.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 342
“Section 22 22. And as regards vegetal forms? Are we to imagine beneath the leading principle [the "Nature" phase] some sort of corporeal echo of it, something that would be tendency or desire in us and is growth in them? Or are we to think…”
Both passages explore the relationship between the divine and the material world, particularly focusing on the soul or spirit's interaction with corporeal forms. They both discuss the idea of a higher principle manifesting through lower, material forms, though they use different terminology and frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 387
“Section 8 8. It can be shown also that the intellectual act would similarly be impossible if the soul were any form of body. If sensation is apprehension by means of the soul's employment of the body, intellection cannot be a similar use of…”
Both passages discuss the nature of the intellect or spirit and its relationship to the body and corporeality. They explore the idea that the intellect or spirit is not material and has a higher, non-corporeal nature, though they do so within different mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 392 (part 1)
“Section 8 8.
E.
(13) We come to the doctrine of the Entelechy, and must enquire how it is applied to soul.
It is thought that in the Conjoint of body and soul the soul holds the rank of Form to the Matter which here is the ensouled body-…”
Both passages explore the relationship between the spiritual and the corporeal, emphasizing the incorporeal nature of higher realities and the limitations of physical language and perception in describing them. They also discuss the role of divine wisdom or intellect in manifesting the divine.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 493
“Section 1 1. All human beings from birth onward live to the realm of sense more than to the Intellectual. Forced of necessity to attend first to the material, some of them elect to abide by that order and, their life throughout, make its co…”
Both passages discuss the concept of divine beauty and its manifestation. Passage A from Plotinus describes Beauty as a primal, omnipresent entity that is the source of all beauty in the world, while Passage B from the Threefold Life discusses the divine wisdom and its corporeal substantiality, which is described as beautiful and splendid. Both passages emphasize the transcendence and perfection of divine beauty.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 577 (part 1)
“Section 16 16.
When each of the entities bound up with the pseudo-substance is taken apart from the rest, the name of Quality is given to that one among them, by which without pointing to essence or quantity or motion we signify the distin…”
Both passages explore the relationship between the sensible and intellectual realms, particularly focusing on the nature of beauty and qualities. They discuss how these qualities manifest in different spheres and their connection to the higher and lower realms, showing a conceptual parallel in their mystical perspectives.
◆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 concept of a transcendent, formless source of beauty and life that is beyond human comprehension and language. They describe this source as the origin of all beauty and existence, emphasizing its uniqueness and the inability of human language to fully capture its essence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 681
“Section 42 42. Faced by the difficulty of placing these powers, you must in reason allocate to the secondaries what you count august: secondaries must not be foisted upon the First, or tertiaries upon the secondaries. Secondaries are to be…”
Both passages explore the concept of divine beauty and its formless nature, emphasizing that true beauty transcends physical form and is rooted in a higher, spiritual reality. They both describe a progression from the material to the spiritual in understanding beauty.
◆renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XIV — Of the Spirit of the World, What It Is, and How by Way of Medium It Unites Occult Virtues to Their Subjects|Chapter XIV, Section 1a
“CHAPTER XIV.
Of the Spirit of the World, What It Is, and How by Way of Medium It Unites Occult Virtues to Their Subjects .
Democritus and Orpheus, and many Pythagoreans, having most diligently searched into the virtues of celestial things…”
Both passages discuss the interplay between the spiritual and material realms, emphasizing the role of a mediating substance or principle that connects the divine with the physical world. They both describe a hierarchy of being and the manifestation of divine qualities in the material world.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Third Dialoguef
“Fitly, therefore, this rapture of heroic enthusiasm feeds on such "high emprise." For the object is infinite, and in action most simple, and our intellectual power cannot apprehend the infinite except in speech or in a certain manner of spe…”
Both passages explore the theme of the human spirit's aspiration towards the divine, emphasizing the infinite and unattainable nature of the ultimate goal. They also discuss the perfection and beauty of divine wisdom, though from different theological perspectives.
◆renaissance_hermeticism|Paracelsus: The Book Concerning the Tincture of the Philosophers|Section 1l
“This spiritual substance is neither heavenly nor hellish, but an airy, pure, and hearty body, midway between the highest and lowest, without reason, but fruitful in works, and the most select and beautiful of all other heavenly things.
Thi…”
Both passages describe a spiritual substance that is central to the divine and manifests in a way that is beyond human comprehension. They emphasize the beauty, power, and perfection of this spiritual reality, which is intertwined with the divine nature and acts as a mediator between the divine and the material world.
◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Elements and Their Inhabitantsc
“"Yet," he adds, "the Elementals are not spirits, because they have flesh, blood and bones; they live and propagate offspring; they cat and talk, act and sleep, &c., and consequently they cannot be properly called 'spirits.' They are beings…”
Both passages discuss the nature of spiritual beings that exist in a state between the purely material and the purely spiritual, emphasizing their unique composition and existence within different elements or principles. They also explore the idea of these beings having a form of corporeity that allows them to be perceived and interact with the world.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter X (part 7)
“An age of great inspiration and unconscious productiveness is invariably followed by an age of criticism and consciousness.
The one affords material for the analyzing and critical intellect of the other.
Thus all those great characters wh…”
Both passages discuss the limitations of human language in expressing profound spiritual truths. They also touch on the cyclical nature of existence and the ineffable nature of divine realities, though from different mystical traditions.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVI (part 9)
“In our language only an eternally becoming universe exists.
The "Eternal Now" cannot be expressed in language.
Thus our language pictures to us beforehand a false universe— dual , when in reality it is one ; and eternally becoming when it…”
Both passages explore the limitations of language in describing ultimate reality and the unity of existence. They also discuss the nature of matter and the spiritual dimensions of the world, though from different mystical perspectives.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 8)
“Doesn't this show a singularly indigent imagination?
Isn't this brave universe made on a richer pattern, with room in it for a long hierarchy of beings?
Materialistic science makes it infinitely richer in terms, with its molecules, and et…”
Both passages explore the idea of a hierarchical and interconnected universe, where spiritual and material realms are deeply intertwined. They both emphasize the importance of analogy in understanding these connections, though they come from different mystical traditions.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 8)
“Permanency also suffers no change of its nature, because it is not mingled with the unstable.
And the beautiful there is beautiful, because it does not subsist in beauty (as in a subject).
Each thing too is there p.
280 established, not…”
Both passages explore the nature of divine wisdom and its manifestation, emphasizing the unity and permanence of spiritual reality. They describe a state of infinite perception and the interconnectedness of all things, though within different mystical traditions.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 18)
“This is at the same time a religious sect and a philosophical school of high idealistic character, which struggled against materialism and against the narrow fanaticism and the literal understanding of the Koran.
The Sufis interpreted the…”
Both passages discuss the mystical interpretation of divine love and the use of sensuous language to express spiritual truths. They highlight the union of the soul with the divine and the limitations of human language in conveying divine experiences.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 25)
“I sensed the enormous heavy body— my body —all its motions, shudderings, waverings and vibrations, fire, pressure of steam and weight of engines were inside of me , the unmerciful and unyielding propelling screw which pushed and pushed me f…”
Both passages describe mystical experiences that involve a sense of unity and transcendence. They also share a focus on the ineffable nature of these experiences and the difficulty of conveying them through language.
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|5. The Pentagrama
“GEBURAH ECCE HEREUNTO we have exposed the magical dogma in its more arid and abstruse phases; now the enchantments begin; now we can proclaim wonders and reveal most secret things.
The Pentagram signifies the domination of the mind over th…”
Both passages explore the relationship between the spiritual and the corporeal, emphasizing the idea that the spiritual realm has a substantial and visible quality that transcends earthly language and perception. They also discuss the role of divine wisdom or the soul in manifesting the divine or spiritual reality.