The Life and Doctrines of Jacob Boehme · 77 of 159 · tr. Franz Hartmann

Chapter 8 (part 5)

Thus the earth is filled with hunger after the stars and after the spiritus mundi , so that they have no peace." ( Clavis , 110.) "The earth is turning around because she has both fires, the hot and the cold fire, and that which is below always desires to rise upwards towards the sun, because she receives spirit and power only from the sun.

Therefore she is turning.

The fire, her desire for light, is turning her, for it wishes to be ignited, and to have a life of its own.

Having nevertheless to remain in death, still it desires after the life above and attracts the latter, and opens its centre for ever to receive the tincture and fire of the sun." 1 ( Threefold Life , xi.

5.) The four elements are actually only qualities of the true one element, which is hidden behind the external four elements.

"That which we call at present four elements are in fact not elements, but merely qualities of the one true element." ( Three Principles , xiv.

54.) "The quintessence is a paradisiacal substance in the celestial world, but enclosed in the external world; that is to say, not imprisoned therein, but only rendered invisible." ( Clavis Specialis .) "Fire, air, water, and earth have issued from the centre of nature, and consisted in the ignition of one substance.

Since that ignition took place they appear in four forms, which are called 'elements;' but they are still interiorly, and in reality there exists, only one.

There are not four p.

174 elements in heaven, but only one; but all four states are contained therein." ( Threefold Life , v.

105.) From this superterrestrial basis have proceeded the external terrestrial elements.

There was first separated from it the fire, next the air, then the water, and finally the element of earth.

1 "The four forms which are hidden within the one true element have become active by means of the ignition or excitation of the lower principles, and they now appear in their external substance comprehensible to the creatures." ( Threefold Life , v.

105.) "From the fire originates the air, and from the air the water, and from the water earth; i.e.

, a substance which is of an earthly nature, and thus the elements are merely an external manifestation of the inner eternal element and an ignited smoke of the latter." ( Mysterium , vii.

19.) The elements having issued from their original unity, strongly desire each other, but at the same time there are dissensions and strifes among them.

"The four elements are only qualities of the one in-differentiated element.

Therefore there is a great anxiety and desire among them.

They constitute interiorly only one sole principle, and therefore they instinctively long one after the other and each seeks for the inner principle within each other." ( Clavis , 106.) "After from the one element, which has only one single will, the four elements had originated, which are now existing in one single body, there is among them much strife and dissension.

Heat is against cold, and p.

175 fire against water; the air is against earth, and each causes the death and breaking-up of the other." ( Signature , xv.

4.) In many of the products of the earth—for instance, in many of the minerals—the true essence seems to be entirely hidden in death; but in others, especially in the noble metals and precious stones, it still manifests its brightness.

1 "It seems strange to the reasoning mind, if we observe the earth with its solid rocks and its rough and harsh appearance, that big rocks and stones have been created, whereof a part is useless, and which are only an obstacle for the creatures of this world." ( Mysterium , x.

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.

References to tincture, ignition, noble metals, and precious stones reflect alchemical transformation processes.

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◆Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

The true element is hidden behind external qualities, suggesting the divine transcends visible categories.

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◆Body As Obstacleanthropology

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

The external world and solid rocks are described as obstacles where the true essence is hidden in death.

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◆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.

External terrestrial elements proceed from a superterrestrial basis, reflecting an inner structure in outer form.

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◆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 elements strongly desire each other and instinctively long for the inner principle within one another.

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◆Divine Sparkscosmology

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

The true essence is described as hidden in death within minerals but manifesting brightness in noble metals.

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◆Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

The text outlines a sequence where fire, air, water, and earth proceed from a superterrestrial basis or center of nature.

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◆Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The structural relationship between the number four elements and one true element is emphasized.

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◆Opposites Transcendedanthropology

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

Despite external strife, the elements constitute interiorly only one sole principle.

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◆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 elements are depicted as remaining in death while desiring the life above, indicating a state of exile.

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◇Anthropomorphismtheology

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

[auto] Attributes human-like desires, hunger, wishes, and turning to the earth and fire.

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◇Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

[auto] Describes the dynamic tension between hot and cold fires, death and life, and above and below driving cosmic motion.

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◇Divine Hiddennesstheology

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

[auto] Describes the true element and quintessence as hidden behind external appearances or rendered invisible within the world.

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◇Divine Lighttheology

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

[auto] The text centers on the desire for light, fire, and the sun as the primary source of spirit, power, and life.

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◇Divine Simplicitytheology

The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.

[auto] Asserts that the apparent four elements are actually qualities of a single, undivided true element.

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◇Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

[auto] Indicates that true reality is concealed behind external appearances and rendered invisible to ordinary perception.

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◇Living Godtheology

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

[auto] Portrays the sun and spirit as active forces that turn the earth and provide power rather than abstract principles.

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◇Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

[auto] References a 'one true element' that is hidden behind the multiplicity of the external four elements.

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◇Paradox As Teachingethics

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

[auto] States that what we call four elements are in fact not elements but qualities of one, using contradiction to reveal truth.

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◇Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

[auto] The earth is described as constantly desiring to rise upwards towards the sun and attract life from above, indicating a cosmic journey back to the source.

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◇Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

[auto] Depicts the earth's constant turning and desire to rise upwards towards the sun as a form of ascent.

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◇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 the four elements are merely qualities of one true element, asserting an underlying monistic reality.

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Related passages · 27 parallels

◆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 discuss the creation of the world from primordial elements and the interplay between these elements. They share a mystical perspective on the origins of existence, though they come from different traditions.

◆jewish_mysticism|The Book of Concealed Mystery (Siphra Dtzenioutha)|1g

“The four wheels are their correlatives under the second Sephira, on their four sides--namely, the four elements of the air, fire, water, and earth, which are the abodes of the spirits of the elements, the sylphs, salamanders, undines, and g…”

Both passages discuss the nature and interaction of the four elements (fire, air, water, earth) and their relationship to a higher, unifying principle. Passage A describes the elements as abodes of spirits under the presidency of the Sephira, while Passage B discusses the elements as qualities of a single true element, highlighting their desire and conflict.

◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XXIII

“p. 50 XXIII. The Fire that deals with the Luminaries of Heaven . CHAPTER XXIII. 1. From thence I went to another place to the west of the ends of the earth. 2. And I saw a ⌈⌈ burning ⌉⌉ fire which ran without resting, and paused not from it…”

Both passages discuss the nature of fire and its relationship to other elements or luminaries. They explore the dynamic and restless nature of fire, and its interaction with other cosmic or elemental forces, reflecting a shared mystical insight into the fundamental elements of the universe.

◆neoplatonism|Iamblichus: On the Mysteries|Chapter XII

“For, in short, the vehicle [108] which is subservient to dæmons neither consists of matter, nor of the elements, nor of any other of the bodies known to us. What perfect supply of food, therefore, can there be from one essence to another [s…”

Both passages discuss the transformation and purification of elements or substances to achieve a higher, more divine state. Iamblichus describes the purification of sacrifices and the liberation from material bonds to commune with the Gods, while the second passage discusses the desire of elements to return to their original unity and the purification process through fire and spirit.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 93

“Section 3 3. We have to ask, that is, how Matter, this entity of ceaseless flux constituting the physical mass of the universe, could serve towards the immortality of the Kosmos. And our answer is "Because the flux is not outgoing": where t…”

Both passages discuss the nature of the elements and their interactions within the cosmos, emphasizing the unity and interconnectedness of these elements. They share a mystical perspective on the underlying principles governing the physical world.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 94

“Section 4 4. But matters are involved here which demand specific investigation and cannot be treated as incidental merely to our present problem. We are faced with several questions: Is the heavenly system exposed to any such flux as would…”

Both passages discuss the nature of elements and their interactions within the cosmos, emphasizing the unity and interconnectedness of these elements. They explore how these elements contribute to the stability and immortality of the universe, albeit from different mystical traditions.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 95

“Section 5 5. But how explain the permanence There, while the content of this sphere- its elements and its living things alike- are passing? The reason is given by Plato: the celestial order is from God, the living things of earth from the g…”

Both passages discuss the nature of the cosmos and the elements, exploring themes of unity and the eternal nature of celestial bodies. Passage A focuses on the immortality and order of the heavenly system, while Passage B delves into the unity and desire of the elements, but both share a mystical perspective on the underlying principles of the universe.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 96 (part 1)

“Section 6 6. We may now consider the question whether fire is the sole element existing in that celestial realm and whether there is any outgoing thence with the consequent need of renewal. Timaeus pronounced the material frame of the All…”

Both passages discuss the nature and relationship of the elements, exploring the idea of a fundamental unity behind the apparent diversity of elements. They both delve into the interplay and interactions between different elemental qualities, though from different mystical traditions.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 96 (part 2)

“Fire, again: is earth perhaps necessary there since fire is by its own nature devoid of continuity and not a thing of three dimensions? Supposing it does not possess the solidity of the three dimensions, it has that of its thrust; now, can…”

Both passages explore the nature and interrelationship of the elements, proposing that the apparent multiplicity of elements is derived from a single, underlying essence. They share a mystical perspective on the unity and interaction of elemental forces.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 97

“Section 7 7. We can scarcely do better, in fine, than follow Plato. Thus: In the universe as a whole there must necessarily be such a degree of solidity, that is to say, of resistance, as will ensure that the earth, set in the centre, be a…”

Both passages discuss the nature and interrelationship of the elements (fire, air, water, earth) and their origins. They explore the idea of a unified essence behind the apparent diversity of elements, though from different mystical traditions.

17 more

◆neoplatonism|Select Works of Plotinus|Select Works, Section 98

“Section 8 8. Now: given a light of this degree, remaining in the upper sphere at its appointed station, pure light in purest place, what mode of outflow from it can be conceived possible? Such a Kind is not so constituted as to flow downwar…”

Both passages discuss the nature of the elements and their interrelationships, emphasizing a unified underlying principle. They explore the interactions and qualities of fire, air, water, and earth, though from different mystical traditions.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 108

“Section 5 5. When they tell us that a certain cold star is more benevolent to us in proportion as it is further away, they clearly make its harmful influence depend upon the coldness of its nature; and yet it ought to be beneficent to us wh…”

Both passages discuss the interplay and relationships between celestial bodies and elements, emphasizing the harmony and interconnectedness within the universe. They explore the idea of balance and the essential unity behind apparent diversity.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 109

“Section 6 6. But that this same Mars, or Aphrodite, in certain aspects should cause adulteries- as if they could thus, through the agency of human incontinence, satisfy their own mutual desires- is not such a notion the height of unreason?…”

Both passages explore the interplay and harmony of celestial bodies and elements, emphasizing their interconnectedness and the balance of their influences. They share a mystical perspective on the unity and purpose of these natural phenomena within a larger cosmic order.

◆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 explore the interconnectedness and conflicts of elements or principles in the natural world, emphasizing the underlying unity and the dynamic interactions that lead to both harmony and strife. They share a mystical perspective on the nature of reality and the interplay of fundamental forces.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 193

“Section 6 6. As for the disregard of desert- the good afflicted, the unworthy thriving- it is a sound explanation no doubt that to the good nothing is evil and to the evil nothing can be good: still the question remains why should what esse…”

Both passages explore the interconnectedness and conflicts of elements or principles in the universe. Boehme discusses the four elements and their desire for unity, while Plotinus talks about the derivation of life and the conflicts among living beings, both rooted in a higher, unchanging principle.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 578

“Section 17 17. This procedure, if approved, will entail a distinction between psychic and bodily qualities, the latter belonging specifically to body. If we decide to refer all souls to the higher, we are still at liberty to perform for Sen…”

Both passages explore the nature of elements and substances, discussing the underlying unity behind the apparent diversity of elements. Plotinus focuses on the constant properties of sensible substances, while the second passage discusses the hidden unity of the elements and their qualities.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 650 (part 1)

“Section 11 11. The very heavens, patently multiple, cannot be thought to disdain any form of life since this universe holds everything. Now how do these things come to be here? Does the higher realm contain all of the lower? All that ha…”

Both passages explore the nature of elements and their origins, suggesting a higher, more primal form of existence for them. They also discuss the concept of a unified principle behind the diversity of elements, indicating a conceptual parallel across different mystical traditions.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 650 (part 2)

“Now, it is quite certain that these are equally within the living total, parts of the living all; life does not appear visibly in them; but neither does it in the case of the earth where its presence is inferred by what earth produces: but…”

Both passages discuss the nature of the elements (fire, air, water, earth) and their relationship to a higher, unifying principle (soul or spirit). They explore the idea that these elements are manifestations of a single, underlying essence, though they do so within different mystical frameworks.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 657 (part 2)

“We cannot be content with the conviction of their goodness on the ground of their origin in that realm: we do not deny that things deriving Thence are good, but our subject demands that we discover the mode by which they come to possess tha…”

Both passages discuss the nature of elements and their origins, suggesting a higher, more primal form of existence for these elements. They also explore the idea of a unified principle behind the diversity of elements, indicating a conceptual parallel between the two mystical traditions.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 658

“Section 19 19. Are we to rest all on pursuit and on the soul? Is it enough to put faith in the soul's choice and call that good which the soul pursues, never asking ourselves the motive of its choice? We marshal demonstration as to the natu…”

Both passages discuss the nature and relationship of the elements (fire, air, water, earth) and their underlying unity. They explore how these elements interact and manifest in the physical world, though from different mystical traditions.

◆platonism|Plato: Timaeus|Section 1t

“To which end we must consider the nature of fire, and water, and air, and earth, such as they were prior to the creation of the heaven, and what was happening to them in this previous state; for no one has as yet explained the manner of the…”

Both passages explore the nature and transformation of the fundamental elements (fire, water, air, earth). They discuss the interconnectedness and cyclical nature of these elements, though from different philosophical and mystical perspectives.

◆platonism|Plato: Timaeus|Section 1{

“There are, for example, first, flame; and secondly, those emanations of flame which do not burn but only give light to the eyes; thirdly, the remains of fire, which are seen in red-hot embers after the flame has been extinguished. There ar…”

Both passages discuss the nature and interactions of the elements (fire, air, water, earth), exploring their qualities and transformations. They share a mystical perspective on the unity and dynamics of these elements, though they come from different traditions.

◆platonism|Plato: Timaeus|Section 1|

“Water which is mingled with fire, so much as is fine and liquid (being so called by reason of its motion and the way in which it rolls along the ground), and soft, because its bases give way are less stable than those of earth, when separat…”

Both passages explore the nature and transformation of elements, particularly focusing on the interactions and qualities of earth, water, air, and fire. They share a mystical perspective on the underlying unity and dynamic relationships among these elements, though they come from different traditions.

◆platonism|Plato: Timaeus|Section 1}

“Wherefore earth when not consolidated by force is dissolved by water only; when consolidated, by nothing but fire; for this is the only body which can find an entrance. The cohesion of water again, when very strong, is dissolved by fire on…”

Both passages discuss the nature and interactions of the elements (fire, air, water, earth), exploring their fundamental unity and the dynamics of their relationships. They share a mystical perspective on the elements, seeing them as manifestations of a deeper, underlying reality.

◆renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fifth Dialogueb

“There is a sun whose rays extend to the back of the earth, and there is a legend which says: "Idem semper ubique totum." Cic . I perceive that the interpretation of it will be difficult. Tans . The more excellent the meaning the less obv…”

Both passages explore the interplay between celestial bodies and earthly elements, emphasizing the unity and interdependence of seemingly disparate forces. They share a mystical perspective on the natural world, though they come from different traditions.

◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Fifteen Rosicrucian and Qabbalistic Diagramsb

“The focal point, D to E , between the three higher and the three lower spheres, is called "The Reservoir." It receives impressions from both the superior and the inferior regions and is common to both. Figure 2 is the Qabbalistic symbol of…”

Both passages discuss the nature and relationship of the four elements (fire, air, water, earth) and their connection to a unified, spiritual essence. They share the concept of the elements originating from a single source and their interplay, though expressed in different symbolic and theological frameworks.

◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Theory and Practice of Alchemyg

“"The universe is surrounded by the sphere of the stars. Beyond that sphere is the sphere of Schamayim , which is the Divine fiery water, the first outflow of the Word of God, the flaming river pouring from the presence of the Eternal. Sch…”

Both passages discuss the concept of a primordial, divine substance (Schamayim in Passage A and the quintessence in Passage B) that divides into the four elements. They also share the idea of a hidden, spiritual essence that underlies the material world.