The Life and Doctrines of Jacob Boehme · 54 of 159 · tr. Franz Hartmann
Chapter 6 (part 7)
That which Sol (the sun) is spiritually becomes corporeal in Luna (the moon)." ( Signature , ix.
24.) After the world of stars had begun to exist, the sidereal life appeared by the power of the former—that is to say, that living organisms were produced, representing, so to speak, "stars of the various elements." "The firmament of heaven, having been made from the medium of the water, this generation penetrates through the external, congealed generation—that is to say, through death, and brings forth the sidereal life, such as animals and men, birds, fishes, and worms." ( Aurora , xx.
60.) "After God had unfolded the stars and the four elements, there were produced creatures in all the four elements, such as birds in the constellation of the air, fishes in the constellation of the water, animals and four-legged beings in the constellation of earth, and spirits in that of the fire." 1 ( Mysterium , xliv.
1.) These creatures received their spirit from the stars, or rather from the spirit of this world, but their body they received from the earth.
According to the predominance of the fiery or the watery form, there resulted also an antithesis of sex.
"By the power of His word, Fiat , God caused all beings to come forth from the matrix of nature on the fifth day, all according to their qualities; the fishes in the water, the birds in the air, the other animals upon the earth.
They received their corporeity from the fixedness (rigidity) of the earth, and their spirit from the Spiritus Mundi ." ( Grace , v.
20.) p.
135 "All creatures have been created of the life below and the life above.
The matrix of the earth gave the body, and the stars the spirit." ( Threefold Life , xi.
7.) "As the spirit of the stars, or the spirit in the fire-form, by the power of its longing, became mixed with the watery one, there resulted two senses from one and the same essence.
The one, the male, in a fiery, and the other, the female, in a watery shape (state)." 1 ( Three Principles , viii.
43.) Finally, man was created, and out of him there was to come forth a celestial army, and in the midst of the time its king, in the place of the outcast Lucifer.
"God willed to create an angelic army.
Thus He created Adam, and he was to generate out of his own body creatures of his own kind; but in the midst of the time there was to be born out of the body of a man the King of all men, and He was to take possession of the new kingdom as a ruler over these created beings, in the place of the degenerated and outcast Lucifer." 2 ( Aurora , xxiv.
18.) Man, however, was to surpass the angels (in perfection), for he was to be a complete image of divine glory, while the angels have been created out of only two principles.
p.
136 "Adam was to be a perfect symbol of God, created out of the eternal Magia , the substance of God; he was to be something made out of the nothing, out of the spirit—the ideal—into the body." ( Menschwerdung , i.
5.) "The angels are created out of two principles, but the soul, with the body of the outer life, out of three principles.
Therefore man is higher than the angels, provided that he remains in God." ( Forty Questions , i.
263.) "We human beings are a far greater mystery than the angels, and we shall surpass them in celestial wisdom.
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 passage uses alchemical imagery such as Sol becoming corporeal in Luna and the transformation of spirit into body via Magia.
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.
The text links celestial bodies (stars, Sol, Luna) and elements directly to the nature of creatures (birds in air, fishes in water).
All passages →◆Divine Providencetheology
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
God actively orders the unfolding of the cosmos and human affairs through His will and word.
All passages →◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
God is depicted as actively unfolding stars and creating through the power of His word.
All passages →◆Microcosm Macrocosmcosmology
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
Man is described as a 'perfect symbol of God' and a 'complete image of divine glory', mirroring the cosmos.
All passages →◆Numerical Mysticismtheology
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
The structure of creation is organized around the number four (elements, constellations).
All passages →◆Theosis Deificationsoteriology
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
Man is created out of the 'substance of God' and is intended to surpass angels in perfection if he remains in God.
All passages →◆Tripartite Soulanthropology
Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).
The text explicitly states that the soul with the body is created out of three principles, distinguishing man from angels.
All passages →◇Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
[auto] The text emphasizes oppositions such as spirit versus body, fire versus water, and the antithesis of sex.
All passages →◇Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
[auto] Sol (the sun) is explicitly identified as a spiritual source that becomes corporeal in Luna.
All passages →◇Divine Sparkscosmology
Fragments of divine light or spirit trapped inside material bodies, awaiting liberation and return to their source.
[auto] Creatures are described as receiving their spirit from the stars while their body comes from the earth.
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 describes a downward flow from spiritual Sol to corporeal Luna and from stars to living creatures.
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.
[auto] Creation is attributed to the power of God's word, aligning with the concept of the divine ordering principle.
All passages →Related passages · 40 parallels
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 75)
“xcviii} heaven nor earth, and when neither gods had been born, nor men created, the god Tmu was the father of human beings,[1] even before death came into the world.
The first act of Tmu was to create from his own body the god Shu and the…”
Both passages describe creation myths involving divine beings and the formation of the world and life. They share themes of divine creation, the emergence of life from primordial elements, and the hierarchical structure of creation.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 82)
“He is depicted in the form of a seated deity having upon his head disk and plumes.[1] Nut the female principle of Nu; she is depicted with the head of a snake surmounted by a disk, or with the head of a cat.[2] Ptah was associated with the…”
Both passages discuss the creation and the roles of divine beings in the formation of the world and life. They share themes of divine intelligence, the creation of life, and the interplay between different principles or elements, though they come from different mystical traditions.
◆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 relationship between divine entities and the creation of life, emphasizing the role of celestial bodies and divine figures in the formation and sustenance of the world and its inhabitants. They share a common theme of divine creation and the interplay between spiritual and physical realms.
◆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 relationship between divine entities and the natural world, particularly focusing on the sun and its role in creation and life. They both describe the interaction between celestial and earthly elements, though within different mythological frameworks.
◆greek_mystery|Orphic Hymns|Hymn VI. THE STARS
“VI. TO THE STARS. The FUMIGATION from AROMATICS. WITH holy voice I call the stars on high, Pure sacred lights and genii of the sky. Celestial stars, the progeny of Night, In whirling circles beaming far your light, Refulgent rays around the…”
Both passages explore the relationship between celestial bodies and life on Earth, with a focus on the spiritual and physical origins of creatures. They share a mystical perspective on the interconnectedness of the cosmos and terrestrial life.
◆greek_mystery|Orphic Hymns|Hymn XXXIII. APOLLO (part 2)
“Gesner well observes, in his notes to this Hymn, that the comparison and conjunction of the musical and astronomical elements are most ancient; being derived from Orpheus and Pythagoras, to Plato.
Now, according to the Orphic and Pythagori…”
Both passages explore the relationship between celestial bodies and spiritual or musical harmony. The Orphic Hymns describe the celestial spheres as producing a harmonious melody, while the second passage discusses the spiritual influence of stars on living organisms, including the creation of man as a complete image of divine glory.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XLIV
“CHAPTER XLIV. Also another phenomenon I saw in regard to the lightnings: how some of the stars arise and become lightnings and cannot part with their new form.…”
Both passages explore the mystical relationship between celestial bodies and life forms. Passage A discusses the transformation of stars into lightnings, while Passage B describes the spiritual and corporeal origins of life forms from celestial bodies, highlighting a shared theme of celestial influence on earthly 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 celestial bodies, specifically the sun and the moon, and their interactions. They explore the spiritual and physical aspects of these luminaries, though from different mystical traditions.
◆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 divine entities and corporeal forms, emphasizing the spiritual nature of celestial bodies and their connection to the divine. They share a conceptual parallel in their exploration of the incorporeal nature of gods and their interaction with physical forms.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter XVI
“Descending, however, to particulars, the soul of animals, the dæmon who presides over them, the air, the motion of the air, and the circulation of the heavens, variously change the viscera, [74] 156 conformably to the will of the Gods. But…”
Both passages discuss the influence of divine or celestial forces on the natural world, particularly on animals and their behaviors. They share a belief in the interconnectedness of the universe and the role of higher powers in guiding and manifesting life.
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◆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 hierarchical structure of beings and their origins, with Passage A focusing on the division of dæmons and their relationship to the universe, and Passage B describing the creation of various life forms and their spiritual and corporeal origins. Both texts explore the interplay between celestial and terrestrial realms, and the nature of divine allotments or spiritual influences.
◆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, and the influence of celestial bodies on earthly life. 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 interconnectedness of celestial and terrestrial beings, and the influence of celestial bodies on earthly life. They also explore the hierarchy and relationships between different forms of life, including animals and humans, and their connection to divine or spiritual realms.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 93
“Section 3 3. We have to ask, that is, how Matter, this entity of ceaseless flux constituting the physical mass of the universe, could serve towards the immortality of the Kosmos. And our answer is "Because the flux is not outgoing": where t…”
Both passages discuss the relationship between celestial bodies and the creation of life, particularly focusing on the interplay between spiritual and corporeal elements. They explore how the essence of celestial bodies influences the formation and nature of living beings, though from different mystical and philosophical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 95
“Section 5 5. But how explain the permanence There, while the content of this sphere- its elements and its living things alike- are passing? The reason is given by Plato: the celestial order is from God, the living things of earth from the g…”
Both passages discuss the nature of celestial bodies and their relationship to life and the soul. Passage A focuses on the immortality and order of the heavenly system, while Passage B describes the spiritual and corporeal origins of life from celestial bodies, but both share a mystical view of the cosmos and the soul's role in it.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 96 (part 1)
“Section 6 6.
We may now consider the question whether fire is the sole element existing in that celestial realm and whether there is any outgoing thence with the consequent need of renewal.
Timaeus pronounced the material frame of the All…”
Both passages discuss the hierarchical structure of creation and the relationship between celestial and earthly beings. They share the idea that higher realms influence lower ones, and that earthly life is derived from celestial principles, though they use different metaphors and frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 105
“Section 2 2. Are these planets to be thought of as soulless or unsouled? Suppose them, first, to be without Soul. In that case they can purvey only heat or cold- if cold from the stars can be thought of- that is to say, any communication fr…”
Both passages discuss the influence of celestial bodies on earthly life and the nature of beings. Passage A explores the idea of planets having soul and mind, affecting human lives in significant ways, while Passage B describes how celestial bodies and stars influence the creation and characteristics of living beings, including humans. Both texts delve into the spiritual and corporeal interplay between the heavens and earth.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 106
“Section 3 3. Possibly, however, they act not by choice but under stress of their several positions and collective figures? But if position and figure determined their action each several one would necessarily cause identical effects with ev…”
Both passages discuss the influence of celestial bodies on earthly life and the nature of beings. Passage A explores the idea of planets having soul and mind, affecting human conditions, while Passage B describes how celestial bodies impart spirit to living organisms, including humans, and the creation of different beings influenced by the stars.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 108
“Section 5 5. When they tell us that a certain cold star is more benevolent to us in proportion as it is further away, they clearly make its harmful influence depend upon the coldness of its nature; and yet it ought to be beneficent to us wh…”
Both passages discuss the influence of celestial bodies on the natural world and the interconnectedness of cosmic elements. They explore the idea of harmony and balance within the universe, though from different mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 109
“Section 6 6. But that this same Mars, or Aphrodite, in certain aspects should cause adulteries- as if they could thus, through the agency of human incontinence, satisfy their own mutual desires- is not such a notion the height of unreason?…”
Both passages discuss the influence of celestial bodies on the earth and living beings, exploring the interplay between spiritual and material realms. They share a mystical perspective on the harmony and interconnectedness of the universe, though they come from different traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 110
“Section 7 7. But, if the stars announce the future- as we hold of many other things also- what explanation of the cause have we to offer? What explains the purposeful arrangement thus implied? Obviously, unless the particular is included un…”
Both passages discuss the interconnectedness of all things in the universe and the symbolic significance of natural elements. Passage A from Plotinus emphasizes the unity and symbolism in the cosmos, while Passage B from Jacob Boehme describes the spiritual and corporeal interconnectedness of all creatures and elements.
◆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 natural elements. Passage A from Plotinus emphasizes the unity and symbolic correspondence within the cosmos, while Passage B from Jacob Boehme describes the spiritual and corporeal interconnectedness of all creatures and elements, highlighting the divine plan and the role of stars and elements in creation.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 181 (part 1)
“Section 5 5.
But perhaps the explanation of every particular act or event is rather that they are determined by the spheric movement- the Phora- and by the changing position of the heavenly bodies as these stand at setting or rising or in…”
Both passages discuss the influence of celestial bodies on earthly beings, including humans. They explore the relationship between cosmic forces and individual characteristics, though from different philosophical and mystical perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 182
“Section 6 6. But in fact everything follows its own Kind; the birth is a horse because it comes from the Horse Kind, a man by springing from the Human Kind; offspring answers to species. Allow the kosmic circuit its part, a very powerful in…”
Both passages discuss the influence of celestial bodies on earthly beings, including humans. They explore the relationship between cosmic forces and individual characteristics, though from different mystical perspectives.
◆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 nature. Passage A focuses on the stars' influence on human character and vocation, while Passage B describes how the spirit of the stars influences the creation of living organisms and humans. Both texts explore the interplay between the divine and the material world.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 331
“Section 11 11. The administration of the kosmos is to be thought of as that of a living unit: there is the action determined by what is external, and has to do with the parts, and there is that determined by the internal and by the principl…”
Both passages discuss the celestial bodies and their influence on life, with Passage A focusing on the harmony and unity of the heavens and Passage B describing the spiritual and corporeal connection between stars and living beings. Both share a mystical view of the cosmos and its impact on existence.
◆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 concept of ensoulment and the relationship between celestial bodies and living organisms. They discuss how the soul or spirit is manifested in different forms, including plants and animals, and how these forms are connected to higher principles or divine entities.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 344
“Section 24 24. The next question is whether perception is concerned only with need. The soul, isolated, has no sense-perception; sensations go with the body; sensation itself therefore must occur by means of the body to which the sensations…”
Both passages explore the concept of ensoulment and the relationship between celestial bodies and life forms. Passage A discusses the soul in the earth and its connection to vegetal and animal life, while Passage B describes how creatures receive their spirit from the stars and their body from the earth, highlighting a similar interplay between celestial and terrestrial elements.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 353
“Section 33 33. The Circuit does not go by chance but under the Reason-Principle of the living whole; therefore there must be a harmony between cause and caused; there must be some order ranging things to each other's purpose, or in due rela…”
Both passages explore the interconnectedness of the cosmos and the influence of celestial bodies on earthly phenomena. They discuss the relationship between the macrocosm and microcosm, albeit from different philosophical and mystical perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 651
“Section 12 12. Or take it another way: Since in our view this universe stands to that as copy to original, the living total must exist There beforehand; that is the realm of complete Being and everything must exist There. The sky There must…”
Both passages discuss the interconnectedness of all life and the existence of a higher, spiritual realm that serves as the origin of all things. They share a mystical perspective on the unity and vitality of the cosmos, though they come from different traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 658
“Section 19 19. Are we to rest all on pursuit and on the soul? Is it enough to put faith in the soul's choice and call that good which the soul pursues, never asking ourselves the motive of its choice? We marshal demonstration as to the natu…”
Both passages discuss the presence and manifestation of life or soul in various elements and natural phenomena. They explore how life is embedded in different forms and how these forms interact with the soul or spirit, showing a conceptual parallel in their mystical perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 659
“Section 20 20. Since we are not entitled to make desire the test by which to decide on the nature and quality of the good, we may perhaps have recourse to judgement. We would apply the opposition of things- order, disorder; symmetry, irregu…”
Both passages discuss the interconnectedness of all life and the existence of a higher, spiritual realm that serves as the origin of all things. They share a mystical perspective on the unity and vitality of the cosmos, though they come from different traditions.
◆platonism|Plato: Timaeus|Section 1n
“Thus then, and for this reason the night and the day were created, being the period of the one most intelligent revolution.
And the month is accomplished when the moon has completed her orbit and overtaken the sun, and the year when the su…”
Both passages describe the creation of various life forms and their connection to celestial bodies, emphasizing the interplay between the spiritual and the corporeal. They share a mystical perspective on the origin and nature of life, though they come from different traditions.
◆renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XXXIII — Of the Seals and Characters of Natural Things|Chapter XXXIII, Section 1a
“CHAPTER XXXIII.
Of the Seals and Characters of Natural Things .
All Stars have their peculiar natures, properties, and conditions, the Seals and Characters whereof they produce, through their rays, even in these inferior things, viz., in…”
Both passages discuss the influence of celestial bodies on natural and living things, attributing specific characteristics and virtues to these influences. They share a belief in the interconnectedness of the cosmos and the microcosm, though they come from different mystical traditions.
◆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 discuss the relationship between celestial bodies and spiritual or intellectual concepts. Passage A uses the moon to symbolize the soul's connection to the intelligible world and the sun as the first intelligence, while Passage B describes the moon as receiving spiritual qualities from the sun, and both discuss the creation of life and the hierarchy of beings.
◆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 relationship between celestial bodies and divine or spiritual concepts. Passage A from Giordano Bruno's work relates the sun and stars to divine beauty and the movement of the gods, while Passage B from various mystical texts describes the spiritual and corporeal relationship between the sun, moon, and living organisms. Both explore the interplay between the divine and the natural world.
◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 128 (part 11)
“243:4 Men at a very early time came to believe in the existence of their spirits after death, and in the existence of a Supreme Ruler or God.
It vas to the Tâo that those concepts were owing.
243:5 The primal ether out of which all things…”
Both passages discuss the origin of life and the role of spiritual entities in creation. They share a mystical perspective on the genesis of the idea of a supreme ruler or god and the interaction of primordial elements (Yin and Yang in Taoism, and the four elements in the second passage).
◆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 explore the interplay between celestial bodies and the creation of life, emphasizing the spiritual and corporeal aspects of existence. They share a conceptual parallel in the idea of divine emanations and the influence of celestial bodies on earthly life, though expressed through different traditions and vocabularies.
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|17. Astrologyb
“Paracelsus was perhaps the last of the great practical astrologers; he cured diseases by talismans formed under astral influences; he distinguished upon all bodies the mark of their dominant star; there, according to him, was the true Unive…”
Both passages discuss the influence of celestial bodies on earthly life and the connection between the macrocosm (stars, constellations) and the microcosm (humans, animals, plants). They share the concept of a divine or mystical science that interprets these connections, though they use different traditions (Kabalah and Christian mysticism).
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|17. Astrologyc
“Hence the head is subject in an absolute manner to astral influence, and evidences its several attractions by its diverse protuberances.
The final word of phrenology is to be found therefore in scientific and purified astrology, the proble…”
Both passages discuss the symbolic and mystical significance of celestial bodies, particularly the sun and the moon, and their influence on the world and human life. They share a conceptual framework that attributes spiritual and corporeal qualities to these celestial entities, reflecting a common mystical tradition.