The Life and Doctrines of Jacob Boehme · 43 of 159 · tr. Franz Hartmann

Chapter 5 (part 7)

2.) "Lucifer had within himself the fire and the light.

He p.

113 was free.

Why then did he imagine (project his consciousness) into the fire?

The light and the power of God did not draw him into the fire, but the wrath of nature.

Why did his spirit consent?" ( Menschwerdung , i.

5.) "The fiery lust, which was strong in Lucifer, incited him.

Likewise the darkness (matter) wanted to become created (objective) in him." ( Mysterium Magnum , ix.

9.) The very divine beauty, and the high power and authority with which Lucifer was invested, incited him to attempt to rise above God, instead of surrendering himself to Him in humility, 1 and thus he stimulated the activity of his sourcive spirits (latent principles) in an unnatural manner.

"When the kingly body of Lucifer became corporified (organised), and his spirits (principles or qualities) began to become qualified and generated (unfolded), the lightning flash of life arose in his heart, and the spirit went from the heart back again into all the veins of his (organising) body, inflaming all the seven spirits.

Thus he stood, a divine king, in transcendent clearness." ( Aurora , xiv.

4.) His condition may be compared to that of a man who uses the powers which are given him for the purpose of enabling him to rise up to the kingdom of God to feed his own passions.

"When Lucifer saw that he was so very beautiful, and when he realised his high birth and great power, the spirit which he had generated in himself ( i.e.

, his own free will) arose and became desirous to triumph over the divine birth, and to exalt itself above the heart of God." ( Aurora , xiv.

13, 32.) "When Lucifer was in such a kingly form, and placed in such high glory, he ought to have moved in God as God moved in him; but this he did not do, for after his p.

114 sourcive spirits were endowed with such a glorious light, they were filled with so much joy that they revolted against the natural right (the law), and desired a still higher, prouder, and more magnificent qualification than God Himself.

Then it happened that the acrid quality contracted her essence to such a state of hardness that the sweet water therein became exsiccated.

Simultaneously (with that) the lightning flash was so glaring that it became intolerable to the rising spirits, because it went ihto the acrid quality in such a terrible manner, as if it wanted to burst them asunder with great joy." ( Aurora , xiii.

116.) It must not be supposed that God created an especial pain for the purpose of punishing Lucifer for his sinful conceit; but Lucifer himself inaugurated a hell for himself by turning away from God and exciting the lower natural qualities.

"God did not create a hell or a special state of suffering wherein to torment the creatures that deserted Him; but as soon as the devils went out of the light and attempted to rule by the power of fire over the beatitude in the heart of God, in the same moment they were outside of God and in the four lower qualities of eternal nature.

Thereby they were kept imprisoned in the abyss of hell." ( Threefold Life , ii.

5 3) 1 "The devil is not affected with any pain coming from the outside, but (the cause of all suffering) is in himself.

This is the bell wherefrom he is created, and the light of God is his eternal dishonour, because he is the enemy of God, and no longer in the light of God." ( Three Principles , iv.

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.

Terms like corporified, generated, and qualities unfolding reflect alchemical transformation processes.

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◆Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

Lucifer is described with human-like attributes such as a 'heart', 'veins', and an 'organising body' while holding the title of 'king'.

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◆Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The text contrasts the 'light and power of God' with the 'wrath of nature' and 'darkness (matter)', establishing an ontological opposition.

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◆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.

Surrendering oneself to God in humility is presented as the alternative to Lucifer's pride.

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◆Divine Lighttheology

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

Divine light is contrasted with natural fire and wrath, serving as the standard against which Lucifer's fall is measured.

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◆Inner Lightanthropology

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

Lucifer is described as having fire and light within himself before his corruption.

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◆Mystical Unionsoteriology

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

The ideal state is described as moving in God as God moved in him.

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◆Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The text specifically mentions the inflaming of all seven spirits.

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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.

Lucifer is criticized for not surrendering to God, implying the correct path was remaining in or returning to the divine source.

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◇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.

[auto] The text explicitly states God did not create hell or pain, but that suffering arises from turning away from the light and good.

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◇Separation From Sourcesoteriology

The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.

[auto] The passage centrally describes Lucifer turning away from God to inaugurate his own hell, defining the state of exile from the divine.

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Related passages · 12 parallels

◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 19)

“The whole passage reads:--[2] "(496) The heavens drop water, the stars throb, (497) the archers go round about, the (498) bones of Akeru tremble, and those who are in bondage to them take to flight when they see (499) Unas rise up as a soul…”

Both passages describe a powerful, divine figure who challenges or transcends the natural order. Unas in the Egyptian Book of the Dead and Lucifer in the mystical Christian tradition both exhibit qualities of divine power and rebellion, though within different theological frameworks.

◆gnosticism|Pistis Sophia|Document SECONDs

“[159 ] And thinking that it (is) she who took away its light from it, and he was exasperated greatly, and he added anger upon anger: he emanated out of him an emanation of darkness, and with another cruel (power) of evil Chaos, that he migh…”

Both passages describe a fall from grace involving a powerful being (Pistis Sophia and Lucifer) who experiences a loss of light and divine connection due to their actions. They also involve themes of persecution, darkness, and the struggle between divine and chaotic forces.

◆hermeticism|Corpus Hermeticum 10: The Sermon on the Mount|Section 1e

“And for this cause is water poured around earth, to be a guard and wall, to keep the blazing of the fire away. But mind, the swiftest thing of all divine outthinkings, and swifter than all elements, hath for its body fire. For mind being…”

Both passages explore the concept of a fallen spiritual being (Lucifer in Passage A and the impious soul in Passage B) and the consequences of turning away from the divine. They share themes of pride, self-imposed suffering, and the nature of divine punishment.

◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LIV

“CHAPTER LIV. 1 And I looked and turned to another part of the earth, and saw there a deep valley with burning fire. 2. And they brought the kings and the mighty, and began to cast them into this deep valley. 3. And there mine eyes saw how t…”

Both passages deal with the theme of rebellion and punishment of spiritual beings. Passage A describes the punishment of the hosts of Azâzêl and their association with Satan, while Passage B discusses Lucifer's rebellion and self-imposed suffering due to his pride and turning away from God.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 167

“Section 11 11. Now, in the first place, if the Soul has not actually come down but has illuminated the darkness, how can it truly be said to have declined? The outflow from it of something in the nature of light does not justify the asserti…”

Both passages explore the concept of a divine or semi-divine being's relationship with creation and the nature of their involvement. Passage A discusses the Soul's role in illuminating and creating the cosmos, while Passage B examines Lucifer's fall and his interaction with divine elements. Both texts delve into the themes of divine power, creation, and the consequences of actions within a mystical framework.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 168 (part 2)

“The theory, therefore, refers the entire process to pre-existing compulsions: the guilt inheres in the Primal Beings.…”

Both passages explore the concept of a spiritual being's descent or fall from a higher realm, discussing the nature of this descent and the implications for the being and the cosmos. They both delve into the themes of light, darkness, and the nature of creation, though from different theological perspectives.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 401

“Section 1 1. Many times it has happened: Lifted out of the body into myself; becoming external to all other things and self-encentered; beholding a marvellous beauty; then, more than ever, assured of community with the loftiest order; enact…”

Both passages explore the theme of a fall from divine grace due to pride and self-centeredness. They describe a being (Lucifer in Passage A and the soul in Passage B) who, despite being endowed with divine qualities, turns away from God or the divine due to a desire for self-exaltation, leading to a state of suffering or imprisonment.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 437 (part 2)

“It possesses self-knowing, thus, on every count; the act is itself; and the object seen in that act- self, is itself.…”

Both passages explore the concept of the soul or spirit's relationship with a higher principle and its descent into lower forms. They discuss the nature of the soul's existence and its connection to a divine source, albeit within different theological frameworks.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 640 (part 1)

“Section 1 1. God, or some one of the gods, in sending the souls to their birth, placed eyes in the face to catch the light and allotted to each sense the appropriate organ, providing thus for the safety which comes by seeing and hearing in…”

Both passages explore the theme of a fall from divine grace due to pride and the misuse of free will. They discuss how a being, whether Lucifer or souls, turns away from the divine and creates its own suffering.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 683

“Section 1 1. Can there be question as to whether the gods have voluntary action? Or are we to take it that, while we may well enquire in the case of men with their combination of powerlessness and hesitating power, the gods must be declared…”

Both passages explore the theme of free will and its limitations, with Passage A discussing the nature of divine and human freedom, and Passage B examining Lucifer's use of free will and its consequences. Both texts delve into the concept of voluntary action and the factors that influence it.

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◆neoplatonism|Select Works of Plotinus|Select Works, Section 693

“Section 11 11. But this Unoriginating, what is it? We can but withdraw, silent, hopeless, and search no further. What can we look for when we have reached the furthest? Every enquiry aims at a first and, that attained, rests. Besides, we mu…”

Both passages explore the concept of free will and its limitations within a divine context. Passage A discusses the nature of divine and human freedom, while Passage B examines Lucifer's use of free will and its consequences, both touching on the theme of voluntary action and its constraints.

◆renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|Third Dialogued

“Why rather stay a pilgrim here below Than open through the air and us a way? No spark of fire from that heart Goes out through the wide atmosphere. Body of dust and ashes is not seen, Nor water-laden smoke ascends on high. All is contain…”

Both passages explore the tension between internal spiritual forces and external constraints, using the imagery of fire and water to represent these forces. They also discuss the limitations and struggles of expressing or liberating these internal forces due to natural or divine laws.