The Life and Doctrines of Jacob Boehme · 80 of 159 · tr. Franz Hartmann
Chapter 8 (part 8)
For the internal being is continually labouring to manifest itself outwardly.
Thus everything has its own mouth for the purpose of revealing itself, and therein is based the language of nature, by means of which each thing speaks out of its own quality, and represents that for which it may be useful and good." 1 ( Signature , i.
11–17.) Footnotes 164:1 The external consciousness was hidden within the internal one, in the same sense as the character of a tree is hidden within the seed.
165:1 We find the same fundamental law in all departments of nature.
A new world is only a "nebular spot," a dust of cosmic matter, as long as it has not formed an organised centre.
Likewise man resembles a " nebula " of unlimited extent, of which only the organised kernel (the physical body) is visible; and so man begins to exist as a spiritual being only when the universal Spirit takes form within his soul.
166:1 The visible sun in the sky is the exterior manifestation of an invisible spiritual power.
As the visible sunlight dries up swamps and destroys impurities, so is the spiritual sunlight opposed to the evil influences that arise from the astral plane.
166:2 Nature exists in universal man, and be is existing in her.
Nature receives her consciousness from man, and as the will in him has become tinctured with evil desires, so nature—the product of his imagination—became tinctured with evil likewise.
166:3 Neither Christ, nor "Lucifer," nor "the Antichrist," is, as the vulgar interpretation has it, outside of the soul of the world, but a power active within the latter, in the same sense as a man's disease does not exist outside of his own body, but within it.
167:1 If it had not been for Lucifer's seduction and Adam's fall, primordial man would have remained for ever in blissful ignorance of the lower qualities, in a spiritual state, which he could not have fully enjoyed, because he did not know its opposite, namely, suffering.
Thus the devil brought suffering into the world, and is therefore man's benefactor; provided that man learns by the experience afforded to him in this way, and does not become absorbed by evil, but conquers it.
167:2 If it were not for the omnipresent and superior power of good, there would be no possibility for man to conquer his evil desires.
This absolute good is the One, without which the Two (relative good and evil) could not exist.
168:1 The earth, like every other cosmic body, is a form of manifestation of will, and has a sensation of its own.
Every part of the earth strives for the full enjoyment of the beneficent sun-rays, and when arriving at the meridian it would fain stand still, as if in mute adoration and worship of the glory of the celestial orb, but is pushed on by those parts that follow.
Thus every part alternatively embraces the sunlight and sinks again into darkness once during the daily revolution of our planet.
169:1 The world is the body of universal man; the spiritual sun is his heart, and the moon is the symbol of his imagination (or fancy).
The true meaning of Boehme's writings, like those of the Bible, will only be understood if we cease to look upon the cosmos from our limited personal point of view, and, by becoming identified in our consciousness with the All, realise that the All is our Self.
170:1 It may be remarked that at the time of Jacob Boehme it was not generally known that the sun has a hydrogen atmosphere, nor that water was composed of oxygen and hydrogen, the most combustible gas.
170:2 The same doctrine applies to the light of the spirit.
The Christ-spirit is everywhere; but it is not manifest in every person.
Themes
◆Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The cosmos is described as the body of universal man with a heart (sun) and imagination (moon).
All passages →◆Birth Of Word In Soulanthropology
Eckhart's signature doctrine that the Father eternally begets the Son in the ground of the soul; the human interior as the actual site of the divine generative act, distinct from inner_light's static indwelling.
The universal Spirit takes form within the soul, mirroring the divine generative act in the human interior.
All passages →◆Childlike Innocenceanthropology
The infant or child as symbol of the unfallen, undivided spiritual state; return to primordial simplicity.
Primordial man is described as remaining in blissful ignorance before the fall.
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.
Nature receives consciousness from man and the earth strives for sun-rays, indicating interconnected cosmic affinities.
All passages →◆Divine Providencetheology
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
Nature speaks out of its quality to represent that for which it may be useful and good.
All passages →◆Emanation Hierarchycosmology
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The text describes the internal being labouring to manifest outwardly and the One giving rise to the Two.
All passages →◆Evil As Privationtheology
Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.
Evil is described as a tincture or condition that exists only in relation to the absolute good.
All passages →◆Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
Understanding requires ceasing to look from a limited personal point of view and identifying consciousness with the All.
All passages →◆Hidden Sayingssoteriology
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
It describes external consciousness as hidden within the internal one, suggesting esoteric truths concealed beneath surface appearances.
All passages →◆Infinite Cosmoscosmology
The doctrine of the universe as boundless and without center or circumference, populated by innumerable worlds — Bruno's rejection of the closed Aristotelian sphere; the divine and the cosmos as ontologically infinite.
Man is compared to a 'nebula' of unlimited extent and new worlds are described as nebular spots of cosmic matter.
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 text refers to the language of nature where each thing speaks out of its own quality, reflecting a divine ordering principle.
All passages →◆Monadcosmology
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
The 'absolute good' is identified as 'the One' without which relative good and evil could not exist.
All passages →◆Opposites Transcendedanthropology
The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.
The One is presented as the absolute good without which the duality of relative good and evil could not exist.
All passages →◆Paradox As Teachingethics
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
The devil is described as man's benefactor because he brought suffering which allowed for the knowledge of bliss.
All passages →◆Pneumatic Electsoteriology
A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.
The Christ-spirit is not manifest in every person, implying a distinction between those who embody it and those who do not.
All passages →◆Self Knowledgesoteriology
The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.
The path to understanding involves realizing that 'the All is our Self' through internal identification.
All passages →◆Theosis Deificationsoteriology
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
Man begins to exist as a spiritual being when the universal Spirit takes form within his soul.
All passages →◆Unity Of Beingtheology
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
The passage states that the same fundamental law is found in all departments of nature, implying an underlying unity.
All passages →◇Correspondencecosmology
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
[auto] The passage explicitly links the visible sun to invisible spiritual power and states that nature reveals itself outwardly from its internal quality.
All passages →◇Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
[auto] It contrasts spiritual sunlight with evil influences arising from the astral plane, establishing an opposition between light and darkness.
All passages →◇Divine Hiddennesstheology
The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.
[auto] The text notes that external consciousness is hidden within the internal one, similar to a tree's character hidden in a seed.
All passages →◇Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
[auto] The passage explicitly describes the visible sun as an exterior manifestation of invisible spiritual power and spiritual sunlight opposing evil.
All passages →◇Inner Lightanthropology
The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.
[auto] It states that man becomes a spiritual being when the universal Spirit takes form within his soul, indicating an indwelling luminous quality.
All passages →◇Kingdom Withinanthropology
The claim that the divine realm is present inside the individual, accessible without external mediation.
[auto] It asserts that the universal Spirit takes form within the human soul, placing the divine realm inside the individual.
All passages →◇Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
[auto] The internal being is described as continually labouring to manifest itself, indicating an active and dynamic divine presence.
All passages →◇Microcosm Macrocosmcosmology
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
[auto] The text declares that 'the world is the body of universal man' and that nature exists within man while man exists in nature.
All passages →◇Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
[auto] The concept of the universal Spirit taking form within the soul implies a merging or indwelling union with the divine.
All passages →◇Tripartite Soulanthropology
Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).
[auto] The passage distinguishes between the physical body (kernel), the soul, and the universal Spirit taking form within.
All passages →Related passages · 43 parallels
◆hermeticism|Corpus Hermeticum 15: The Hymn of Hermes|Section 1b
“It sendeth forth of its 4 abundance, and in the place [of what it sendeth forth] receiveth the subsistence from above.
5 For thus the Demiurge 6 —I mean the Sun—eternally doth order Heaven and Earth, pouring down Essence, 7 and taking Matt…”
Both passages describe a central, divine force (the Sun/Demiurge in Passage A and the spiritual sun in Passage B) that governs and sustains the cosmos. They also emphasize the continuous and transformative nature of this divine power, which manifests in both the physical and spiritual realms.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 15
“Section 11 11. In childhood the main activity is in the Couplement and there is but little irradiation from the higher principles of our being: but when these higher principles act but feebly or rarely upon us their action is directed towar…”
Both passages discuss the relationship between higher and lower aspects of being, and the manifestation of the inner self or spirit in the outer world. They explore the idea of a higher principle or spirit influencing the lower, material aspects of existence, though they do so within different philosophical and religious frameworks.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 247
“Section 15 15. Now the objects attracting the sun-rays to themselves- illuminated by a fire of the sense-order- are necessarily of the sense-order; there is perceptibility because there has been a union of things at once external to each ot…”
Both passages explore the relationship between the material and spiritual realms, discussing how the spiritual influences the material without being contaminated by it. They also touch on the idea of the spiritual sun or light as a purifying force.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 313 (part 1)
“Section 26 26.
Now if sensations of the active order depend upon the Couplement of soul and body, sensation must be of that double nature.
Hence it is classed as one of the shared acts: the soul, in the feeling, may be compared to the wor…”
Both passages explore the relationship between the internal and external manifestations of being, and the role of the soul or spirit in the physical world. They discuss how the inner essence seeks to express itself outwardly and the interconnectedness of all things.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 348 (part 1)
“Section 28 28.
Thus much established, we may return on our path: we have to discuss the seat of the passionate element in the human being.
Pleasures and pains- the conditions, that is, not the perception of them- and the nascent stage of…”
Both passages explore the relationship between the inner spiritual realm and the outer physical world, emphasizing the soul's higher purpose and the role of perception. They share a mystical perspective on the unity of being and the manifestation of the divine within the natural world.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 352
“Section 32 32. If we can trace neither to material agencies [blind elements] nor to any deliberate intention the influences from without which reach to us and to the other forms of life and to the terrestrial in general, what cause satisfac…”
Both passages describe a universal, interconnected living being that encompasses all individual entities. They also discuss the interplay between good and evil, and the role of individual parts within the whole, showing a genuine conceptual parallel.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 356
“Section 36 36. The Universe is immensely varied, the container of all the Reason-Principles and of infinite and diverse efficacies. In man, we are told, the eye has its power, and the bones have their varied powers, and so with each separat…”
Both passages explore the interconnectedness of the universe and the manifestation of internal qualities outwardly. They discuss the idea that all things, including humans and cosmic bodies, have an internal essence that seeks to express itself, and that the universe is a living, interconnected whole.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 360
“Section 40 40. But magic spells; how can their efficacy be explained? By the reigning sympathy and by the fact in Nature that there is an agreement of like forces and an opposition of unlike, and by the diversity of those multitudinous powe…”
Both passages explore the idea of an interconnected universe where each part has its own unique power or life, and the whole is a manifestation of a greater spiritual reality. They also discuss the concept of the universe as a living, ensouled entity with diverse efficacies.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 363
“Section 43 43. And the Proficient [the Sage], how does he stand with regard to magic and philtre-spells? In the soul he is immune from magic; his reasoning part cannot be touched by it, he cannot be perverted. But there is in him the unreas…”
Both passages explore the interconnectedness of the universe and the manifestation of internal qualities outwardly. They discuss the role of spiritual principles in shaping reality and the interplay between good and evil within a unified cosmic framework.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 370 (part 1)
“Section 4 4.
But there is the question of the linked light that must relate the visual organ to its object.
Now, firstly: since the intervening air is not necessary- unless in the purely accidental sense that air may be necessary to light…”
Both passages explore the relationship between the inner and outer realms, and the nature of perception and manifestation. Plotinus discusses the role of the soul and the body in perception, while the second passage talks about the internal being manifesting outwardly and the nature of spiritual and physical perception.
33 more
◆neoplatonism|Select Works of Plotinus|Select Works, Section 444 (part 2)
“The entire intellectual order may be figured as a kind of light with the One in repose at its summit as its King: but this manifestation is not cast out from it: we may think, rather, of the One as a light before the light, an eternal irrad…”
Both passages discuss the nature of the intellectual or spiritual realm and its relationship with the soul or internal being. They explore the idea of self-vision and the unity of the seer and the seen, as well as the concept of an higher light or spirit that enlightens and transforms the soul.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 447 (part 1)
“Section 15 15.
Conferring- but how?
As itself possessing them or not?
How can it convey what it does not possess, and yet if it does possess how is it simplex?
And if, again, it does not, how is it the source of the manifold?
A single,…”
Both passages explore the relationship between the divine and the manifest world, emphasizing the necessity of multiplicity and distinction for the existence and activity of higher principles. They both discuss the interplay between the transcendent and the immanent, though from different mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 489
“Section 11 11. Similarly any one, unable to see himself, but possessed by that God, has but to bring that divine- within before his consciousness and at once he sees an image of himself, himself lifted to a better beauty: now let him ignore…”
Both passages discuss the concept of unity with the divine or the universal. Passage A describes the process of becoming one with the divine through intellection and self-identification, while Passage B discusses the manifestation of the internal being and the identification with the All. Both emphasize the transformation and unity achieved through inner awareness and identification with a higher reality.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 490
“Section 12 12. We have told how this vision is to be procured, whether by the mode of separation or in identity: now, seen in either way, what does it give to report? The vision has been of God in travail of a beautiful offspring, God engen…”
Both passages discuss the manifestation of a divine or spiritual realm into a visible or material world. They describe a process where a higher, internal reality gives rise to an external, visible reality, emphasizing the interconnectedness and reflection of the divine in the material universe.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 496
“Section 4 4. But, soul reached, why need we look higher; why not make this The First? A main reason is that the Intellectual-Principle is at once something other and something more powerful than Soul and that the more powerful is in the nat…”
Both passages discuss the concept of unity with the divine or universal spirit, emphasizing the idea of transcending the self to achieve a higher state of being and knowledge. They both explore the notion of internal transformation and the relationship between the individual and the divine or universal.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 497 (part 1)
“Section 5 5.
This Intellectual-Principle, if the term is to convey the truth, must be understood to be not a principle merely potential and not one maturing from unintelligence to intelligence- that would simply send us seeking, once more,…”
Both passages discuss the manifestation of a divine or spiritual realm into a visible or material world. They describe a process where a higher, internal reality gives rise to an external, visible reality, emphasizing the interconnectedness and reflection of the divine in the material universe.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 505
“Section 13 13. It remains to decide whether only what is known in sense exists There or whether, on the contrary, as Absolute-Man differs from individual man, so there is in the Supreme an Absolute-Soul differing from Soul and an Absolute-I…”
Both passages discuss the manifestation of inner principles or powers in the external world, and the interconnectedness of all things within a universal framework. Boehme's passage emphasizes the internal being manifesting outwardly and the unity of nature and man, while Plotinus' passage describes the Intellectual-Principle containing all authentic existences in a unified yet distinct manner.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 602
“Section 12 12. Think of a sound passing through the air and carrying a word; an ear within range catches and comprehends; and the sound and word will strike upon any other ear you may imagine within the intervening void, upon any that atten…”
Both passages discuss the relationship between the divine or authentic All and the manifest universe, emphasizing the omnipresence and unity of the divine within all beings and things. They share a mystical perspective on the interconnectedness of existence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 603
“Section 13 13. But how account, at this, for its extension over all the heavens and all living beings? There is no such extension. Sense-perception, by insistence upon which we doubt, tells of Here and There; but reason certifies that the H…”
Both passages discuss the nature of a higher, divine presence and its relationship to the material world. They explore the idea of an omnipresent, integral being that manifests through powers or rays, and the concept of a spiritual sun or light that is universally present but not fully manifest in all individuals.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 608
“Section 1 1. The integral omnipresence of a unity numerically identical is in fact universally received; for all men instinctively affirm the god in each of us to be one, the same in all. It would be taken as certain if no one asked How or…”
Both passages discuss the nature of a transcendent, non-material principle. Plotinus describes an incorporeal, autonomous principle that is indivisible and free from bodily modifications, while Boehme discusses the universal Spirit and the Christ-spirit, which are omnipresent and manifest in various ways. Both emphasize the unity and entirety of these principles.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 662
“Section 23 23. That which soul must quest, that which sheds its light upon Intellectual-Principle, leaving its mark wherever it falls, surely we need not wonder that it be of power to draw to itself, calling back from every wandering to res…”
Both passages discuss the nature of the divine or spiritual principle and its manifestation in the world. Plotinus describes the Intellectual-Principle as a multiple unity that encompasses all forms, while the second passage discusses the internal being manifesting outwardly and the spiritual sun as a central power. Both emphasize the unity and interconnectedness of all things within a divine or spiritual framework.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XIII (part 1)
“p.
143 CHAPTER XIII The apparent and the hidden side of life.
Positivism as the study of the phenomenal side of life.
Of what does the "two-dimensionality" of positive philosophy consist?
The regarding of everything upon a single plane,…”
Both passages discuss the limitations of a purely materialistic or positivistic approach to understanding reality. They emphasize the existence of hidden dimensions or causes that are not accessible through conventional scientific methods, advocating for a more comprehensive understanding that includes spiritual or metaphysical aspects.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XIII (part 4)
“Materialism and energetics are those "obvious" theories which cannot be true without proofs , because they cannot not have proofs if they contain even a little grain of truth.
But there are no proofs at the disposition of these theories; q…”
Both passages explore the relationship between the visible and invisible aspects of reality, emphasizing that the invisible (spiritual or psychic) has a greater potential and influence over the visible (physical). They both argue against materialistic explanations and highlight the limitations of positivistic science.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XIII (part 5)
“When such a sequence touches the life of a man or that of a human society, we perceive clearly that it escapes from the "physical sphere" and returns into it.
Regarding the matter from this standpoint we see that, just as in the life of on…”
Both passages explore the interplay between the visible and invisible aspects of reality, emphasizing that the visible is produced by the invisible. They also discuss the cyclical nature of phenomena, where things manifest and then retreat, only to reappear later.
◆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 relationship between the visible and invisible aspects of existence, with Passage A focusing on the phenomenal and noumenal sides of man, and Passage B discussing the internal and external manifestations of being. Both texts emphasize the complexity and interconnectedness of these aspects.
◆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 an inner, noumenal reality that is not accessible through direct, objective investigation. They also discuss the limitations of positivistic or materialistic views in understanding deeper aspects of existence.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVI (part 6)
“Now we may add to this, that for this very reason we can know only about the existence of psychic lives similar to our own , and we cannot know any other at all, whether they exist or not, unless we ourselves enter their plane .
Should we…”
Both passages explore the nature of human consciousness and its relationship to external forces. Passage A discusses the limitations of human perception and the influence of external forces on human actions, while Passage B describes the internal and external manifestations of the spiritual self and the influence of cosmic forces on human existence.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVI (part 11)
“All the beings assumed by us to exist in the world of many dimensions , cannot know one another, i.e., cannot know that we are binding them together in different wholes in our phenomenal world, just as in general they cannot know our phenom…”
Both passages explore the idea of a deeper, interconnected reality beyond our immediate sensory perception. They discuss the limitations of human perception and the existence of a spiritual or noumenal world that is not fully accessible through ordinary means.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 3)
“The snail is a complex centre of transmutation of some physical energies into others.
This centre possesses a consciousness of its own.
It is for this reason that the snail is indivisible.
Its psyche is infinitely higher than that of the…”
Both passages explore the concept of interconnected psychic lives and the manifestation of higher consciousness within various forms of life and aggregates. They discuss the idea of a greater, unified being (ADAM KADMON in Passage A and universal man in Passage B) that encompasses individual lives and consciousness.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 6)
“206 everything that lies usually in the remote depths of memory, in the past; all that lies at a remote distance from him; all that lies in the future.
C.
H.
Hinton very well says, in regard to beings of other sections of the world: By t…”
Both passages explore the idea of higher dimensions of perception and the interconnectedness of all things in nature. They discuss the need to develop inner vision to understand higher beings and the unity of natural entities, though they come from different mystical traditions.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 7)
“The activity of the life of such a composite being as a forest is not the same as the activity of different species of plants and animals, and the activity of the life of a species is again different from the life of separate individuals.…”
Both passages discuss the concept of a universal or world soul that manifests through various levels of existence. They also explore the idea of a higher, spiritual reality that underlies and animates the physical world.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 8)
“Doesn't this show a singularly indigent imagination?
Isn't this brave universe made on a richer pattern, with room in it for a long hierarchy of beings?
Materialistic science makes it infinitely richer in terms, with its molecules, and et…”
Both passages explore the idea of a hierarchical and interconnected universe, where higher beings or consciousnesses encompass lower ones. They also emphasize the importance of analogy and the interconnectedness of spiritual and physical realms.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 9)
“In ourselves, visual consciousness goes with our eyes, tactile consciousness with our skin.
But although neither skin nor eye knows aught of the sensations of the other, they come together and figure in some sort of relation and combinatio…”
Both passages explore the idea of a higher, unified consciousness that encompasses individual consciousnesses. Passage A discusses the concept of an earth-consciousness that unifies human and animal consciousness, while Passage B describes the internal being manifesting outwardly and the earth having its own sensation, reflecting a similar theme of interconnectedness and a higher, unified existence.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XIX (part 5)
“The "seeing" changes with the changes of the state of consciousness in which it is proceeding.
But what forms of consciousness exist?
p.
239 Hindu philosophy makes the division into four states of consciousness: sleep, dream, waking, and…”
Both passages discuss the expansion and transformation of consciousness, with Passage A focusing on the states of consciousness and mystical union, while Passage B explores the manifestation of the internal being and the unity of all things. Both emphasize the idea of a higher, unified state of being or consciousness.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 1)
“p.
306 CHAPTER XXIII Cosmic Consciousness of Dr.
Bucke.
The three forms of consciousness according to Dr.
Bucke.
Simple consciousness, or the consciousness of animals.
Self-consciousness, or the consciousness of men.
Dr.
Bucke's fun…”
Both passages explore the idea of higher consciousness and the evolution of human understanding, with references to cosmic or spiritual awareness and the transformation of humanity. They also touch on the themes of good and evil, and the fall of man.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 10)
“The mind becomes overcrowded (as it were) with concepts and these are constantly becoming larger, more numerous and more and more complex; some day (the conditions being all favorable) the fusion, or what might be called the chemical union,…”
Both passages discuss the evolution of consciousness and the emergence of a higher, more encompassing form of awareness. Passage A describes the development of cosmic consciousness as a fusion of concepts and moral elements, while Passage B discusses the manifestation of the internal being and the spiritual sun as a higher form of consciousness. Both emphasize the transformative and illuminating nature of this higher consciousness.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 11)
“He does not come to believe merely; but he sees and knows that the cosmos, which to the self-conscious mind seems made up of dead matter, is in fact far otherwise—is in very truth a living presence.
He sees that in-stead of men being, as i…”
Both passages emphasize the interconnectedness of all things and the idea that the cosmos is a living presence. They also discuss the evolution of human consciousness and the understanding of the universe from a broader perspective.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 12)
“Having painted a very true picture of the consecutive gradations of the forms of consciousness observed by us—of animal-vegetable, of animal, and of man—Dr.
Bucke considers this gradation exclusively in the light of the evolution of one fo…”
Both passages discuss the evolution and development of consciousness, emphasizing the role of individual effort and the transition from unconscious to conscious states. They also touch on the idea of higher states of understanding or consciousness, though from different perspectives.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 14)
“The bankruptcy of materialism, i.e., "logical" systems, when it comes to organizing life on earth is now evident in the bloody epoch which we are undergoing, even to those men who but yesterday were prating of "culture" and "civilization."…”
Both passages discuss the evolution and manifestation of consciousness, emphasizing the importance of inner changes and the coexistence of different forms of consciousness. They also touch on the idea of higher consciousness and the role of spiritual development in understanding the world.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 15)
“Simple Consciousness and flashes of thought.
Animals possessing complex organisms.
Absence of consciousness of death.
Body, instincts, desires, voices of the body, emotions.
Reasoning.
Moments of self-consciousness and flashes of cosmi…”
Both passages discuss the nature of consciousness and its evolution, emphasizing the interconnectedness of different forms of consciousness within a larger, unified system. They also critique simplistic evolutionary theories and highlight the importance of higher forms of consciousness for understanding and organizing life.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 17)
“The most interesting and important questions arising with regard to cosmic consciousness may be summed up as follows: 1.—Is the manifestation of cosmic consciousness a problem of the distant future, and of other generations—i.e., must cosmi…”
Both passages discuss the concept of a higher or cosmic consciousness and the conditions necessary for its manifestation. They emphasize the importance of inner culture, emotional and intellectual development, and the need for favorable conditions, though they come from different mystical traditions.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 18)
“And in those who do not possess it in some sort already, it cannot be created by any culture whatever, in the same way that no kind or amount of culture will make an animal speak the language of man.
The possibility of the manifestation of…”
Both passages discuss the nature of higher consciousness and its manifestation. Passage A from Ouspensky's 'Tertium Organum' talks about cosmic consciousness and its potential development, while Passage B from the mystical tradition discusses the internal and external consciousness and the manifestation of the spiritual sun within the soul. Both emphasize the rarity and the potential for higher states of consciousness.
◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Page 29 (part 2)
“Consciousness as in sleep without dreams.
Simple consciousness.
"It pains me," but the impossibility of saying, "I am conscious that it pains me." The reflected state of consciousness.
Vision as in dreams.
The passive state of conscious…”
Both passages explore the evolution of consciousness and the relationship between the inner and outer worlds, albeit from different mystical traditions. They discuss the progression from lower to higher states of awareness and the unity of all things.