The Life and Doctrines of Jacob Boehme · 64 of 159 · tr. Franz Hartmann
Chapter 7 (part 6)
2.) There existed in man also the third principle, wherein resides sensual desire.
He was not endowed with this principle for the purpose of surrendering himself to it, but that he might introduce it into the light of God, and glorify Him by means of that light.
2 "Man was a mixed individuality, and destined to be an image according to the inner, and also according to the outer world; but as the symbol of God, he was to rule with the inner consciousness over the external one." ( Menschwerdung , i.
3, 13.) "When man remains in harmonious order, so as not to let one world into the other, he is then the likeness of God; but the image or the mirror of the world p.
151 of light he should surely introduce into the external world." ( Six Theosophical Points , vi.
12.) "The constellation (the astral influences) of the macrocosm should not be permitted to rule over man; but he has his own constellation (the spirit, the idea) within himself, which is capable of becoming attuned to the harmony of the rise and evolution of the divine world within." ( Letters , i.
8.) "All of man's desire should have been placed into the light; then would the light have shone within his essence and desire, and filled everything as with one will." ( Tilk ., i.
542.) "The soul of Adam could have ruled powerfully over the external principle if she had entered again with her will into the heart of God, into the word of the Lord." 1 ( Forty Questions , iv.
2.) Thus it was intended that, by means of the instrumentality of man, the paradisiacal splendour should be continually spread out and increased over terrestrial nature, and that all the hidden treasures of nature should be uncovered.
"The external world is also of God and belonging to God, and man has been created therein, so that he may bring again the external into the internal one; the end into the beginning." ( Letters , xi.
18.) "Adam was also created in the external quality, so that he may manifest in forms and execute in works that which had been perceived in eternal wisdom." ( Menschwerdung , i.
4.) "Man has been created in Paradise, for it was out-blooming through the earth, and from the earth of Paradise was Adam's body created, because he was a lord of the earth, and it was his destiny to unfold the p.
152 wonders of the earth.
If it had not been for that purpose, God might have endowed him with an angelic body; but in that case the substantiated being with its wonderful qualities would not have been unfolded." 1 ( Menschwerdung , ii.
12.) But while in Adam all the three principles were originally in unity and harmony, there was attracting him outwardly in a powerful manner, not only the heart of God, but also the devil and the kingdom of the terrestrial world.
2 "Man stood in three principles, and they were in equal concordance in him, but not outside of him; for the dark world had a desire different from that of the world of light, and likewise the external world had a desire differing from that of the dark world and from the world of light.
Thus the image of God was betwixt three principles, which all of them in their desire were conducive to that image.
Each of them wanted to become manifest in Adam—to have him within its own regiment or as a ruler, and to manifest its wonders through him." ( Mysterium , xvii.
34.) "Everything attracted Adam and wanted to take possession of him.
Themes
◆Divine Sparkscosmology
Fragments of divine light or spirit trapped inside material bodies, awaiting liberation and return to their source.
The concept of light shining within man's essence aligns peripherally with the idea of divine fragments residing in material beings.
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.
The 'spirit, the idea' within man acts as an ordering principle attuned to divine harmony.
All passages →◆Numerical Mysticismtheology
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
The specific mention of the 'third principle' suggests a numerical structuring of human nature.
All passages →◆Return To Sourcesoteriology
The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.
The instruction to introduce desire into the light of God implies a movement back toward the divine origin.
All passages →◇Archonscosmology
Malevolent planetary rulers or demiurgic powers that govern the material world and obstruct the soul's ascent.
[auto] The passage warns against the 'constellation of the macrocosm' or astral influences ruling over man, mirroring the concept of external planetary powers obstructing the soul.
All passages →◇Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
[auto] The text distinguishes between the inner and outer worlds, and between sensual desire and the light of God, presenting a duality to be harmonized.
All passages →◇Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
[auto] The passage repeatedly emphasizes introducing desire into the 'light of God' and the light shining within man's essence as a central goal.
All passages →◇Inner Lightanthropology
The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.
[auto] The text describes the divine light residing within man's essence and the internal constellation of spirit as the source of true rule.
All passages →◇Kingdom Withinanthropology
The claim that the divine realm is present inside the individual, accessible without external mediation.
[auto] The passage asserts that man possesses his own constellation and the divine world within himself, accessible through inner consciousness.
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 defines man as a mixed individuality and image of both inner and outer worlds, possessing an internal constellation attuned to the divine.
All passages →◇Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
[auto] The goal is to introduce desire into the light of God so that the light shines within his essence, indicating a union with the divine.
All passages →◇Opposites Transcendedanthropology
The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.
[auto] Harmonious order is achieved when man does not let one world into the other, suggesting a balanced state beyond conflict.
All passages →◇Self Knowledgesoteriology
The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.
[auto] Man is instructed to rule with 'inner consciousness' and recognize the constellation within himself as the path to likeness with God.
All passages →◇Spiritual Ascentpraxis
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
[auto] The passage mentions the 'rise and evolution of the divine world within' as a process man can attune to.
All passages →◇Tripartite Soulanthropology
Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).
[auto] The text explicitly references the existence of a 'third principle' within man alongside other implied principles.
All passages →Related passages · 45 parallels
◆neoplatonism|Select Works of Plotinus|Select Works, Section 5
“Section 1 1. Pleasure and distress, fear and courage, desire and aversion, where have these affections and experiences their seat? Clearly, either in the Soul alone, or in the Soul as employing the body, or in some third entity deriving fro…”
Both passages explore the relationship between the human soul, the body, and external influences. Passage A discusses the seat of affections and experiences in the soul and its interaction with the body, while Passage B examines the three principles in man (soul, sensual desire, and external world) and their harmonious or conflicting interactions.
◆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 human soul and its relationship to the divine and the material world. They discuss the soul's role in mediating between different principles or realms, and the potential for the soul to be influenced by external forces.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 7
“Section 3 3. We may treat of the Soul as in the body- whether it be set above it or actually within it- since the association of the two constitutes the one thing called the living organism, the Animate. Now from this relation, from the Sou…”
Both passages discuss the relationship between the soul (or higher self) and the body (or lower self), exploring how the soul interacts with and influences the body, and the potential for the soul to rise above bodily influences. They share a common theme of the soul's role in governing and transcending the physical realm.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 20
“Section 2 2. First, then, let us examine those good qualities by which we hold Likeness comes, and seek to establish what is this thing which, as we possess it, in transcription, is virtue but as the Supreme possesses it, is in the nature o…”
Both passages discuss the concept of likeness or resemblance to the divine. Passage A from Plotinus explores the idea of virtue as a likeness to the Supreme, while Passage B from the Theosophical tradition discusses man's role in reflecting and manifesting the divine light. Both emphasize the human capacity to align with or reflect higher, divine principles.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 27
“Section 1 1. What art is there, what method, what discipline to bring us there where we must go? The Term at which we must arrive we may take as agreed: we have established elsewhere, by many considerations, that our journey is to the Good,…”
Both passages discuss the journey towards a higher spiritual realm or principle (the Good in Plotinus, the light of God in the second passage). They also emphasize the role of beauty, harmony, and inner transformation in this journey, though they come from different mystical traditions.
◆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 human consciousness from the material world to a higher, spiritual realm. They emphasize the need to transcend physical beauty and desires to recognize a unifying principle or divine light.
◆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 nature of the soul and its relationship to the divine and the material world. They explore the idea of the soul's connection to higher realms and its role in maintaining order and harmony, though they use different terminology and frameworks.
◆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 relationship between a higher, divine realm and a lower, material world. They explore the concept of harmony and discord within the universe and the role of a divine principle in maintaining order, despite the inherent imperfections and conflicts in the material realm.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 210 (part 2)
“The Reason-Principle of an ox does not occur except in connection with the Matter appropriate to the ox-Kind.
It must be by such a process that the transmigration, of which we read takes place; the Soul must lose its nature, the Reason-Pri…”
Both passages discuss the nature of human existence and the role of divine principles in shaping human beings. They explore the idea of human responsibility and the interplay between the divine and the material world, though from different mystical traditions.
◆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 discuss the tripartite nature of the human soul and the importance of aligning oneself with the higher, divine principle. They emphasize the danger of succumbing to lower, sensual desires and the need to strive towards the intellectual or divine.
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◆neoplatonism|Select Works of Plotinus|Select Works, Section 217
“Section 3 3. What, then, is the spirit [guiding the present life and determining the future]? The Spirit of here and now. And the God? The God of here and now. Spirit, God; This in act within us, conducts every life; for, even here and now,…”
Both passages discuss the concept of higher and lower spiritual principles within the human being and the idea that individuals can choose to align with higher spiritual guidance. They also explore the notion of the soul's journey and the influence of different principles on human life and destiny.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 219
“Section 5 5. But if the presiding Spirit and the conditions of life are chosen by the Soul in the overworld, how can anything be left to our independent action here? The answer is that very choice in the over-world is merely an allegorical…”
Both passages discuss the concept of the human soul or spirit having multiple levels or principles, and the idea that individuals can elevate themselves through alignment with higher spiritual principles. They also share the notion of a hierarchy of being and the importance of spiritual growth.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 223
“Section 2 2. The existence of such a being is no demand of the ordinary man, merely; it is supported by Theologians and, over and over again, by Plato to whom Eros is child of Aphrodite, minister of beautiful children, inciter of human soul…”
Both passages explore the nature of love and desire, discussing their origins and the duality of pure and impure forms. They also touch on the relationship between the divine and the earthly, and the aspiration towards beauty and the eternal.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 225
“Section 4 4. Does each individual Soul, then, contain within itself such a Love in essence and substantial reality? Since not only the pure All-Soul but also that of the Universe contain such a Love, it would be difficult to explain why our…”
Both passages discuss the concept of love or desire as a mediating force between the divine and the human, and the role of the soul in connecting with the divine. They explore the idea of a higher, spiritual love that elevates the individual towards a divine or intellectual principle.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 345
“Section 25 25. But the organ is not the only requisite to vision or to perception of any kind: there must be a state of the soul inclining it towards the sphere of sense. Now it is the soul's character to be ever in the Intellectual sphere,…”
Both passages discuss the relationship between the soul or inner consciousness and the external world, emphasizing the role of an intermediary or instrument that facilitates knowledge or interaction between the two realms. They explore the idea of the soul's ability to perceive and interact with the external world through some form of mediation.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 386
“Section 7 7. We come to the same result by examining the sense of pain. We say there is pain in the finger: the trouble is doubtless in the finger, but our opponents must admit that the sensation of the pain is in the centre of consciousnes…”
Both passages explore the nature of the soul and its relationship to the body and the divine. They discuss the soul as a guiding principle and the need for harmony and order, though they come from different mystical traditions.
◆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 discuss the nature of the human soul and its relationship to different principles or worlds. They explore the idea of the soul's role in mediating between different realms and the importance of maintaining harmony and order within these relationships.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 434
“Section 2 2. We begin with the soul, asking whether it is to be allowed self-knowledge and what the knowing principle in it would be and how operating. The sense-principle in it we may at once decide, takes cognisance only of the external;…”
Both passages explore the nature of the human soul and its relationship with higher principles. Passage A discusses the soul's self-knowledge and its connection to the Intellectual-Principle, while Passage B examines the human soul's interaction with divine and external principles. Both texts delve into the idea of the soul's ability to perceive and integrate higher truths.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 435
“Section 3 3. Sense sees a man and transmits the impression to the understanding. What does the understanding say? It has nothing to say as yet; it accepts and waits; unless, rather, it questions within itself "Who is this?"- someone it has…”
Both passages discuss the nature of human consciousness and its relationship to higher principles. Passage A explores the interaction between sense perception, understanding, and the Intellectual-Principle, while Passage B describes the tripartite nature of man and his connection to divine and worldly principles. Both texts emphasize the higher principle's role in guiding and elevating human consciousness.
◆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 discuss the nature of the human soul and its relationship with different principles or realms. They explore the idea of the soul's connection to divine and worldly elements, and the concept of harmony and order within the human being.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 440 (part 1)
“Section 8 8.
Now comes the question what sort of thing does the Intellectual-Principle see in seeing the Intellectual Realm and what in seeing itself?
We are not to look for an Intellectual realm reminding us of the colour or shape to be…”
Both passages explore the nature of the human soul and its relationship with higher principles. Passage A discusses the soul's self-knowledge and its connection to the Intellectual-Principle, while Passage B examines the human soul's interaction with divine and external principles. Both texts delve into the idea of the soul's ability to perceive and integrate higher truths.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 440 (part 2)
“The life in the Divine Intellect is also an Act: it is the primal light outlamping to itself primarily, its own torch; light-giver and lit at once; the authentic intellectual object, knowing at once and known, seen to itself and needing no…”
Both passages discuss the nature of human consciousness and its relationship to higher principles. Plotinus describes the interaction between sense perception, understanding, and the Intellectual-Principle, while the second passage discusses the three principles in man and their relationship to divine and worldly influences. Both explore the idea of higher consciousness guiding lower faculties.
◆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 primary, divine principle from which all other things emanate. They explore the nature of this principle and its relationship to the secondary and tertiary elements that follow from it, highlighting the unity and perfection of the First.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 457
“Section 4 4. We have said that all must be brought back to a unity: this must be an authentic unity, not belonging to the order in which multiplicity is unified by participation in what is truly a One; we need a unity independent of partici…”
Both passages discuss the relationship between a higher principle (the Intellectual-Principle in Plotinus, God in the second passage) and a lower principle (the Intellectual Object in Plotinus, man in the second passage). They explore the idea of emanation and the hierarchy of being, though from different religious and philosophical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 468
“Section 1 1. There is a principle having intellection of the external and another having self-intellection and thus further removed from duality. Even the first mentioned is not without an effort towards the pure unity of which it is not so…”
Both passages explore the concept of unity and duality within the human experience and divine connection. Plotinus discusses the primal intellection as a unity within duality, while the second passage describes the human being as a harmonious blend of internal and external principles, aiming to unite with the divine light.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 475
“Section 1 1. We have to examine the question whether there exists an ideal archetype of individuals, in other words whether I and every other human being go back to the Intellectual, every [living] thing having origin and principle There. I…”
Both passages explore the concept of unity and duality within the human experience and divine connection. Plotinus discusses the primal intellection as a unity within duality, while the second passage describes the human as a mixed individuality striving for harmony and unity with the divine.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 476
“Section 2 2. But individuals are brought into being by the union of the Reason-Principles of the parents, male and female: this seems to do away with a definite Reason-Principle for each of the offspring: one of the parents- the male let us…”
Both passages discuss the nature of a higher, transcendent principle that exists beyond intellectual or sensory perception. They explore the idea of a primal unity or divinity that is not dependent on lower forms of cognition or desire, highlighting the distinction between the transcendent and the immanent.
◆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 the individual soul's relationship to a higher, divine realm. Passage A discusses the existence of ideal archetypes in the Intellectual realm, while Passage B describes the human soul's connection to the divine light and the struggle to maintain harmony with it. Both texts emphasize the soul's role in reflecting or manifesting divine principles.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 482 (part 2)
“The greatness and power of the wisdom There we may know from this, that is embraces all the real Beings, and has made all, and all follow it, and yet that it is itself those beings, which sprang into being with it, so that all is one, and t…”
Both passages discuss the nature of human individuality and the principles that govern it. Passage A explores the concept of Reason-Principles determining individual characteristics, while Passage B discusses the three principles in man and their harmony or discord. Both texts delve into the idea of divine archetypes and the influence of different principles on human existence.
◆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 explore the relationship between the divine and the material world, emphasizing the higher beauty and purity of the divine realm compared to its manifestations in the physical world. They also discuss the role of human beings or artists in reflecting or manifesting divine principles.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 486
“Section 8 8. This then is Beauty primally: it is entire and omnipresent as an entirety; and therefore in none of its parts or members lacking in beauty; beautiful thus beyond denial. Certainly it cannot be anything [be, for example, Beauty]…”
Both passages explore the concept of inner beauty and the relationship between the inner and outer worlds. Plotinus discusses the Idea as the source of beauty, which resides within and is perceived through the soul, while the second passage talks about the inner light and the harmony of the inner and outer principles in man.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 494
“Section 2 2. What is this other place and how it is accessible? It is to be reached by those who, born with the nature of the lover, are also authentically philosophic by inherent temper; in pain of love towards beauty but not held by mater…”
Both passages discuss the ascent of the soul or human being towards a higher spiritual reality. They emphasize the need to transcend the material world and align with a divine or intellectual principle, though they use different terminology and frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 500
“Section 8 8. If, then, the Intellection is an act upon the inner content [of a perfect unity], that content is at once the Idea [as object: eidos] and the Idea itself [as concept: idea]. What, then, is that content? An Intellectual-Principl…”
Both passages discuss the ascent of the soul or human being towards a higher, divine principle. They emphasize the need to transcend the material world and align with a higher, spiritual reality, though they use different terminology and frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 501
“Section 9 9. What, then, is the content- inevitably separated by our minds- of this one Intellectual-Principle? For there is no resource but to represent the items in accessible form just as we study the various articles constituting one sc…”
Both passages discuss the nature of the human soul and its relationship to higher principles. They explore the idea of an intellectual or divine principle that shapes and guides the lower, material aspects of existence, highlighting the duality within human nature and the aspiration to unite with the divine.
◆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 ideal human form and its relationship to the divine. Passage A discusses the Idea of Man in the Supreme, while Passage B talks about man as an image of God and the harmonious order of his principles. Both texts emphasize the connection between the divine and human nature.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 573
“Section 12 12. It follows that we must allow contrariety to Quantity: whenever we speak of great and small, our notions acknowledge this contrariety by evolving opposite images, as also when we refer to many and few; indeed, "few" and "many…”
Both passages explore the relationship between different realms of existence and the nature of being. Passage A discusses the distinction between the Sensible and Intellectual realms, while Passage B describes the interaction between the inner (divine) and outer (material) worlds in man. Both texts delve into the concept of unity and the role of form or light in bringing harmony to the material world.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 610
“Section 3 3. If this principle is the Authentic Existent and holds unchanging identity, does not go forth from itself, is untouched by any process of becoming or, as we have said, by any situation in place, then it must be always self-gathe…”
Both passages discuss the nature of a divine principle and its relationship with the world. Passage A describes the One as a self-enclosed yet omnipresent principle, while Passage B discusses the divine light and its intended harmony within man. Both explore the idea of a transcendent principle interacting with the world without being divided or altered.
◆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 discuss the concept of unity and the divine within all beings. Passage A from Plotinus emphasizes the omnipresence of a single divine unity in all individuals, while Passage B from the Theosophical tradition describes the harmonious unity of man's principles and his connection to the divine light. Both texts explore the idea of unity and the divine nature inherent in all existence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 619
“Section 12 12. To return: How is that Power present to the universe? As a One Life. Consider the life in any living thing; it does not reach only to some fixed point, unable to permeate the entire being; it is omnipresent. If on this again…”
Both passages discuss the nature of the human soul and its relationship to higher, divine principles. They emphasize the importance of aligning with the divine order and the struggle between different aspects of human nature.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 642
“Section 3 3. What then is there to prevent man having been the object of planning There? No: all stands in that likeness, nothing to be added or taken away; this planning and reasoning is based only on an assumption; things are taken to be…”
Both passages discuss the nature of man and his relationship to higher principles and the external world. They explore the idea of completeness and harmony within man, and how man's essence and desires are interconnected with divine and worldly influences.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 651
“Section 12 12. Or take it another way: Since in our view this universe stands to that as copy to original, the living total must exist There beforehand; that is the realm of complete Being and everything must exist There. The sky There must…”
Both passages discuss the nature of man and his relationship to higher principles and the external world. They explore the idea of man as a complete entity, with inherent qualities and the potential to connect with or reflect divine or eternal principles. The passages share a mystical perspective on human existence and purpose.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XV (part 4)
“Love inspires this orgy of activity, and instinct directs it, because it is expedient from the standpoint of the species.
At the first awakening of love this work begins.
One and the same desire creates a new generation and those conditio…”
Both passages explore the profound and multifaceted nature of love and desire, highlighting their creative and transformative powers. They also discuss the duality and complexity of these forces, recognizing their potential for both positive and negative influences on human behavior and spiritual aspirations.
◆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 interplay between different aspects of being. Passage A discusses the phenomenal and noumenal sides of man, while Passage B delves into the three principles within man and their interactions, both highlighting the multifaceted nature of human consciousness and existence.
◆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 of the human psyche or soul as a function that transcends the physical or material world. They both suggest that the true nature of human consciousness is not accessible through purely objective or materialistic methods, and that it has a role in connecting or interacting with a higher or divine reality.
◆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 human consciousness and its potential for higher states of being. Passage A discusses the evolution of consciousness from simple to cosmic, while Passage B describes the tripartite nature of man and his potential to unite with the divine. Both texts emphasize the transformative potential of human consciousness and its role in understanding and interacting with the world.