The Life and Doctrines of Jacob Boehme · 116 of 159 · tr. Franz Hartmann
Chapter 11 (part 7)
48.) "The soul and the Word are not one or one being.
The soul is born from the centre of nature, from the essences, and belongs to the body, for she issues from the essences of the body, and attracts to herself the body; but the Word is from the centre of the majesty, and draws the majesty unto itself." ( Threefold Life , vi.
83.) The Word and the soul are not standing separately side by side, but the latter is penetrated and illumined by the former.
2 p.
238 "The soul and the Word are not standing side by side like two persons, but the Word penetrates the soul, and out of the Word shines the life-light; whereby, however, the soul remains free to herself.
A red-hot iron is in itself dark and black, but the fire penetrates it, so that it becomes luminous.
There has no change happened to the iron itself; it remains iron and the heat remains heat; one is as free as the other, and neither one is the other.
Thus has the soul been put into the fire of divinity, so that divinity may penetrate and illuminate the soul, and dwell therein and conceive of her, although the soul cannot conceive of divinity; nevertheless she does not become transformed.
Divinity conceives the soul and endows her with the power of majesty." ( Threefold Life , vi.
83.) Christ did not become human merely within the virgin Mary, but also in an unlimited celestial manner.
"While Christ lived upon the earth His external form was limited like our own bodies, but the internal man was immeasurable." ( Three Principles , xxiv.
88.) "The Word has become humanity everywhere; that is to say, everywhere became unfolded the divine substantiality wherein our eternal humanity exists.
We ought to exist in the same corporeal substantiality in eternity, wherein exists the virgin of God, and we must clothe ourselves with the virgin, for Christ has clothed Himself with her." ( Menschwerdung , i.
8, 12.) "The whole angelic world is the substantiality of Christ according to His celestial essentiality, 'created' in regard to the personality of humanity, but outside of it is untreated and eternal." ( Letters , xii.
56.) The celestial and unlimited corporeity of our Redeemer is incomprehensible to the reasoning intellect; p.
239 but it is nevertheless logical to accept it, because in Christ the infinite God became man.
1 "Reason says: 'The body of Christ is in one place; how then can it be everywhere?
It is a creature, and one creature cannot be in every place at once.' But listen, dear Reason.
'When the Word of God became a human being in the body of Mary, was it then not also (at the same time) high above the stars?
While it was at Nazareth was it then not also at Jerusalem and everywhere?
Or do you think that God, while He became a man, had been confined to His human form?' This is an impossibility, and thus, while God became man, His humanity was everywhere where His divinity existed." 2 ( Three Principles , xxiii.
8.) "Christ has not become man solely in the body of the (terrestrial) virgin Mary (in that sense), as if His divinity or divine essentiality had been captured, imprisoned, or seated therein.
As little as God, who is the fulness of all things, resides in one place alone, so little has God moved in only one small portion (of the Word); for He is not differentiated, but everywhere one and a whole, and wherever He becomes manifest there He is manifest as a whole.
§ Ask Guru about this passage →Themes
Birth Of Word In Soulanthropology
Eckhart's signature doctrine that the Father eternally begets the Son in the ground of the soul; the human interior as the actual site of the divine generative act, distinct from inner_light's static indwelling.
[auto] The text explicitly states that 'Divinity conceives the soul' and the Word penetrates it, mirroring the doctrine of divine generation within the human interior.
All passages →Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
[auto] The text heavily utilizes imagery of light, fire, and luminosity to describe the divine influence on the soul.
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.
The passage argues that Christ's humanity was 'everywhere' and 'immeasurable' internally, transcending spatial limitations of the physical body.
All passages →Inner Lightanthropology
The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.
[auto] The passage describes life-light shining out of the Word within the soul, illuminating it from the inside.
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.
[auto] The passage explicitly discusses 'The Word' as a distinct entity from the soul that originates from majesty and penetrates the soul.
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.
The text suggests humans ought to exist in the same substantiality as the divine virgin and Christ, implying the human reflects the celestial structure.
All passages →Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
[auto] The text describes the Word penetrating the soul and divinity dwelling therein using the metaphor of fire in iron, indicating a profound union while maintaining distinction.
All passages →Theosis Deificationsoteriology
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
[auto] The passage states that divinity conceives the soul and endows her with the power of majesty, implying a transformation into a partaker of divine nature.
All passages →Related passages · 15 of 182 parallels
neoplatonism|Select Works of Plotinus|Select Works, Section 426
“Section 10 10. We have shown the inevitability of certain convictions as to the scheme of things: There exists a Principle which transcends Being; this is The One, whose nature we have sought to establish in so far as such matters lend them…”
Shared concept: Logos — The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world. (derived)
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|INTRODUCTION-h
“The primal idea of Pythagoras, which Bruno worked out to a more distinct development is this: numbers are the beginning of things; in other words numbers are the cause of the existence of material things; they are not final, but are always…”
Shared concept: Infinite Cosmos — 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. (derived)
neoplatonism|Select Works of Plotinus|Select Works, Section 200
“Section 13 13. And we must not despise the familiar observation that there is something more to be considered than the present. There are the periods of the past and, again, those in the future; and these have everything to do with fixing w…”
Shared concept: Logos — The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world. (derived)
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|INTRODUCTION-c
“Bruno also wrote a book upon the Sphere, which was lost.
He expounded the system of Copernicus, and talked to his pupils with enthusiasm about the movement of the earth and of the plurality of worlds.
As in that same Liguria Columbus firs…”
Shared concept: Infinite Cosmos — 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. (derived)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Human Body in Symbolism-a
“THE oldest, the most profound, the most universal of all symbols is the human body.
The Greeks, Persians, Egyptians, and Hindus considered a philosophical analysis of man's triune nature to be an indispensable part of ethical and religious…”
Shared concept: Microcosm Macrocosm — 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. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 4 (part 12)
“They found in this basin, after they had broken the covering of it, the decayed remains of a man, but no treasures, excepting some golden tablets inscribed with characters of a language which nobody could understand.
Each man's share of th…”
Shared concept: Theosis Deification — 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. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 4 (part 17)
“will show that about three-fourths of the whole may be found in the monuments of his ancestors.
What principle guided each king in the selection of his texts, or whether the additions in each represent religious developments, it is impossi…”
Shared concept: Theosis Deification — 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. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 4 (part 19)
“Chapp.
30B, 164, 37B and 148.
Although these chapters were found at Hermopolis, the city of Thoth, it does not follow that they were drawn up there.
5.
See Birch, in Bunsen, Egypt's Place in Universal History , vol.
V., p.
125; Navill…”
Shared concept: Theosis Deification — 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. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 4 (part 27)
“For the variant vignettes see Naville, Todtenbuch , Bd.
L, Bl.
8o.
2.
One of the two variant vignettes shows the deceased in the act of adoring Ra, and in the other the deceased kneels before Ra, Thoth, and Osiris; see Naville, Todtenbu…”
Shared concept: Theosis Deification — 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. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 5 (part 1)
“THE LEGEND OF OSIRIS.
The main features of the Egyptian religion constant.
The chief features of the Egyptian religion remained unchanged from the Vth and VIth dynasties down to the period when the Egyptians embraced Christianity, after t…”
Shared concept: Theosis Deification — 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. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 1)
“THE DOCTRINE OF ETERNAL LIFE.
Egyptian belief in a future life.
The doctrine of eternal life in the VIth dynasty.
The ideas and beliefs which the Egyptians held in reference to a future existence are not readily to be defined, owing to t…”
Shared concept: Theosis Deification — 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. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 13)
“222) 8.
Ibid.
, t.
viii., p.
88 (l.
565 ff.).
9.
Ibid.
, t.
iii., p.
214 (l.
268).] Further, this identification of the deceased with the God of Heaven places him in the position of supreme ruler.
For example, we have the prayer…”
Shared concept: Theosis Deification — 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. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 15)
“The Egyptians called them " per kheru ," that is to say, " the things which the word or the demand made to appear ," or " per hru kheru ," that is to say, " the things which presented themselves at the word " or " at the demand " of the dec…”
Shared concept: Theosis Deification — 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. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 18)
“It reapeth the wheat, it cutteth the barley, and it giveth it unto thee.
Now, therefore, O Pepi, he that hath given unto thee life and all power and eternity and the power of speech and thy body is Ra.
Thou hast endued thyself with the fo…”
Shared concept: Theosis Deification — 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. (derived)
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 19)
“The whole passage reads:-- "(496) The heavens drop water, the stars throb, (497) the archers go round about, the (498) bones of Akeru tremble, and those who are in bondage to them take to flight when they see (499) Unas rise up as a soul, i…”
Shared concept: Theosis Deification — 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. (derived)