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The Life and Doctrines of Jacob Boehme · 53 of 159 · tr. Franz Hartmann

Chapter 6 (part 6)

Not that he contains their essences, but their life arose from his centre in the beginning." ( Threefold Life , iv. 27.) "The sun is the heart of all the powers in this world, and is configurated from the powers of all the stars, while, on the other hand, he illuminates and vivifies all the stars and powers in this world." ( Aurora , vii. 42.) Thus the divine principle in man furnishes the intellect with light and life in the same sense as the sun reflects his light upon the moon. An intellect which has been deserted by God will perish after its accumulated strength is exhausted. Only that which God knows in us remains permanent. "The sun is in the midst of the depth, and is, so to say, the light or heart of the stars, extracted from all their powers by the power of God, and brought into form Therefore is he the clearest light of all, and by his lustre and heat he ignites all the stars, each one according to its own special quality and power." ( Threefold Life , vii. 40.) "This is not to be understood as if by calling the sun the centre we meant to say that all the stars were originated from a central point, called the 'sun.' The sun is the centre of the powers of the stars, and the cause why they move in their essence. He unfolds their powers and puts his power into them, and this power constitutes their heart." ( Mysterium , xi. 32.) Especially have the seven planets become objective by means of the sun, and in accordance with and corresponding to the seven forms of nature. 1 p. 133 "As the sun is the heart of the life and an origin of all the spirits in the body of this world, likewise is Saturn a beginning of all corporeity and tangibility. Thus he does not derive his beginning and descent from the sun, but his origin is the earnest, acrid, and severe anxiety of the whole body of this world." ( Aurora , xxvi. 1.) "When the light became ignited, the conquered power in the astringency became Mercury." ( Three Principles , viii. 24.) "Mercury is an agitator, sound-maker, ringer; but he leas not yet the true life. The latter originates in the fire. Thus he desires the fierce and storming essence, to cause fire to appear, and this is Mars." ( Threefold Life , ix. 78.) " When the sun became ignited, the terrible fire-flash went from the locality of the sun in an upward direction like a furious stroke of lightning, and this became Mars. He is now there as a tyrant, a raging element, a mover of the whole body of this world, so that all life takes its origin of him." ( Aurora , xxv. 72.) "As soon as the spirits of motion and life, by means of the ignition of the water, arose from the locality of the sun, mildness, being the basis of the water, penetrated, endowed with the power of light, in a downward direction, after the manner of meekness, and from this the planet Venus came into existence." ( Aurora , xxvi. 19–33.) "When the fiery terror was captured by the light, the light, by its own power, and being a mild, exalting life, penetrated still higher upwards into the depth, until it arrived in the hard and cold seat of nature. There it remained, and from that power the planet Jupiter came into existence." ( Aurora , xxv. 76–82.) "The seventh form is Luna, wherein are contained the qualities of all the six forms. She is, so to say, the corporeal p. 134 being of the other forms, all of which throw into her their desire by means of Sol .
Themes
Anthropomorphismtheology

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

The sun and divine principle are metaphorically described as having a 'heart'.

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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.

Life is described as arising from a divine centre, and the sun acts as a configurated center distributing power to stars.

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Inner Lightanthropology

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

The text explicitly states that the divine principle in man furnishes the intellect with light and life.

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Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

The divine principle functions as a mediating source that furnishes the intellect with light and life.

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Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

The passage describes a central source or 'centre in the beginning' from which life and power arise.

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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 explicitly states that planets correspond to the seven forms of nature and compares the divine principle in man to the sun reflecting light on the moon.

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Divine Lighttheology

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

[auto] Light is a central metaphor, with the sun described as the clearest light that ignites stars and furnishes the intellect with life.

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Kingdom Withinanthropology

The claim that the divine realm is present inside the individual, accessible without external mediation.

[auto] The divine principle is located within man, furnishing the intellect with light and life.

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Living Godtheology

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

[auto] God is described as active, vivifying all stars and powers, with life arising from his centre.

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Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

[auto] The sun is described as the heart of all powers and configurated from them, suggesting an interconnected unity.

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Related passages · 16 parallels
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 85)
From a natural point of view the sun was synonymous with movement, and hence typified the life of man; and the setting of the one typified the death of the other. Usually Ra is depicted in human form, sometimes with the head of a hawk, and…”
Both passages explore the symbolic and cosmological significance of the sun and other celestial bodies in their respective mythologies. They describe the sun as a central, life-giving force and detail the relationships between various deities or cosmic principles, showing a conceptual parallel in their mystical traditions.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 86)
tav 346.] {p. cxiii} Ausar or Osiris , the sixth member of the company of the gods of Annu, was the son of Seb and Nut, and the husband of his sister Isis, the father of "Horus, the son of Isis," and the brother of Set and Nephthys. The v…”
Both passages explore the symbolic and cosmic significance of the sun and other celestial bodies, linking them to the origins and sustenance of life. They share a mystical perspective on the interconnectedness of divine forces and natural phenomena.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXVII
LXXVIII. The Sun and Moon: the Waxing and Waning of the Moon . CHAPTER LXXVII. 1. And the names of the sun are the following: the first Orjârês, and the second Tômâs. 2. And the moon has four names: the first name is Asônjâ, the second Eblâ…”
Both passages discuss the nature and behavior of celestial bodies, specifically the sun and the moon. They explore the cyclical patterns and the interplay of light, though from different mystical traditions and with varying levels of detail and symbolic interpretation.
neoplatonism|Iamblichus: On the Mysteries|Chapter III
Since, however, every part of the heavens, every sign of the zodiac, [123] all the motion of the heavens, every period of time according to which the world is moved, and all things contained in the wholes of the universe, receive the powers…”
Both passages discuss the central role of the sun in the cosmos and its influence on other celestial bodies. They share a mystical perspective that sees the sun as a source of life and power, though they come from different traditions.
neoplatonism|Iamblichus: On the Mysteries|Chapter VIIIf
Thus they recognised things supreme in such as are subordinate, and the subordinate in the supreme: in the celestial regions, terrene properties subsisting in a causal and celestial manner; and in earth celestial properties, but according t…”
Both passages explore the interconnectedness of celestial and terrestrial realms, emphasizing the influence of celestial bodies on earthly elements. They share a mystical perspective on the harmony and mutual sympathy between different levels of existence.
neoplatonism|Iamblichus: On the Mysteries|Chapter VIIIg
So that all things are full of divine natures; terrestrial natures receiving the plenitude of such as are celestial, but celestial of supercelestial essences; [153] while every order of things proceeds gradually, in a beautiful descent, fro…”
Both passages discuss the central role of the sun in the cosmos and its influence on other celestial bodies and earthly elements. They share a mystical perspective on the interconnectedness of divine and natural forces, though they come from different traditions.
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 in the universe and the symbolic significance of celestial bodies. Passage A from Plotinus emphasizes the unity and symbolic correspondence within the cosmos, while Passage B from the mystical tradition describes the sun as the central principle that connects and vivifies all other celestial bodies and powers.
neoplatonism|Select Works of Plotinus|Select Works, Section 184
Section 8 8. What can this other cause be; one standing above those treated of; one that leaves nothing causeless, that preserves sequence and order in the Universe and yet allows ourselves some reality and leaves room for prediction and au…”
Both passages discuss the influence of celestial bodies on earthly life and human character. Passage A focuses on the stars' influence on human character and vocation, while Passage B describes the sun's role in animating and influencing the planets and their effects on the world. Both texts explore the idea of cosmic influence but from different mystical traditions.
platonism|Plato: Republic|Section 1b
You mean the sun, as you and all mankind say. May not the relation of sight to this deity be described as follows? How? Neither sight nor the eye in which sight resides is the sun? No. Yet of all the organs of sense the eye is the most…”
Both passages use the sun as a metaphor to explain a higher, transcendent principle that provides life and understanding. Plato uses the sun to illustrate the idea of the Good, which is the source of truth and knowledge, while the second passage uses the sun to represent the divine principle that provides light and life to the intellect and the cosmos.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fifth Dialogueb
There is a sun whose rays extend to the back of the earth, and there is a legend which says: "Idem semper ubique totum." Cic . I perceive that the interpretation of it will be difficult. Tans . The more excellent the meaning the less obv…”
Both passages use the sun as a metaphor to explain a deeper mystical concept. In Passage A, the sun's influence on the earth is likened to the effect of divine love on the enthusiast, while in Passage B, the sun is described as the heart of all powers in the world, reflecting divine principle. Both texts employ the sun as a central symbol to convey the interplay between a divine force and the world or individual.
6 more
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fifth Dialogueg
This special human intelligence which influences all individuals is like the moon, which partakes of no other species but that one alone which always renews itself by the transmutation caused in it by the sun, which is the primal and univer…”
Both passages use the metaphor of the sun to explain the relationship between a universal intelligence or divine principle and individual intelligences or forms. They describe how the sun (or universal intelligence) illuminates and influences the other elements (or individual intelligences), highlighting a similar conceptual framework across different mystical traditions.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fifth Dialogueh
That legend contains all the meaning of the thing in so far as it can be explained, for it means that he turns and is turned, that is to say movement present and accomplished. Cic. Excellent! And therefore those circles which so ill expl…”
Both passages use celestial imagery, particularly the sun and moon, to describe spiritual or mystical experiences. They both explore the idea of divine light and its effects on the individual, though within different theological frameworks.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fifth Dialoguej
So also is the hemisphere of this earth ever equally irradiated, although from the watery surfaces she from time to time sends her splendours unequally to the moon,—which like innumerable other stars we consider as another earth—in the same…”
Both passages use celestial imagery to explain the relationship between divine and human realms. They both describe a primary source of light and life (the sun) that illuminates and gives life to other entities (the moon, planets), which in turn symbolize the human soul or intellect and its connection to the divine.
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|First Dialoguem
Thus everything has an impetus towards its beginning retrogressively, and progressively towards its end and perfection, as Empedocles well said, and from which sentence I think may be inferred that which the Nolan said in this octave: The s…”
Both passages explore the concept of the soul or divine principle striving towards its origin or higher truth. Passage A discusses the soul's impetus towards its beginning and perfection, while Passage B describes the divine principle in man and the sun's role in illuminating and vivifying all stars and powers.
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|Fifth Dialoguee
"The sun is equal to thy chiefest nymph, By virtue of the everlasting laws, And pauses alternating, Amongst my stars she's equal to the sun." [AJ] Plato says that [Greek: Theos] is derived from the verb [Greek: Theein], to move, to run, as…”
Both passages discuss the sun as a central, divine force that influences and gives life to other celestial bodies. They share a mystical perspective on the sun's role in the cosmos, though they come from different traditions.
western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|4. The Tetragramb
The Great Magical Agent is the fourth emanation of the life-principle, of which the sun is the third form - see the initiates of the school of Alexandria and the dogma of Hermes Trismegistus. In this way the eye of the world, as the ancien…”
Both passages describe a central, life-giving force (the sun) that influences and sustains other celestial bodies and elements. They share the conceptual parallel of a cosmic hierarchy where the sun plays a pivotal role in the structure and vitality of the universe.