The Life and Doctrines of Jacob Boehme · 59 of 159 · tr. Franz Hartmann

Chapter 7 (part 1)

p.

140 CHAPTER VII.

MAN.

"God created man in His own image.

Male and female ( in one ) created He them." Man in his cosmic aspect is a being very superior to that which is commonly looked upon as a "man," and which is described in books on anthropology, anatomy, &c.

Such external sciences deal only with the grossly material body of external terrestrial man, while the essential body of macrocosmic and microcosmic man is beyond the reach of external observation.

In the study of man as a cosmic being there are three subjects to be considered, although the three are only three aspects of one.

These three subjects are God, Nature, and Man, and neither one of them can be understood in its inner essence without an understanding of the other two.

External science, "natural philosophy," and theology seek to separate them.

They regard man as a being separated, distinct, and independent of nature, and nature as something independent of man; while of God they know nothing, and regard the divine power, which is the cause of all life, as if it were something external to nature and man, and beyond their reach.

For this reason the "man" of modern science has become an unnatural being, without any conceivable object for his existence, and nature is to him an organism evolved by accidence and subject to no other than mechanically acting law.

The divine, spiritual, creative, and hidden powers in man and in nature are entirely removed from the field of perception of the "rationalist." Man, as a whole, may be conceived of as a planetary p.

141 spirit, a self-conscious, luminous sphere of unimaginable extent; as, in fact, at present the mental sphere of man has no defined limits; it reaches as far as his thoughts can go.

He was created for the purpose of being the image of God.

The glory of God was residing in him, and he was penetrated by the light of divine love.

In man is contained everything, God, and the Christ, and the angels, the celestial and terrestrial kingdoms, and the powers of hell.

Outside of him is nothing of which he can conceive; he can know nothing except that which exists in his mind.

No god or devil, no spirit or any power whatever, can act within man unless it enters into his constitution.

Only that which exists in him has existence for him.

Without a realisation of this fact the mysteries of religion will remain incomprehensible.

It may be interesting and amusing to speculate about all the different gods and celestial hosts that go to make up the Pantheons of the various nations, but such a study does not constitute real knowledge.

Only when man's spiritual perceptions are unfolded and he attains divine knowledge of self, then will he know the Christ and all the celestial powers whose aggregate goes to make up the kingdom of God existing within himself.

"The Spirit of God resides from eternity to eternity only in heaven—that is to say, in His own essence, in the power of the majesty.

When it became inbreathed into the image of man, then was heaven in man; for God willed to reveal Himself in man, as in an image created after His own likeness, and to manifest the great wonders of His eternal wisdom." ( Stiefel , i.

36.) "Simultaneously with the introduction of His divine image, Adam received also the living word of God (spiritual intelligence) to furnish food for his soul." ( Menschwerdung , i.

3, 24.) "God created Adam to (enjoy) eternal life in Paradise in a state of paradisiacal perfection.

Divine love illumined p.

142 his interior, as the sun is illuminating the world." ( Stiefel , i.

Themes

◆Birth Of Word In Soulanthropology

Eckhart's signature doctrine that the Father eternally begets the Son in the ground of the soul; the human interior as the actual site of the divine generative act, distinct from inner_light's static indwelling.

Adam received the living word of God to furnish food for his soul, indicating divine generation within.

All passages →

◆Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

A distinction is drawn between the 'grossly material body' and the 'essential body,' implying the former limits true understanding.

All passages →

◆Cosmic Sympathycosmology

The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.

God, Nature, and Man are interconnected such that neither can be understood without the others.

All passages →

◆Divine Lighttheology

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

Divine love is described as illuminating the interior of man like the sun illuminating the world.

All passages →

◆Divine Sparkscosmology

Fragments of divine light or spirit trapped inside material bodies, awaiting liberation and return to their source.

The statement that man is created in God's image implies a fragment of divine nature resides within humanity.

All passages →

◆Living Godtheology

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

God is described as the 'divine power, which is the cause of all life,' indicating an active, dynamic presence.

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.

Adam received the 'living word of God (spiritual intelligence)' to furnish food for his soul.

All passages →

◆Mechanical Humanityanthropology

Gurdjieff and Ouspensky's claim that ordinary human beings live in a state of waking sleep, reacting mechanically without unified will or consciousness, and that the spiritual path begins with recognising this condition.

The text critiques the modern scientific view of man as an 'unnatural being' subject to mechanically acting law.

All passages →

◆Mystical Unionsoteriology

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

The Spirit of God inbreathed into man means 'heaven in man', revealing God within.

All passages →

◆Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The text presents the paradox that outside of man is nothing he can conceive, yet he contains everything.

All passages →

◆Self Examinationpraxis

Daily review of thought and action as spiritual practice.

Knowing oneself is presented as the key to knowing Christ and the celestial powers within.

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 was created for the purpose of being the 'image of God' with the glory of God residing in him.

All passages →

◇Anthropomorphismtheology

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

[auto] The passage begins with the direct assertion that 'God created man in His own image.'

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.

[auto] It states that in man is contained everything, including celestial and terrestrial kingdoms, reflecting the cosmic structure within.

All passages →

◇Divine Hiddennesstheology

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

[auto] The text states that external science knows nothing of God and the essential body is 'beyond the reach of external observation.'

All passages →

◇Divine Marriagesoteriology

The reunification of complementary divine principles (male-female, spirit-matter) as a symbol of wholeness and salvation.

[auto] The text cites 'Male and female ( in one ) created He them,' indicating the unity of complementary principles within the divine image.

All passages →

◇Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

[auto] The passage contrasts external science with understanding the 'inner essence,' prioritizing direct insight over external categorization.

All passages →

◇Inner Lightanthropology

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

[auto] The text describes the interior of man as being 'penetrated by the light of divine love' and illumined.

All passages →

◇Kingdom Withinanthropology

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

[auto] The concept of man as a 'cosmic being' with an 'essential body' beyond external observation suggests the divine realm resides within the individual.

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 passage explicitly describes man as a 'macrocosmic and microcosmic' being containing everything.

All passages →

◇Opposites Transcendedanthropology

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

[auto] The phrase 'Male and female ( in one )' signifies the dissolution of binary oppositions into a unified state.

All passages →

◇Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

[auto] Understanding the inner essence of Man is presented as necessary to understand God and Nature, implying self-knowledge leads to divine knowledge.

All passages →

◇Unity Of Beingtheology

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

[auto] The passage explicitly states that God, Nature, and Man are 'three aspects of one' and cannot be understood separately.

All passages →

Related passages · 30 parallels

◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 71)

“the walls of tombs,[1] stelæ, and papyri[2] of the XVIIIth dynasty; and these prove that the Egyptians ascribed the attributes of the Creator to the creature. The religious ideas which we find in these writings in the XVIIIth dynasty are,…”

Both passages discuss the divine nature of man and the interconnectedness of God, nature, and humanity. They emphasize the divine spark within humans and the idea that God is manifest in creation, though they come from different mystical traditions.

◆hermeticism|Corpus Hermeticum 1: Poimandres|Section 1c

“And when she saw that Form of beauty which can never satiate, and him who [now] possessed within himself each single energy of [all seven] Rulers as well as God's own Form, she smiled with love; for 'twas as though she'd seen the image of M…”

Both passages explore the divine origin and dual nature of man, emphasizing the union of divine and earthly elements. They also discuss the role of love and the divine spark within humanity, though from different mystical traditions.

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

“But God is o'er them all, and God contains them all. God's rays, to use a figure, are His energies; the Cosmos's are natures, the arts and sciences are man's. The energies act through the Cosmos, thence through the nature-rays of Cosmos u…”

Both passages discuss the concept of man as a microcosm containing divine elements and the interconnectedness of God, nature, and man. They emphasize the divine within man and the importance of spiritual perception or the mind in understanding the divine.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 360

“Section 40 40. But magic spells; how can their efficacy be explained? By the reigning sympathy and by the fact in Nature that there is an agreement of like forces and an opposition of unlike, and by the diversity of those multitudinous powe…”

Both passages explore the idea of the microcosm and macrocosm, emphasizing that man contains within himself the essence of the universe and the divine. They both assert that understanding one requires understanding the other, and that the divine is manifest within human beings.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 504

“Section 12 12. It should however be added that if the Idea of man exists in the Supreme, there must exist the Idea of reasoning man and of man with his arts and crafts; such arts as are the offspring of intellect Must be There. It must be o…”

Both passages discuss the nature of man in relation to divine principles and the existence of universal forms or ideas. Passage A from Plotinus explores the Idea of man and the role of Matter in individual differences, while Passage B discusses man as a cosmic being created in the image of God, containing divine elements within himself.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 511

“Section 3 3. But perhaps we should rather speak of some single category, embracing Intellectual Substance, Matter, Form, and the Composite of Matter and Form. One might refer to the family of the Heraclids as a unity in the sense, not of a…”

Both passages explore the concept of the divine within humanity, discussing the idea of man as a reflection or image of the divine. They both delve into the metaphysical aspects of human existence, though from different mystical traditions.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 705

“Section 1 1. It is in virtue of unity that beings are beings. This is equally true of things whose existence is primal and of all that are in any degree to be numbered among beings. What could exist at all except as one thing? Deprived of u…”

Both passages explore the concept of man as a microcosm containing divine essence and the interconnectedness of God, nature, and man. They emphasize the divine within human beings and the idea that true understanding comes from inner realization rather than external observation.

◆platonism|Plato: Timaeus|Section 1

“These each man should follow, and correct the courses of the head which were corrupted at our birth, and by learning the harmonies and revolutions of the universe, should assimilate the thinking being to the thought, renewing his original n…”

Both passages explore the nature of humanity and its connection to the divine, discussing the creation and purpose of man in relation to higher spiritual realities. They share a mystical perspective on the human condition and the divine essence within.

◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Human Body in Symbolisma

“THE oldest, the most profound, the most universal of all symbols is the human body. The Greeks, Persians, Egyptians, and Hindus considered a philosophical analysis of man's triune nature to be an indispensable part of ethical and religious…”

Both passages explore the concept of the human body as a microcosm reflecting the macrocosm, emphasizing the interconnectedness of man, nature, and the divine. They share the insight that understanding the human body leads to understanding the greater mysteries of the universe.

◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Human Body in Symbolismi

“Man's physical body was looked upon as the robe of his spiritual nature; consequently, the more developed were his super-substantial powers the more glorious his apparel. Of course, clothing was originally worn for ornamentation rather tha…”

Both passages explore the concept of the human body as a microcosm of the universe and a reflection of divine principles. They share the idea that man is a composite entity embodying various spiritual and cosmic aspects, and that the human form is symbolic of broader universal truths.

20 more

◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Fundamentals of Qabbalistic Cosmogonyb

“The universal AIN SOPH, therefore, no longer shines through space, but rather upon space from an established first point. Isaac Myer describes this process as follows: "The Ain Soph at first was filling All and then made an absolute concen…”

Both passages describe the concept of a divine essence or consciousness that permeates and creates the universe, as well as the idea of a microcosmic reflection of this divine essence within the individual human being. The passages share a structural parallel in their description of the relationship between the divine and the individual, though they use different terminology and cultural contexts.

◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Fundamentals of Qabbalistic Cosmogonyi

“By the man of Ezekiel's vision is symbolized the World of Atziluth ; by the throne, the World of Briah ; by the firmament, the World of Yetzirah ; and by the living creatures the World of Assiah . These spheres are the wheels within wheels…”

Both passages discuss the concept of a universal or cosmic man that reflects the divine or the structure of the universe. They share the insight that humanity is a microcosm of the macrocosm, embodying the divine image and the structure of creation.

◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Qabbalistic Keys to the Creation of Mand

“Having thus established the inferior universe in perfect accord with the esoteric teachings of the Hindu, Egyptian, and Greek Mysteries, the Elohim next turned their attention to the production of flora and fauna and lastly man. "And God s…”

Both passages discuss the creation of man in the image of God, emphasizing the androgynous nature of the divine and the pantheistic aspects of divinity. They also explore the concept of man as a microcosm containing all aspects of creation.

◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Qabbalistic Keys to the Creation of Mane

“Philo Judæus considered Adam to represent the human mind, which could understand (and hence give names to) the creatures about it, but could not comprehend (and hence left nameless) the mystery of its own nature. Adam was also likened to t…”

Both passages explore the concept of the primordial human as a unified, androgynous being that is divided, leading to a fall from a state of perfection. They also discuss the idea of the human as a microcosm containing divine elements, reflecting the divine image.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XIII (part 3)

“Just as it is impossible for a savage to attain to an understanding of the nature of a watch by a study of its phenomenal side—the number of wheels, and the number of teeth in each gear—so also for the positivistic scientist, studying the e…”

Both passages critique a materialistic or reductionist view of human beings and life. They argue for a deeper, more spiritual understanding of humanity and the universe, suggesting that external, observable phenomena do not fully capture the essence of reality.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XIV (part 2)

“And if we take men as we know them—the sailor, the hang-man, the ascetic: men who seem to us similar and equal —and consider them from the standpoint of their differences in function, we shall see that in reality they are entirely different…”

Both passages emphasize the limitations of human perception and understanding, and the need to look beyond the surface to grasp deeper, more fundamental truths about reality and human existence. They also highlight the interconnectedness of all phenomena and the importance of recognizing the divine or higher aspects within the seemingly mundane.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XV (part 2)

“But even art chiefly confines itself merely to descriptions and to the psychological analysis of love, seldom touching those infinite and eternal depths which love contains for man. In reality love is a cosmic phenomenon , in which men, hu…”

Both passages explore the concept of love as a cosmic phenomenon that transcends human understanding and serves a higher, divine purpose. They both emphasize that love is not merely a human or biological function but a profound, mystical force that connects individuals to the divine and the cosmos.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVI (part 1)

“p. 176 CHAPTER XVI The phenomenal and the noumenal side of man. "Man-in-himself." How do we know the inner side of man? Can we know of the existence of consciousness in conditions of space not analogous to ours? Brain and consciousness.…”

Both passages explore the complex nature of human existence and the limitations of human understanding. They discuss the interplay between the visible and invisible aspects of man, and the challenges in comprehending the inner life of others.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVI (part 2)

“Studying man from one side only I should stand in the same position in relation to him as, according to Kant, we stand with relation to the world surrounding us. We know merely the form of our knowledge of it. The world-in-itself we do no…”

Both passages explore the dual nature of man, distinguishing between the external, phenomenal aspects and the internal, noumenal or spiritual aspects. They both emphasize that the true essence of man is not fully accessible through ordinary sensory perception or external science.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVI (part 3)

“______ In "man" we have found that one side of his noumenon is his psychic life, and that therefore in the psyche lies the beginning of the solution of the riddle of the functions and meanings of man which are incomprehensible from an outsi…”

Both passages explore the idea that the true nature of man extends beyond the physical and is rooted in a higher, often incomprehensible dimension. They both emphasize the limitations of external observation and the need for a deeper, more spiritual understanding of human existence.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 4)

“"It is not the Adam of dust (of Chapter II) who is thus made in the divine image, but the Divine Androgyne (of Chapter I), or Adam Kadmon." ADAM KADMON is HUMANITY, or humankind— Homo Sapiens —the SPHYNX, i.e., "the being with the body of a…”

Both passages explore the complex nature of human beings, emphasizing the multifaceted and interconnected aspects of the human experience. They both discuss the idea of humanity containing diverse elements and the difficulty of separating these elements into distinct categories.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 1)

“p. 306 CHAPTER XXIII Cosmic Consciousness of Dr. Bucke. The three forms of consciousness according to Dr. Bucke. Simple consciousness, or the consciousness of animals. Self-consciousness, or the consciousness of men. Dr. Bucke's fun…”

Both passages explore the idea of higher consciousness or spiritual awareness in humans, discussing the limitations of materialistic and positivistic views and emphasizing the importance of psychological or spiritual methods to understand the true purpose of human existence.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 2)

“For some strange reason men do not care to accept this answer; and they desire at all costs to receive an answer in some form that they like, refusing to recognize anything that is different from that form. They require the solution of the…”

Both passages discuss the potential for human transformation and the existence of different categories of people with varying capacities for growth and spiritual development. They also emphasize the need for a deeper understanding of human nature beyond superficial or materialistic views.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 5)

“Only a personal experience of it, or a prolonged study of men who have passed into the new life, will enable us to realize what this actually is. The writer expects his work to be useful in two ways: first, in broadening the general view o…”

Both passages discuss the evolution of human consciousness and the integration of divine or cosmic awareness into human life. They share the idea that a higher state of consciousness will transform human existence and religious understanding, though they come from different mystical traditions.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 10)

“The mind becomes overcrowded (as it were) with concepts and these are constantly becoming larger, more numerous and more and more complex; some day (the conditions being all favorable) the fusion, or what might be called the chemical union,…”

Both passages discuss the concept of an elevated state of consciousness or awareness that transcends ordinary human understanding. Passage A describes 'cosmic consciousness' as a fusion of concepts and moral elements leading to a higher level of awareness, while Passage B discusses the divine aspect of man and the realization of divine knowledge within oneself, both pointing towards a higher, more encompassing understanding of reality.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 11)

“He does not come to believe merely; but he sees and knows that the cosmos, which to the self-conscious mind seems made up of dead matter, is in fact far otherwise—is in very truth a living presence. He sees that in-stead of men being, as i…”

Both passages discuss the elevated state of human consciousness and the understanding of the cosmos. They emphasize the idea that humans are connected to a greater, living presence and that the development of higher faculties leads to a transformed perception of reality.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 13)

“From our standpoint it is clearly impossible to regard a man sitting in the horse's saddle as a fact of horse evolution, but from the point of view of the scientist who knows nothing about man, this will be only logical. Dr. Bucke finds h…”

Both passages discuss the concept of a higher state of consciousness or being within humanity, describing a transition to a new form of existence that transcends ordinary human experience. They both emphasize the idea of a higher race or consciousness emerging within humanity.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 14)

“The bankruptcy of materialism, i.e., "logical" systems, when it comes to organizing life on earth is now evident in the bloody epoch which we are undergoing, even to those men who but yesterday were prating of "culture" and "civilization."…”

Both passages discuss the concept of higher consciousness and the inner development of man. Passage A emphasizes the need for conscious work to unfold higher consciousness and critiques the purely evolutionary standpoint. Passage B describes man as a cosmic being with divine potential, emphasizing the inner realization of divine powers within oneself.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 17)

“The most interesting and important questions arising with regard to cosmic consciousness may be summed up as follows: 1.—Is the manifestation of cosmic consciousness a problem of the distant future, and of other generations—i.e., must cosmi…”

Both passages discuss the concept of a higher state of consciousness or spiritual awareness (cosmic consciousness in Passage A and divine knowledge in Passage B). They also emphasize the need for specific inner and outer conditions, as well as a certain level of spiritual or mental culture, for the attainment of this higher state.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 18)

“And in those who do not possess it in some sort already, it cannot be created by any culture whatever, in the same way that no kind or amount of culture will make an animal speak the language of man. The possibility of the manifestation of…”

Both passages discuss the nature of higher consciousness and its manifestation in humans. Passage A from Ouspensky's 'Tertium Organum' talks about 'cosmic consciousness' and its potential development, while Passage B from Hartmann's 'The Life and Doctrines of Jacob Boehme' describes man's cosmic aspect and the divine powers within him. Both emphasize the rarity and the profound nature of higher consciousness.