The Life and Doctrines of Jacob Boehme · 61 of 159 · tr. Franz Hartmann
Chapter 7 (part 3)
2.) "The inner man stood in heaven; his essences were the Paradise; his body was indestructible.
He knew the language of God and the angels, and the language of nature, as may be seen by Adam giving names to all creatures, to each according to its own essence and quality." ( Forty Questions , iv.
7.) "Adam, after having been created by God, was in Paradise in a state of joy and glorification, beautiful and filled with knowledge.
God then brought before him, as the lord of the world, all the animals, so that he might behold them, and give a name to each according to its special essence and power.
And Adam knew that he was within every creature, and he gave to each its appropriate name.
God can see into the hearts of all things, and the same could be done by Adam." 1 ( Three Principles , x.
17.) In this state of godlike being he had power over all things; for all things existed in him and he in all, and there was nothing that could have done him any external injury.
To express it in other words, all things existed subjectively in his mind, as they now do in ours, but his mind was his " body," and where the centre of his consciousness was, there was his "form." 2 p.
145 "As God is a Lord over all, so man in the power of God was to be a lord over this world." ( Menschwerdung , i.
4, 7.) "The soul in the power of God penetrates through all things, and is powerful over all, as God Himself; for she lives in the power of His heart." ( Three Principles , xxii.
17.) "As gold is incorruptible in the fire, so man was subject to nothing, only to the One God dwelling in him, and manifested in him by the power of His holy being." ( Mysterium , xvi.
12.) "Everything was subject to Adam; his rule extended into heaven and over the earth, and in all elements and stars.
This was because divine power was manifested in him." 1 ( Mysterium , xvi.
2.) "The will-spirit of man penetrated through all creatures, and was injured by none, because none could grasp it.
No creature can apprehend the power and light of the sun in its own will, but must remain passive to become penetrated by it; thus it was then the case with the will-spirit of man." ( Grace , vii.
2.) "Before his fall, man could rule over the sun and the stars.
Everything was in his power.
2 Fire, air, water, and earth could not tame him; no fire burned him, no water drowned, no air suffocated him; all that lived stood in awe of him." ( Threefold Life , xi.
23.) "No heat, no cold, no sickness, nor accident, nor any fear could touch or terrify him.
His body could pass through earth and rocks without breaking anything in them; for a man who could be overpowered by the terrestrial nature, or who could be broken to pieces, would not be eternal." 3 ( Menschwerdung , i.
2, 13.) p.
146 Likewise that nature which surrounded him, and which is called Eden, was illuminated by the celestial light, and it was thereby exalted to paradisiacal magnificence.
"Adam was in Paradise, that is to say, in the temperature.
Thereby he was placed in a certain locality, namely, in that where the holy world was blooming out through the earth and bearing the fruits of Paradise." ( Grace , v.
34.) "'Eden' means the locality, but 'Paradise' is the out-flowing or the life of God in divine harmony." ( Letters , xxxi.
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 text uses the metaphor 'As gold is incorruptible in the fire' to describe man's spiritual perfection and indestructibility.
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.
Adam naming creatures according to their 'own essence and quality' reflects the Hermetic principle that inner structure corresponds to outer reality.
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.
The 'will-spirit of man penetrated through all creatures' suggests a hidden affinity connecting the human to the cosmos.
All passages →◆Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
Nature is described as 'illuminated by the celestial light' and Adam's state involves the 'power and light of the sun.'
All passages →◆Inner Lightanthropology
The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.
Adam's knowledge and power are attributed to the 'One God dwelling in him' and the 'celestial light' illuminating his nature.
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 actively 'dwelling in him' and 'manifested in him by the power of His holy being.'
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 knew the language of God and nature, reflecting the divine ordering principle through which creation is understood.
All passages →◆Separation From Sourcesoteriology
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
The mention of the Fall contextualizes the current state as one of separation from the original divine unity.
All passages →◆Tripartite Soulanthropology
Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).
The text distinguishes between the inner man, essences, and body, suggesting a layered human constitution.
All passages →◇Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
[auto] Adam is described as filled with knowledge and knowing the language of God and nature directly without external mediation.
All passages →◇Kingdom Withinanthropology
The claim that the divine realm is present inside the individual, accessible without external mediation.
[auto] The passage explicitly states that the inner man stood in heaven and his essences were Paradise, locating the divine realm 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 states that 'all things existed in him and he in all,' defining Adam as a microcosm containing the macrocosm.
All passages →◇Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
[auto] The text describes a union where all things existed in Adam and he in all, transcending separation between subject and object.
All passages →◇Opposites Transcendedanthropology
The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.
[auto] The distinction between mind and body is dissolved as his mind was his body and where his consciousness was, there was his form.
All passages →◇Sacred Namestheology
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
[auto] The text emphasizes giving names to creatures according to their special essence and power, implying names carry ontological significance.
All passages →◇Self Knowledgesoteriology
The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.
[auto] Adam knew that he was within every creature, reflecting recognition of his own divine nature in all creation.
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.
[auto] Adam is described as being in a 'state of godlike being' with divine power manifested in him, central to the text's description of pre-fallen humanity.
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] It describes a state where all things existed in Adam and he in all, indicating a non-dual existence between the self and creation.
All passages →Related passages · 64 parallels
◆buddhism|Vajrakkhedika (Diamond Cutter)|Section 1h
“Do you think then, O Subhûti, that his selfhood (he himself) would be large?' Subhûti said: 'Yes, O Bhagavat, yes, O Sugata, his selfhood would be large.
And why?
Because, O Bhagavat, when the Tathâgata preached: "Selfhood, selfhood indee…”
Both passages explore the themes of non-duality and the transcendence of the physical form. The Diamond Sutra emphasizes the emptiness of all phenomena, including selfhood, while the Christian mysticism passage describes Adam's state of unity with all creation and his indestructible, divine nature. Both texts convey the idea of a reality beyond the physical and the illusory nature of the self.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 9)
“lxvii} supported by a passage in the XCIInd Chapter of the Book of the Dead,[1] where it is said:-- em xena ba-a sauti xaibit-a un uat Let not be shut in my soul, let not be fettered my shadow, let be opened the way en ba-d en xaibit-a maa-…”
Both passages discuss the concept of the soul and its various aspects or manifestations, exploring the idea of an eternal, intangible part of a person that exists beyond the physical body. They also touch on the theme of the soul's journey or existence in a higher realm or heaven.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 17)
“Unas is in heaven, Unas is in heaven, in the form of air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] He is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of Ra.…”
Both passages describe a state of divine union and exaltation where the individual (Unas/Pepi in Passage A, Adam in Passage B) achieves a heavenly existence, possesses divine knowledge, and is protected from harm. They share the theme of deification and the blessed state of the righteous.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 19)
“The whole passage reads:--[2] "(496) The heavens drop water, the stars throb, (497) the archers go round about, the (498) bones of Akeru tremble, and those who are in bondage to them take to flight when they see (499) Unas rise up as a soul…”
Both passages describe a divine or semi-divine figure who possesses immense power and knowledge, transcending the natural world and having dominion over it. The passages share themes of divine authority, transcendence, and the ability to control and understand the essence of all things.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 8 (part 10)
“The passage reads:-- mes Pepi pen au atf Tem an xepert pet an Gave birth to Pepi this father Tmu [when] not was created heaven, not xepert ta an xepert reth an mest neteru an xepert met was created earth, not were created men, not were born…”
Both passages describe a primordial state where a divine being or inner man exists before the creation of the world, possessing knowledge and power over all things. They share the theme of a primordial, divine state of existence and the creation of the world from a state of chaos or watery matter.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 2)
“The numbers in parentheses indicate the lines of the papyrus.
2.
The god Khepera is usually represented with a beetle for a head; and the scarab, or beetle, was sacred to him.
The name means "to become, to turn, to roll," and the abstrac…”
Both passages explore the divine nature of primordial beings (Khepera/Adam) and their connection to creation and the cosmos. They describe these figures as having profound knowledge and power over the natural world, reflecting a mystical understanding of the relationship between the divine and the created order.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 23 (part 5)
“Boundless eternity hath been granted unto me, and, behold, (10) I am the heir of eternity; to me hath been given everlastingness." Closely connected with the above chapter are the two following short chapters:--[1] Vignette: The deceased dr…”
Both passages describe a state of divine connection and invulnerability. In Passage A, the deceased claims eternal life and protection from harm, while in Passage B, Adam in his pre-fall state is described as having power over all things and being subject to nothing but God.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 26 (part 2)
“(1) THE CHAPTER OF COMING FORTH BY DAY, AND OF LIVING AFTER DEATH.
Saith Osiris Ani: "Hail, Only One, shining from the Moon!
(2) Hail, Only One, shining from the Moon!
Grant that this Osiris Ani may come forth among the multitudes which…”
Both passages describe a state of divine connection and power, where the individual (Osiris Ani in the Egyptian Book of the Dead and Adam in the Christian mystical tradition) achieves a transcendent state, gaining knowledge, power, and an indestructible body. They share themes of divine connection, transcendence, and the ability to overcome earthly limitations.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 4)
“I am the lord of millions of years.
I make my nest in the limits of heaven.
I descend unto the earth of Seb (14).
I do away with my faults.
I behold my father, the lord of Mash; and his body breatheth in Annu.
I am provided with what I…”
Both passages describe a divine or exalted state of being where the individual is connected to the divine and has power over creation. The passages share themes of divine transformation, knowledge, and dominion over the natural world.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 1)
“PLATES XXIX.
AND XXX.
Vignette (PLATE XXIX.): Ani and his wife standing with hands raised in adoration before the god Thoth, who has ankh , "life," upon his knees, and is seated on a pylon-shaped throne.
Text [CHAPTER CLXXV.]: (1) THE CH…”
Both passages describe a state of divine connection and power, where the individual is elevated to a godlike status, able to transcend darkness and have dominion over creation. The Egyptian Book of the Dead emphasizes transformation and light, while the Christian mystical text focuses on Adam's original state of divine harmony and power.
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◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 39)
“"(1) Hail to thee, Osiris, lord of eternity, king of the gods, thou who hast many names, thou disposer of created things, thou who hast hidden forms in the temples, thou sacred one, thou KA who dwellest in Tattu, thou mighty (2) one in Sekh…”
Both passages describe a divine or exalted being with immense power and dominion over creation. They emphasize the central role of this being in the cosmic order and its interaction with the natural and spiritual worlds.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 40)
“Thou art the heir of Seb and the sovereign of all the earth; [* This festival took place on the 17th and 18th days of the month Thoth; see Brugsch, Kalendarische Inschriften, p.
235.] {footnote page liii} Seb hath seen thy glorious power,…”
Both passages describe a divine or semi-divine figure with immense power and authority over creation. They emphasize the figure's control over natural elements, their exalted status among other beings, and their connection to the divine.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 51)
“i-nek sexem-k am xu Cometh to thee thy sekhem among the khu's.[6] [1.
I.e.
, Horus.
2 Recueil de Travaux , t.
v., p.
19 (l.
174).
3.
Recueil de Travaux , t.
v., p.
41 (l.
289).
4.
See below, p.
117.
5.
See below, p.
115.
6…”
Both passages discuss the concept of the human soul or spirit and its relationship to the divine or heavenly realm. They describe the soul's ability to exist in a higher plane and interact with divine entities, though they use different cultural and religious frameworks.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 59)
“It reapeth the wheat, it cutteth the barley, and it giveth it unto thee.
Now, therefore, O Pepi, he that hath given unto thee life and all power and eternity and the power of speech and thy body is Ra.
Thou hast endued thyself with the fo…”
Both passages describe a state of divine union and exaltation where the individual (Unas/Pepi in Passage A, Adam in Passage B) achieves a heavenly existence, is endowed with divine attributes, and is in communion with the divine. Both texts emphasize the indestructible and powerful nature of the individual in this state.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 70)
“He giveth life to man, He breatheth the breath of life into his nostrils--God is father and mother, the father of fathers, and the mother of mothers.
He begetteth, but was never begotten; He produceth, but was never produced; He begat hims…”
Both passages describe a divine being who is the creator and sustainer of the universe, and emphasize the divine nature of humanity. The Egyptian text focuses on the monotheistic and polytheistic aspects of God, while the second passage highlights the divine essence and power of Adam, the first human.
◆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 explore the divine nature of a central figure (God in Passage A, Adam in Passage B) and their creative, all-encompassing power. They also discuss the manifestation of the divine in the world, with Passage A focusing on the sun as an emblem of God and Passage B describing Adam's godlike state and power over all things.
◆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 a primordial state of creation where a divine being is central to the formation of the world and humanity. They share the theme of divine creation and the special status of the first human beings, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 76)
“These eight elements were called Nu and Nut,[1] Heh and Hehet,[2] Kek and Keket,[3] and Enen and Enenet,[4] or Khemennu, the "Eight," and they were considered as primeval fathers and mothers.[5] They are often represented in the forms of fo…”
Both passages describe a primordial state of creation where a divine being (Tmu/Ra in Passage A and Adam in Passage B) is central to the formation of the world and possesses a unique, elevated status. They share themes of divine origin, creation, and the special relationship between the divine and the created world.
◆egyptian|The Egyptian Heaven and Hell|Chapter 7 (part 6)
“From each of these Books we find that the Sun-god was not able to pass through the Tuat by virtue of the powers which he possessed as the great god of the world, but p.
93 only through his knowledge of the proper words of power, and of mag…”
Both passages discuss the concept of a divine being (Osiris/Ra in Passage A and Adam in Passage B) possessing special knowledge or powers that allow them to navigate or rule over a mystical realm (the Tuat in Passage A and Paradise in Passage B). Both emphasize the importance of language and divine connection in achieving this status.
◆gnosticism|Gospel of Philip|Section 1g
“THINGS BELOW LIKE THINGS ABOVE The lord said, “I came to make things below like things above, and the outside like the inside.
I came to join them in one place.” He revealed who he is through types and images.
Those who say, “There is a h…”
Both passages discuss the concept of unity and the restoration of a primordial state of being. They emphasize the inner and outer aspects of existence and the idea of reuniting what was once separated, reflecting a shared mystical insight across different traditions.
◆greek_mystery|Orphic Hymns|Front Matter, p. 4 (part 6)
“34 all things, and yet as separate and apart from all; as the source of all multitude, yet himself perfect unity; and as immensly prolific, yet divinely solitary and ineffably good.
Thus, according to Porphyry m , explaining the properties…”
Both passages describe a primordial state where the central figure (Adam in Passage B and Jove in Passage A) embodies and contains all things within the universe. They both emphasize the divine nature and the comprehensive power of this figure, highlighting their role as the source and ruler of all creation.
◆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 describe the creation of man as a divine being with a special relationship to the cosmos and other creatures. They also emphasize the dual nature of man as both mortal and immortal, and his initial state of harmony and power before a fall or change.
◆hermeticism|Corpus Hermeticum 1: Poimandres|Section 1e
“To the first zone he gives the Energy of Growth and Waning; unto the second [zone], Device of Evils [now] de-energized; unto the third, the Guile of the Desires de-energized; unto the fourth, his Domineering Arrogance, [also] de-energized;…”
Both passages describe a state of elevated spiritual awareness and union with the divine. They emphasize the transformation of the individual through gnosis or divine knowledge, leading to a state of immortality and unity with God.
◆hermeticism|Corpus Hermeticum 10: The Sermon on the Mount|Section 1e
“And for this cause is water poured around earth, to be a guard and wall, to keep the blazing of the fire away.
But mind, the swiftest thing of all divine outthinkings, and swifter than all elements, hath for its body fire.
For mind being…”
Both passages discuss the nature of the soul or inner man, its divine origin, and its relationship with the body and the divine. They also explore the concept of the soul's purity and its connection to the divine light or knowledge.
◆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 divine nature and elevated status of man, emphasizing the connection between the human soul/mind and the divine, as well as the ability of man to transcend earthly limitations and connect with the divine realm.
◆hermeticism|Corpus Hermeticum 12: The Prayer|Section 1e
“Observe this too, my son; that each one of the other lives inhabiteth one portion of the Cosmos - aquatic creatures water, terrene earth, and aery creatures air; while man doth use all these - earth, water air [and] fire; he seeth Heaven, t…”
Both passages emphasize the divine nature of humanity and the interconnectedness of all creation. They share the idea that humans have a unique position in the cosmos, capable of understanding and interacting with divine energies or powers.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XIV (part 1)
“CHAPTER XIV.
1.
The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance with the command of the Holy Great One in that vision.
2.
I saw in my sleep what I will now say with a tongue of flesh an…”
Both passages describe a visionary experience involving divine realms and the interaction between the human and the divine. They share themes of divine judgment, the transcendence of the human spirit, and the description of heavenly realms, albeit within different religious contexts.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXIX (part 2)
“This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men.
15.
And this is the power…”
Both passages describe a primordial, divine order and the power of a central figure (the Son of Man in Passage A and Adam in Passage B) who has dominion over creation. They share themes of divine language, the naming of creatures, and the indestructible nature of the central figure.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXIV
“CHAPTER LXXXIV. 1. And I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the p. 113 tongue of flesh, which God has made for the children of the flesh of men, that they…”
Both passages describe a state of divine connection and power in the primordial human condition. They emphasize the unity of man with the divine and the natural world, as well as the authority and knowledge bestowed upon the first human.
◆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 creation and the divine order of the universe through mystical language. The Sefer Yetzirah discusses the formation of the universe using the Hebrew letters and their combinations, while the second passage describes Adam's divine state and his ability to name and understand all creatures, reflecting a similar theme of divine creation and order.
◆jewish_mysticism|Sefer Yetzirah (The Book of Formation)|Section 1e
“He produced Oin, predominant in Anger, crowned, combined, and formed Capricornus in the world, Tebet in the year, and the liver in man.
11.
He produced Tzaddi, predominant in Taste, crowned, combined, and formed Aquarius in the world, Seb…”
Both passages explore the concept of a primordial, divine human who possesses a deep, innate connection to the cosmos and the divine. They both emphasize the unity and interconnection of all things, as well as the special role of humanity in understanding and naming the essence of creation.
◆mesopotamian|Adapa and the Food of Life|Section 1a
“ADAPA AND THE FOOD OF LIFE .
TABLET NO.1 He possessed intelligence .
.
.
, His command like the command of Anu ...
He (Ea) granted him a wide ear to reveal the destiny of the land, He granted him wisdom, but he did not grant him eterna…”
Both passages describe a primordial human figure (Adapa and Adam) who possesses great wisdom and a special relationship with the divine, but neither is granted eternal life. They also highlight the unique status and abilities of these figures within their respective mythologies.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 6
“Section 2 2. This first enquiry obliges us to consider at the outset the nature of the Soul- that is whether a distinction is to be made between Soul and Essential Soul [between an individual Soul and the Soul-Kind in itself]. * * All matte…”
Both passages explore the nature of the soul or inner man, emphasizing its divine, immortal, and imperishable qualities. They both discuss the soul's relationship to the body and the external world, highlighting its transcendence and independence from material afflictions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 28
“Section 2 2. The born lover, to whose degree the musician also may attain- and then either come to a stand or pass beyond- has a certain memory of beauty but, severed from it now, he no longer comprehends it: spellbound by visible lovelines…”
Both passages discuss the ascent of the soul or inner man to a higher state of being through the recognition of beauty and divine principles. They emphasize the transcendence of material forms and the understanding of underlying unity, whether through mental discipline (Plotinus) or divine connection (Jacob Boehme).
◆neoplatonism|Select Works of Plotinus|Select Works, Section 36
“Section 3 3. Now if we draw no distinction as to kinds of life, everything that lives will be capable of happiness, and those will be effectively happy who possess that one common gift of which every living thing is by nature receptive. We…”
Both passages explore the concept of a higher, more complete state of being or life, with Passage A discussing the Supreme Good and the Intellectual Nature, and Passage B describing Adam's state in Paradise as indestructible and filled with knowledge. Both texts emphasize the idea of a perfect, divine state of existence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 73
“Section 2 2. But the Universe outside; how is it aligned towards the Good? The soulless by direction toward Soul: Soul towards the Good itself, through the Intellectual-Principle. Everything has something of the Good, by virtue of possessin…”
Both passages explore the concept of an ultimate, transcendent Good or divine power that is the source and center of all existence. They describe a state of unity and perfection where the individual (Soul in Plotinus, Adam in the second passage) is connected to this ultimate Good, which is beyond intellect and being.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 78
“Section 3 3. If such be the Nature of Beings and of That which transcends all the realm of Being, Evil cannot have place among Beings or in the Beyond-Being; these are good. There remains, only, if Evil exist at all, that it be situate in t…”
Both passages describe a state of divine unity and perfection, where the individual (whether it be the soul, Intellectual-Principle, or Adam) is connected to all things and possesses divine knowledge and power. They both emphasize the transcendence and self-sufficiency of the divine, as well as the hierarchical structure of existence.
◆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 explore the concept of permanence and incorruptibility in a mystical context. Passage A discusses the eternal, unchangeable nature of celestial bodies and the role of soul and body in this permanence, while Passage B describes the indestructible and all-powerful nature of the inner man in a state of divine connection, highlighting his incorruptibility and rule over all elements.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 160
“Section 4 4. To those who assert that creation is the work of the Soul after the failing of its wings, we answer that no such disgrace could overtake the Soul of the All. If they tell us of its falling, they must tell us also what caused th…”
Both passages discuss the concept of a higher, divine state of being and the soul's connection to it. Passage A describes the soul's relationship with the Intellectual-Principle and the Authentic Existent, while Passage B discusses Adam's divine state in Paradise and his connection to all creation. Both emphasize the soul's or individual's elevated status and its ability to influence the lower spheres.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 191
“Section 4 4. That water extinguishes fire and fire consumes other things should not astonish us. The thing destroyed derived its being from outside itself: this is no case of a self-originating substance being annihilated by an external; it…”
Both passages discuss the concept of a higher, divine realm influencing a lower, material realm. They explore the idea of unity and division, with the higher realm being a source of order and reason that permeates the lower realm, albeit in a less perfect manner.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 216
“Section 2 2. It is of this Soul especially that we read "All Soul has care for the Soulless"- though the several Souls thus care in their own degree and way. The passage continues- "Soul passes through the entire heavens in forms varying wi…”
Both passages explore the concept of the soul's connection to different levels of existence and the importance of aligning with the higher, divine aspects. They discuss the transformation of beings based on their dominant qualities and the ideal state of being in harmony with the divine.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 385
“Section 6 6. It is easy to show that if the Soul were a corporeal entity, there could be no sense-perception, no mental act, no knowledge, no moral excellence, nothing of all that is noble. There can be no perception without a unitary perci…”
Both passages explore the nature of the human soul and its relationship to the body, emphasizing the immortality and divine essence of the soul. They share a conceptual parallel in discussing the true nature of humanity as distinct from the physical form.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 401
“Section 1 1. Many times it has happened: Lifted out of the body into myself; becoming external to all other things and self-encentered; beholding a marvellous beauty; then, more than ever, assured of community with the loftiest order; enact…”
Both passages describe a state of divine union or connection with the divine, where the individual transcends the physical body and experiences a higher realm of existence. They also discuss the fall or descent from this divine state into the material world.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 406
“Section 6 6. Something besides a unity there must be or all would be indiscernibly buried, shapeless within that unbroken whole: none of the real beings [of the Intellectual Kosmos] would exist if that unity remained at halt within itself:…”
Both passages describe a state of divine connection and elevated existence where the individual (Adam in Passage A and the soul in Passage B) is in a state of perfection, knowledge, and power, transcending the limitations of the physical world. They share the theme of a higher, divine state of being and the connection to the divine.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 417
“Section 1 1. What can it be that has brought the souls to forget the father, God, and, though members of the Divine and entirely of that world, to ignore at once themselves and It? The evil that has overtaken them has its source in self-wil…”
Both passages explore the concept of unity and the interconnectedness of beings, though from different perspectives. Plotinus discusses the unity of souls and the transmission of experiences, while the second passage describes Adam's unity with all creation and his ability to understand and name each creature according to its essence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 418
“Section 2 2. Let every soul recall, then, at the outset the truth that soul is the author of all living things, that it has breathed the life into them all, whatever is nourished by earth and sea, all the creatures of the air, the divine st…”
Both passages explore the concept of unity and interconnectedness within the universe. Passage A discusses the unity of all things within the one soul, while Passage B describes Adam's state of being in which he is interconnected with all creation. Both texts emphasize the idea of a singular, pervasive essence that connects all entities.
◆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 describe a primordial state of humanity where the inner man or soul has divine attributes, such as the ability to penetrate and rule over all creation, and a deep connection with the divine. They both emphasize the exalted status and power of the soul or inner man in its original state.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 423 (part 2)
“Now, even in the Divine the engendered could not be the very highest; it must be a lesser, an image; it will be undetermined, as the Divine is, but will receive determination, and, so to speak, its shaping idea, from the progenitor.
Yet an…”
Both passages discuss the divine nature of the soul or inner man and its connection to a higher divine principle. They emphasize the elevated status and capabilities of the soul or inner man when aligned with the divine, though they use different metaphors and contexts.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 430
“Section 1 1. The One is all things and no one of them; the source of all things is not all things; all things are its possession- running back, so to speak, to it- or, more correctly, not yet so, they will be. But a universe from an unbroke…”
Both passages explore the concept of a primordial unity or divine source from which all things emanate and to which they are connected. Passage A discusses the One and its emanations in Neoplatonism, while Passage B describes Adam's divine state and his connection to all creation in a mystical Christian context.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 431
“Section 2 2. To resume: there is from the first principle to ultimate an outgoing in which unfailingly each principle retains its own seat while its offshoot takes another rank, a lower, though on the other hand every being is in identity w…”
Both passages explore the concept of the soul's connection to a higher principle and its existence within various forms. Plotinus discusses the soul's relationship with the Intellectual-Principle and its presence in different life forms, while the second passage describes Adam's divine state and his connection to all creatures and the divine power within him.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 437 (part 1)
“Section 5 5.
Does it all come down, then, to one phase of the self knowing another phase?
That would be a case of knower distinguished from known, and would not be self-knowing.
What, then, if the total combination were supposed to be of…”
Both passages discuss the concept of a primordial unity or oneness from which all things emanate. Plotinus describes the One as the source of all being, while the second passage describes Adam's state of divine unity and power over all creation, reflecting a similar theme of a primordial, all-encompassing unity.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 437 (part 2)
“It possesses self-knowing, thus, on every count; the act is itself; and the object seen in that act- self, is itself.…”
Both passages explore the concept of the soul's connection to a higher principle and its existence within various forms. Plotinus discusses the soul's relationship to the Intellectual-Principle and its presence in different life forms, while the second passage describes Adam's divine state and his connection to all creatures and the divine.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 456
“Section 3 3. Thus we have here one identical Principle, the Intellect, which is the universe of authentic beings, the Truth: as such it is a great god or, better, not a god among gods but the Godhead entire. It is a god, a secondary god man…”
Both passages discuss the concept of a primordial, transcendent unity or first principle. Passage A describes The First as a simplex, self-sufficing being that is the source of all existence, while Passage B describes Adam in a state of divine unity and power, capable of understanding and naming all creatures. Both emphasize the idea of a primary, divine source from which all else emanates.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 482 (part 1)
“Section 4 4.
To "live at ease" is There; and, to these divine beings, verity is mother and nurse, existence and sustenance; all that is not of process but of authentic being they see, and themselves in all: for all is transparent, nothing…”
Both passages explore the concept of an archetypal or divine essence within individuals. Passage A discusses the existence of ideal archetypes in the Intellectual realm, while Passage B describes Adam's divine state and his connection to all creation, highlighting the inner man's indestructible and all-encompassing nature.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 487
“Section 9 9. Let us, then, make a mental picture of our universe: each member shall remain what it is, distinctly apart; yet all is to form, as far as possible, a complete unity so that whatever comes into view shall show as if it were the…”
Both passages explore the concept of a higher, divine intelligence or principle that is the source of beauty, knowledge, and power. They describe a state of being where the individual is connected to this higher principle, enabling them to understand and name all things, and to exist in a state of perfection and harmony.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 493
“Section 1 1. All human beings from birth onward live to the realm of sense more than to the Intellectual. Forced of necessity to attend first to the material, some of them elect to abide by that order and, their life throughout, make its co…”
Both passages discuss the concept of a higher, divine state of being that humans can aspire to or once possessed. Passage A describes the intellectual and spiritual ascent of individuals towards a higher realm, while Passage B discusses Adam's original state of divine connection and power in Paradise. Both emphasize the transcendence of the material world and the attainment of a higher, more spiritual existence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 499
“Section 7 7. Knowledge in the reasoning soul is on the one side concerned with objects of sense, though indeed this can scarcely be called knowledge and is better indicated as opinion or surface-knowing; it is of later origin than the objec…”
Both passages discuss the concept of a higher, divine state of being that humans can aspire to or once possessed. Passage A describes the intellectual and spiritual ascent of individuals towards a higher realm, while Passage B discusses Adam's original state of divine connection and power. Both emphasize the idea of a transcendent, godlike state.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 618
“Section 11 11. But how can the unextended reach over the defined extension of the corporeal? How can it, so, maintain itself as a unity, an identity? This is a problem often raised and reason calls vehemently for a solution of the difficult…”
Both passages explore the concept of unity and the divine presence within all beings. Passage A discusses the omnipresence of a single divine unity in all individuals, while Passage B describes Adam's state of unity with all creation and his divine power. Both texts emphasize the interconnectedness of all things and the inherent divine nature within individuals.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 640 (part 1)
“Section 1 1.
God, or some one of the gods, in sending the souls to their birth, placed eyes in the face to catch the light and allotted to each sense the appropriate organ, providing thus for the safety which comes by seeing and hearing in…”
Both passages explore the nature of divine creation and the role of the divine in providing for the needs of created beings. They discuss the inherent qualities and powers given to beings by the divine, though from different theological perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 648
“Section 9 9. Admitted, then- it will be said- for the nobler forms of life; but how can the divine contain the mean, the unreasoning? The mean is the unreasoning, since value depends upon reason and the worth of the intellective implies wor…”
Both passages explore the nature of divine providence and the relationship between the divine and the created world, particularly focusing on the senses and the inherent qualities of beings. They discuss the purpose and design behind the creation of living beings and their abilities.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 693
“Section 11 11. But this Unoriginating, what is it? We can but withdraw, silent, hopeless, and search no further. What can we look for when we have reached the furthest? Every enquiry aims at a first and, that attained, rests. Besides, we mu…”
Both passages explore the concept of divine power and human freedom, with Passage A discussing the nature of divine omnipotence and human free will, while Passage B describes Adam's state of divine-like power and freedom before the fall. Both texts grapple with the idea of power, knowledge, and the relationship between the divine and human.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 713 (part 1)
“Section 9 9.
In this choiring, the soul looks upon the wellspring of Life, wellspring also of Intellect, beginning of Being, fount of Good, root of Soul.
It is not that these are poured out from the Supreme lessening it as if it were a th…”
Both passages explore the concept of unity and its fundamental role in existence. Passage A discusses unity as the essence of being, while Passage B describes Adam's unity with all creation and his divine power, reflecting a similar theme of unity and interconnectedness.
◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 128 (part 6)
“There is the great Mass (of nature);--I find the support of my body in it; my life is spent in toil on it; my old age seeks ease on it; at death I find rest on it:--what has made my life a good will make my death also a good.
'Here now is…”
Both passages explore the concept of the unity of life and death, and the interconnectedness of all things. They also discuss the idea of a higher power or creator, and the nature of the human soul or essence.
◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 129 (part 3)
“When they went out, the man said, 'It is a fortunate thing for your master that he met with me.
He will get better; he has all the signs of living!
I saw the balance (of the springs of life) that had been stopped (inclining in his favour)…”
Both passages explore the concept of a transcendent state of being, where the individual is in harmony with the fundamental forces of existence. Passage A describes Hû-dze's ability to manifest different states of being, while Passage B discusses Adam's divine state in Paradise, highlighting his connection to all creation.