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The Life and Doctrines of Jacob Boehme · 45 of 159 · tr. Franz Hartmann

Chapter 5 (part 9)

1.) "Lucifer having left the harmony of God, the holy name of God separated from him and remained in its own unity; but Lucifer remained in the qualities of the central fire which he had awakened within himself." ( Theosophical Questions , x. 6.) p. 117 "The dark realm of phantasy and the creature which is constituted by the fallen angels is only one thing, one will, one being; and as this rebellious will did not want to reside and rule solely in the phantasy, but wanted to rule also in the holy power wherein it stood at first, the holy power repelled it out of itself and hid itself away before it—that is to say, the inner heaven shut it out of its own state, so that it could not see God. Thus it died to the kingdom of goodwill." ( Grace , iv. 46.) "When Lucifer proved to be such a tyrant and corrupter of all that is good, the whole army of heaven turned against him, and he likewise turned against everything. Then the battle began, and the arch-prince Michael with his legions fought against him, and the devil with his legions conquered not; but was driven away from his position as one who has been conquered." 1 ( Aurora , xvi. 9.) The separation of Lucifer from the world of light was a total separation, but not a local one in the ordinary sense of this word. "The world of light knows nothing of the devils, and the devils know nothing about the world of light except that they once belonged to it." ( Theosophical Points , v. 2.) "Heaven is in hell, and hell is in heaven, and nevertheless there is neither of them revealed to the other. Even if the devil were travelling for many hundred thousands of miles, for the purpose of going to heaven, he would nevertheless always remain in hell. Thus the angels do not see the darkness; they see only the light of divine power; but the devils see only the darkness of the wrath of God." ( Mysterium , viii. 28). p. 118 Every being is in that state which constitutes its own consciousness. The hellish being has not yet attained completion in its development. The existence of the terrestrial world, in whose evil parts the evil spirits reside and work, is an obstacle to that. As man loses his knowledge of God, he correspondingly loses his power for evil A man cannot become a complete devil until he attains Godlike knowledge and corresponding powers. "As the devils, led by conceit and wantonness, ignited themselves, they have now been entirely cast out from the generation of light, and cannot conceive or comprehend it in all eternity. Nevertheless the dwelling of Lucifer is not yet completed, because in all things in this world there are love and wrath still residing together, and wrestling and battling with each other. Still those things or beings realise not the wrestling of light, but merely the wrestle of wrath." 1 ( Aurora , xviii. 32.) "The hellish being is not yet fully manifest; the devils will have to wait for a still greater judgment. The sun and the water keep their kingdom still hidden unto the day of reckoning, and therefore the devils have so much fear of the judgment day." ( Theosophical Questions , xiii. 5.) "There are always two kingdoms (states) to be distinguished in the elements. In one of these rules the love that issued from God, and in the other His wrath. The devils reside only in the realm of wrath, where they are enclosed within eternal night, and they cannot come in contact with the good powers of the elements." ( Theosophical Questions , xiii. 7.) p.
Themes
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.

The text states 'Heaven is in hell, and hell is in heaven,' reflecting a structural correspondence of states.

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Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

The text explicitly states that the holy power 'hid itself away' from the rebellious will.

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Kenomacosmology

The void or emptiness outside the pleroma; the realm of matter, ignorance, and deficiency.

The 'dark realm of phantasy' is described as a separated state outside the holy power where the fallen will resides.

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Living Godtheology

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

The divine power is depicted as active, repelling the rebellious will and hiding itself.

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Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The passage mentions the 'holy name of God' as an entity that separated from Lucifer and retained its own unity.

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Cosmic Dualismtheology

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

[auto] The passage explicitly distinguishes two kingdoms: one ruled by love from God and the other by His wrath.

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Divine Lighttheology

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

[auto] The text repeatedly contrasts the 'world of light' and 'light of divine power' against the darkness of wrath.

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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 leaving the harmony of God and the total separation from the world of light.

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Related passages · 17 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 being (Unas in Passage A and Lucifer in Passage B) who has separated from the divine order and possesses immense, even destructive, power. They also share themes of cosmic conflict and the transformation of divine entities.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 10 (part 19)
The pyramid texts afford scanty information about the fiends and devils with which the later Egyptians peopled certain parts of the Tuat, wherein the night sun pursued his course, and where the souls of the dead dwelt; for this we must turn…”
Both passages describe a realm of punishment and torment for evil beings, with detailed descriptions of the inhabitants and the nature of the realm. They share the concept of a moral and physical division in the afterlife, where evil is punished and separated from the divine.
egyptian|The Egyptian Heaven and Hell|Chapter 13 (part 1)
p. 131 CHAPTER VIII. FOURTH DIVISION OF THE TUAT. I. THE KINGDOM OF SEKER ACCORDING TO THE BOOK AM-TUAT. THE Boat of AFU-RA has now passed out of the dominions of KHENTI-AMENTI, the ancient god of the dead of the city of Abydos, and ha…”
Both passages describe a realm of darkness and separation from the divine, with beings that are unable to perceive or interact with the divine light. They also depict a journey or passage through these realms, highlighting the difficulties and means of overcoming them.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XIV (part 1)
CHAPTER XIV. 1. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance with the command of the Holy Great One in that vision. 2. I saw in my sleep what I will now say with a tongue of flesh an…”
Both passages describe a visionary experience involving divine judgment and the separation of heavenly beings from the divine realm due to their transgressions. They share themes of divine punishment, the inability of fallen beings to return to their former state, and the vivid, otherworldly imagery of the divine abode.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XVIII
CHAPTER XVIII 1. I saw the treasuries of all the winds: I saw how He had furnished with them the whole creation and the firm foundations of the earth. 2. And I saw the corner-stone of the earth: I saw the four winds which bear [ the earth a…”
Both passages describe a cosmic battle and the separation of rebellious beings from the divine order. They share themes of cosmic structure, rebellion, and punishment, though they come from different mystical traditions.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XIX
CHAPTER XIX. 1. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray p. 46 into sacrificing to demons ⌈⌈…”
Both passages discuss the fall of angelic beings and their subsequent separation from the divine realm. They describe the consequences of this fall, including the corruption of mankind and the eventual judgment of these fallen beings.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XXI
XXI. Preliminary and final place of punishment of the fallen angels (stars) . CHAPTER XXI. 1. And I proceeded to where things were chaotic. 2. And I saw there something horrible: I saw neither a heaven above nor a firmly founded earth, but…”
Both passages describe the punishment and separation of fallen angels or spirits from the divine realm. They share the theme of eternal imprisonment and the inability of the fallen beings to perceive or interact with the divine light, despite differing in specific details and theological frameworks.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XXII (part 1)
XXII. Sheol, or the Underworld . CHAPTER XXII. 1. And thence I went to another place, and he showed me in the west ⌈ another ⌉ great and high mountain [ and ] of hard rock. E 2 And there was in it †four† hollow places, deep and wide an…”
Both passages describe a separation between the righteous and the wicked in the afterlife, with distinct realms for each. They also discuss the nature of the wicked and their inability to access the realm of the righteous.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XLI
CHAPTER XLI. 1. And after that I saw all the secrets of the heavens, and how the kingdom is divided, and how the actions of men are weighed in the balance. 2. And there I saw the mansions of the elect and the mansions of the holy, and mine…”
Both passages discuss the separation of evil from the divine realm and the structure of the cosmic order. They describe the division between good and evil, the fate of the fallen, and the eternal nature of this division, though they do so within their respective theological frameworks.
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 describe a cosmic battle and judgment involving fallen angels or spirits, with divine forces (archangels in Passage A, heavenly powers in Passage B) playing a central role in their condemnation and separation from the divine realm.
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jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LVI
CHAPTER LVI. 1. And I saw there the hosts of the angels of punishment going, and they held scourges and chains of iron and bronze. 2. And I asked the angel of peace who went with me, saying: 'To whom are these who hold the scourges going?'…”
Both passages describe a cosmic battle and the separation of evil entities from the divine realm. They share themes of punishment, rebellion, and the ultimate judgment of evil forces, though they come from different mystical traditions.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LX (part 1)
LX. Book of Noah--a Fragment . p. 76 Quaking of Heaven: Behemoth and Leviathan: the Elements . CHAPTER LX. 1. In the year five hundred, in the seventh month, on the fourteenth day of the month in the life of †Enoch†. In that Parable…”
Both passages describe a cosmic battle and separation between divine and rebellious forces. They share themes of divine judgment, the existence of opposing realms (heaven and hell), and the final reckoning of evil forces.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXVII
p. 87 LXVII. God's Promise to Noah: Places of Punishment of the Angels and of the Kings . CHAPTER LXVII. 1. And in those days the word of God came unto me, and He said unto me: 'Noah, thy lot has come up before Me, a lot without blame, a lo…”
Both passages describe the fall and punishment of angels or spirits who rebelled against divine order. They share themes of separation from the divine, the existence of realms of darkness and light, and the ongoing struggle between good and evil.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXIX (part 1)
LXIX. The Names and Functions of the ( fallen Angels and ) Satans: the secret Oath . CHAPTER LXIX. 1 And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth. 2 An…”
Both passages discuss the fall of angelic beings and their subsequent influence on humanity. They describe the leaders of these fallen beings and their roles in corrupting or misleading humans, showing a conceptual parallel in their exploration of the theme of fallen angels and their impact on the world.
neoplatonism|Select Works of Plotinus|Select Works, Section 285 (part 2)
The magnitude present in any mass is definitely one thing, yet its identity from part to part does not imply any such community as would entail common experience; within that identity there is diversity, for it is a condition only, not the…”
Both passages discuss the separation of spiritual beings from a higher, unified state. Plotinus describes the division of souls from the Intellectual-Principle, while the Theosophical passages detail Lucifer's separation from the divine harmony. Both explore the themes of unity, division, and the consequences of falling from a higher spiritual state.
neoplatonism|Select Works of Plotinus|Select Works, Section 422 (part 2)
But in soul the utterance is obscured, for soul is an image and must look to its own original: that Principle, on the contrary, looks to the First without mediation- thus becoming what it is- and has that vision not as from a distance but a…”
Both passages discuss the fall of a spiritual being (Lucifer in Passage A, souls in Passage B) due to self-will and the desire for independence from the divine. They describe a separation from the divine realm and the consequences of this separation, including the loss of knowledge of the divine and the self.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XIV (part 5)
1 Behold! human beings living in a sort of underground den; they have been there from their childhood, and have their legs and necks chained—the chains are arranged in such a manner as to prevent them from turning round their heads. At a…”
Both passages explore the theme of perception and reality, but from different mystical traditions. Passage A describes a scenario where prisoners perceive only shadows, symbolizing a limited understanding of reality. Passage B discusses the separation of Lucifer from the divine light, symbolizing a fall from true understanding. Both convey the idea of a limited or distorted perception of reality.