The Life and Doctrines of Jacob Boehme · 57 of 159 · tr. Franz Hartmann
Chapter 6 (part 10)
126:1 The six "days" are the activities of the seven forms of eternal nature, the seventh is their centre or rest, or the "temperature." In the seventh, "God" appears as the "Christ." (See Grace , iii.
39.) 128:1 Three is the number of form, and therefore on the third "day," and by means of the third principle, three dimensional forms (there can be no other) came (and continue to come) into objective existence.
131:1 Man judges himself.
According to his conscience will turn the scales of the balance.
The judgment-day appears when the judging spirits awaken in him.
132:1 All the illumined philosophers of the past speak of only seven planets, and if we accept the possibility of spiritual perception and agree that this p.
133 perception was true, then there can be no more than seven original planets in our solar system, and the remaining two may be looked upon as excrescences, or shadows, as would also appear from the maleficent influence of at least one of these, which is known to astrologers.
134:1 For explicit details regarding the inhabitants of the elemental world see Paracelsus.
The existence of such beings will become more comprehensible if we remember that the universe is an organised unity, and that each form therein, whether it is visible or invisible to us, is nothing but a relative expanse of manifestation of the consciousness that resides in the All.
135:1 All this refers not only to beings such as are visible to us, but likewise to such that exist on other planes of creation, and which can therefore not be seen with our eyes.
There are male and female elemental beings, moll and dur accords in music, positive and negative forces in all departments of nature, from the spiritual down to the most material plane.
In all creatures the will is the executing and female, corporifying, and the imagination the superintending, directing, male element.
135:2 In regard to the "stuff out of which man is made," Theophrastus Paracelsus says: "It is an extract of all beings that exist in heaven and upon the earth, of the souls of all things, all creatures, spirits, elements, and minds, attracted to a focus by means of the spiritual centre residing within each form.
It is the quintessence of all things, and man is a microcosm, differing from the macrocosm only in so far as in his constitution the things which constitute the macrocosm appear in another image, order, or shape.
In him are all the potencies and qualities that exist in the universe, active or latent.
His terrestrial substance is from the earth, his mental faculties from the universal mind, his worldly wisdom is from the light of nature; but the divine wisdom in him belongs to God." 136:1 In studying the "anatomy" and "physiology" of the inner man, it will be necessary to remember that, in dealing with anthropology and cosmology from a spiritual point of view, we must be able to discard from our mind all the vulgar conceptions of what is usually called "matter " by that science which deals merely with external appearances, and we must look upon all things as being manifestations of an universal consciousness, acting upon internal or external planes of existence, while the visible form is nothing but a passing apparition.
137:1 Man is made out of will and imagination; in other words, "fire" and "light." The manifestation of fire and light (thought) produces that which appears to us as "substance" or "form." 137:2 It is not "man" in the abstract who recognises anything.
It is always a certain principle, having become active in him, that recognises its own counterpart in external nature, when it comes in contact with it.
Themes
◆Logoscosmology
The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.
God appears as 'Christ' in the seventh form, functioning as a mediating presence between the divine nature and existence.
All passages →◇Archonscosmology
Malevolent planetary rulers or demiurgic powers that govern the material world and obstruct the soul's ascent.
[auto] The passage notes the 'maleficent influence' of certain planets, aligning with the concept of malevolent planetary rulers obstructing or influencing the cosmos.
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 text describes the 'seven forms of eternal nature' whose activities constitute the six days, implying a structured flow from divine nature.
All passages →◇Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
[auto] The text references 'illumined philosophers' and the necessity of 'spiritual perception' to understand cosmic truths beyond ordinary sight.
All passages →◇Inner Lightanthropology
The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.
[auto] The mention of 'judging spirits awaken in him' suggests an internal divine or spiritual faculty capable of illumination and judgment.
All passages →◇Kingdom Withinanthropology
The claim that the divine realm is present inside the individual, accessible without external mediation.
[auto] It asserts that the 'judgment-day appears' internally when judging spirits awaken in man, locating the divine realm inside the individual.
All passages →◇Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
[auto] God is described as appearing as Christ and nature is characterized by active 'forms' and 'activities,' portraying a dynamic divine reality.
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.
[auto] The text directly quotes Paracelsus stating man is a microcosm containing all potencies of the macrocosm in another image or order.
All passages →◇Numerical Mysticismtheology
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
[auto] The passage centrally structures its cosmology around specific numbers, including six days, seven forms, the third day, three dimensions, and seven planets.
All passages →◇Self Knowledgesoteriology
The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.
[auto] The passage states that 'Man judges himself' and judgment occurs when spirits awaken within him, emphasizing internal recognition as soteriological.
All passages →Related passages · 13 parallels
◆jewish_mysticism|The Kabbalah Unveiled|Introduction, Section 1c
“The Mantuan Codex terms this the sixth conformation of Macroprosopus, and refers it, as in the case of the fourth conformation, to the primal idea of the Sephira Netzach, victory.] 15.
Therein are His two nostrils like mighty galleries, wh…”
Both passages discuss the creation and structure of the universe through mystical and symbolic interpretations. They share a common theme of divine emanations and the organization of cosmic principles, albeit within different religious frameworks (Christian mysticism in Passage A and Kabbalah in Passage B).
◆jewish_mysticism|Sefer Yetzirah (The Book of Formation)|Section 1b
“4.) 11.
He selected three letters from the simple ones, and sealed them as forming his great Name, I H V and he sealed the universe in six directions.
Five.- He looked above, and sealed the height, with I H V.
Six.- He looked below, and…”
Both passages explore the mystical foundations of creation, emphasizing the role of fundamental elements (fire, water, air) and the balance between opposing forces. They also discuss the interconnectedness of all things and the role of divine principles in shaping reality.
◆jewish_mysticism|Sefer Yetzirah (The Book of Formation)|Section 1d
“Resh, predominant in peace, crowned, combined, and formed Saturn in the Universe, the sixth day of the week, and the left nostril in man.
Tau, predominant in beauty, crowned, combined and formed Jupiter in the Universe, the seventh day in…”
Both passages explore the mystical connections between letters, celestial bodies, and human anatomy, reflecting a belief in the interconnectedness of the universe and the microcosm-macrocosm relationship. They share a common theme of divine creation and the symbolic significance of numbers and elements.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 245 (part 1)
“Section 13 13.
Further, they must explain in what sense they hold that Matter tends to slip away from its form [the Idea].
Can we conceive it stealing out from stones and rocks or whatever else envelops it?
And of course they cannot pret…”
Both passages explore the relationship between form and substance, with Plotinus discussing the impassibility of Matter and its interaction with Ideal-forms, while the second passage discusses the manifestation of form through will and imagination, and the nature of substance as a manifestation of universal consciousness.
◆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 interconnectedness and unity of the cosmos, emphasizing the idea of a single principle or wisdom governing diverse manifestations. Passage A focuses on the administration of the cosmos by an unchanging principle, while Passage B describes the universe as an organized unity with a universal consciousness.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 356
“Section 36 36. The Universe is immensely varied, the container of all the Reason-Principles and of infinite and diverse efficacies. In man, we are told, the eye has its power, and the bones have their varied powers, and so with each separat…”
Both passages discuss the interconnectedness of all things in the universe and the presence of various principles or powers within both man and the cosmos. They share a mystical perspective that sees the universe as an organized unity with different levels of existence and consciousness.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 423 (part 1)
“Section 7 7.
We must be more explicit: The Intellectual-Principle stands as the image of The One, firstly because there is a certain necessity that the first should have its offspring, carrying onward much of its quality, in other words th…”
Both passages explore the relationship between the divine and the created world, emphasizing the role of consciousness and the interconnectedness of all beings. They also discuss the nature of the divine intellect and its manifestation in the universe.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 485
“Section 7 7. Consider the universe: we are agreed that its existence and its nature come to it from beyond itself; are we, now, to imagine that its maker first thought it out in detail- the earth, and its necessary situation in the middle;…”
Both passages discuss the interconnectedness of the universe and the role of divine principles in creation. They share a mystical perspective on the nature of existence, emphasizing the unity and harmony of all things, though they come from different traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 550
“Section 12 12. Enough upon that side of the question. But how does the perfection [goodness] of numbers, lifeless things, depend upon their particular unity? Just as all other inanimates find their perfection in their unity. If it should be…”
Both passages explore the nature of the soul or inner self, discussing its unity and multiplicity, and its relationship to higher principles or forms. They both delve into metaphysical concepts of existence and consciousness, though from different traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 613
“Section 6 6. The Intellectual Beings, thus, are multiple and one; in virtue of their infinite nature their unity is a multiplicity, many in one and one over many, a unit-plurality. They act as entire upon entire; even upon the partial thing…”
Both passages discuss the nature of the divine or universal principle and its relationship to the material world. Passage A from Plotinus explores the idea of an undivided, unextended principle that is omnipresent, while Passage B from Theosophical texts describes the universal consciousness that manifests in all forms. Both texts emphasize the transcendence of the divine principle beyond physical dimensions and its immanence in all creation.
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◆neoplatonism|Select Works of Plotinus|Select Works, Section 635
“Section 15 15. We must repeat: The Collective Being, the Authentic, There, is at once Being and Intellectual-Principle and the Complete Living Form; thus it includes the total of living things; the Unity There is reproduced by the unity of…”
Both passages explore the nature of abstract concepts and their existence within a higher, intellectual or spiritual realm. They discuss the interplay between thought and reality, and the manifestation of abstract principles in a more tangible form.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 6)
“206 everything that lies usually in the remote depths of memory, in the past; all that lies at a remote distance from him; all that lies in the future.
C.
H.
Hinton very well says, in regard to beings of other sections of the world: By t…”
Both passages discuss the interconnectedness of all things and the need for expanded perception to understand higher realities. They also touch on the idea of the universe as an organized unity and the existence of beings beyond human perception.
◆western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|17. The Writing Of The Starsd
“This day is consecrated to mental enterprises and should be favourable for opportune innovations.
2.
Pope Joan, or Occult Science.
The second day, the genius of which Enediel, was the fifth of creation, for the moon was made on the fourt…”
Both passages discuss the symbolic and mystical significance of days and numbers, drawing on esoteric traditions. Passage A links days to specific biblical events and figures, while Passage B connects days to spiritual principles and cosmic activities, both reflecting a deep, mystical understanding of time and creation.