The Life and Doctrines of Jacob Boehme · 121 of 159 · tr. Franz Hartmann

Chapter 12 (part 1)

p.

242 CHAPTER XII.

REDEMPTION.

"God lives also in man.

Therefore if we are but seeking and loving our own (true) self, we then love God.

That which we do to each other we are doing to God.

He who seeks and finds his brother and sister has sought and found God.

We are in Him all one body with many members, each of which has its own functions." ( Threefold Life , xi.

106.) It was the will of God, by means of becoming Himself human, to reinstate man, who in consequence of his sin had become degenerated into an earthly being, into the glorious state in which he had been created originally.

As this statement, on account of the old theological ideas which it is liable to awaken in the mind, will probably be misunderstood, we will attempt to express its meaning in different terms.

God, the will of eternal wisdom, willed that His wisdom should become manifest in a human form, because the universal man, having become absorbed by the attractions of the sensual plane, had lost that divine state of consciousness which renders possible the perception of divine truth.

As it is only the truth in man that can know universal truth, and as this principle of truth had become inactive in him, it was necessary that the Christ (the Truth, the Life, and the Light) should become active in him, and by rendering man truthful, self-conscious, and living within the light, reinstate him in his former position which he occupied in the macrocosmos before he sank into materiality and degradation 1 .

p.

243 "The spirit of this world has captured the body 1 and rendered it earthly, so as to cause body and soul to be corrupted.

Thus we are no longer in possession of the pure element necessary for the formation of a (pure) body, but au outgrowth of the four elements in combination with the influence of the stars.

This body does not belong unto the Godhead.

God does not unfold Himself within an unclean body, but only in holy (regenerated, interior) man, in the pure image which He created in the beginning.

There was then nothing else to be done than to regenerate that image by means of the heart and light of God." ( Three Principles , xxiii.

21.) "Man must again go out of the spirit of the planets and elements and enter into a new birth, into the life of God.

This the soul cannot accomplish by her own power, and therefore the life of God out of love and mercy came to us into the flesh and took our human soul again unto itself, into the divine life, into the power of the light; so that in this life we may enter into a new birth and penetrate unto God." ( Threefold Life , i, 17.) "To the human spirit (as such) it was impossible to issue from the torment of anguish and enter into the region of heaven, and therefore God had to come again into humanity and aid the human spirit in bursting the doors of the darkness, so that it may enter within them (clothed) in divine power." 2 ( Threefold Life , xxi.

21.) p.

244 "Christ came for the purpose of healing the injury which Adam had suffered when he died relatively to the celestial kingdom.

He came to awaken the inner man who had disappeared in Adam, and to regenerate him in His power, and to bruise for ever the serpent's head of wrath and falsehood, (that is to say) to kill the (selfish) terrestrial will." ( Stiefel , ii.

168.) To effect this reconstitution the direct action of God upon humanity would not have been sufficient.

Without the incarnation a real union of God and man, and a resurrection of the latter from death, would not have been possible.

Themes

◆Archonscosmology

Malevolent planetary rulers or demiurgic powers that govern the material world and obstruct the soul's ascent.

The 'spirit of the planets and elements' is described as capturing the body and obstructing the soul's return to God.

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◆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 references the 'universal man' and his position in the 'macrocosmos' before sinking into materiality.

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◆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.

The goal is to regenerate the image of man and enter into the divine life, transforming the human into a partaker of God.

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◆Tripartite Soulanthropology

Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).

The passage distinguishes between body, soul, and human spirit in the context of corruption and regeneration.

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◇Anthropomorphismtheology

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

[auto] The text explicitly discusses God becoming human to manifest wisdom in a human form.

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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.

[auto] Man is described as degenerated into an earthly being absorbed by the attractions of the sensual plane.

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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] An opposition is drawn between the sensual plane/earthly being and the divine state of consciousness.

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◇Divine Lighttheology

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

[auto] Christ is identified as the Light, and regeneration occurs through entering into the life of God within the power of the light.

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◇Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

[auto] Salvation is linked to the perception of a divine state of consciousness rather than external ritual.

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◇Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

[auto] The passage refers to a 'divine state of consciousness' residing within the human person.

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◇Kingdom Withinanthropology

The claim that the divine realm is present inside the individual, accessible without external mediation.

[auto] The claim that the divine realm is present inside the individual is central to the statement 'God lives also in man'.

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◇Living Godtheology

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

[auto] The divine is conceived as active and present within humanity rather than an abstract principle.

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◇Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

[auto] God's wisdom is described as becoming manifest in a human form to mediate the divine state.

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◇Love Of Neighbourethics

Active compassionate care for others as a central spiritual obligation or expression of divine love.

[auto] The text declares that actions done to each other are done to God and finding one's brother is finding God.

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◇Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

[auto] The passage describes humanity as being in God as 'all one body with many members' and states God lives in man.

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◇Paradox As Teachingethics

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

[auto] The teaching that loving one's own self is the method to love God presents a mystical paradox.

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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 text describes the will of God to reinstate man into the glorious state in which he was originally created.

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◇Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

[auto] The passage explicitly states that seeking and loving one's own true self is equivalent to loving God.

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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 doctrine that all existence is ultimately one divine reality is expressed through the concept of being 'all one body' in Him.

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Related passages · 21 parallels

◆buddhism|The Dhammapada|Chapter VII, Section 1a

“p. 27 CHAPTER VII. THE VENERABLE (ARHAT). 90. There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters. 91. They depart with their thoughts well-co…”

Both passages discuss the concept of spiritual liberation and the difficulty of understanding the path of those who have achieved it. The Dhammapada describes the Arhat who has abandoned grief and fetters, while the Christian passage discusses the redemption of man through Christ, emphasizing the regeneration of the inner self and the path to divine consciousness.

◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 3)

“The khat or physical body. The physical body of man considered as a whole was called khat , a word which seems to be connected with the idea of something which is liable to decay. The word is also applied to the mummified body in the tomb…”

Both passages discuss the concept of the soul's existence beyond physical death and the transformation or resurrection of the body. The Egyptian Book of the Dead emphasizes the preservation and spiritual transformation of the physical body, while Boehme's text focuses on the regeneration of the human soul through divine intervention, but both share the theme of the soul's enduring existence and transformation.

◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 5)

“nuk sah em ba-f I am a sah with his soul.[3] In the late edition of the Book of the Dead published by Lepsius the deceased is said to " look upon his body and to rest upon his sahu ,"[4] and souls are said "to enter into their sahu ";[5] an…”

Both passages discuss the concept of a spiritual or abstract aspect of the human being that exists independently of the physical body. The Egyptian Book of the Dead describes the 'ka' and 'sahu' as spiritual components, while Jacob Boehme's text discusses the 'inner man' and the 'divine state of consciousness' that needs to be regained.

◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 10)

“i-nek sexem-k am xu Cometh to thee thy sekhem among the khu's.[6] [1. I.e. , Horus. 2 Recueil de Travaux , t. v., p. 19 (l. 174). 3. Recueil de Travaux , t. v., p. 41 (l. 289). 4. See below, p. 117. 5. See below, p. 115. 6…”

Both passages discuss the concept of the human soul or spirit and its relationship to the divine. They explore the idea of the soul's purity and its connection to the divine, as well as the need for spiritual renewal or redemption. The passages come from different traditions but share a focus on the spiritual aspects of human existence and the divine.

◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 70)

“He giveth life to man, He breatheth the breath of life into his nostrils--God is father and mother, the father of fathers, and the mother of mothers. He begetteth, but was never begotten; He produceth, but was never produced; He begat hims…”

Both passages emphasize the divine nature of God as the creator and sustainer of life, and the intimate connection between God and humanity. They also highlight the concept of God manifesting in the world, though in different forms (the sun in Passage A and the human form in Passage B).

◆neoplatonism|Select Works of Plotinus|Select Works, Section 37

“Section 4 4. If, then, the perfect life is within human reach, the man attaining it attains happiness: if not, happiness must be made over to the gods, for the perfect life is for them alone. But since we hold that happiness is for human be…”

Both passages discuss the attainment of a higher state of being or union with the divine. Passage A describes the perfect life as an identification with the Supreme Good within, while Passage B discusses the redemption and regeneration of man through the divine, emphasizing the inner transformation and union with God.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 367

“Section 1 1. We undertook to discuss the question whether sight is possible in the absence of any intervening medium, such as air or some other form of what is known as transparent body: this is the time and place. It has been explained tha…”

Both passages discuss the concept of true self and the dangers of being led astray by external desires or illusions. They emphasize the importance of inner contemplation and recognizing the authentic good, though they come from different mystical traditions.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 368 (part 1)

“Section 2 2. If sight depends upon the linking of the light of vision with the light leading progressively to the illumined object, then, by the very hypothesis, one intervening substance, the light, is indispensable: but if the illuminate…”

Both passages discuss the interconnectedness of all beings within a larger cosmic or divine order, emphasizing the roles and functions of individual parts within this whole. They also touch on the concept of spiritual elevation and the influence of individual actions on one's place within the universal structure.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 380

“Section 1 1. Whether every human being is immortal or we are wholly destroyed, or whether something of us passes over to dissolution and destruction, while something else, that which is the true man, endures for ever- this question will be…”

Both passages discuss the relationship between the divine and human nature, emphasizing the need for a transformation or regeneration of the human spirit to achieve a higher, divine state. They both explore the idea of a union between the divine and human, though from different theological perspectives.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 385

“Section 6 6. It is easy to show that if the Soul were a corporeal entity, there could be no sense-perception, no mental act, no knowledge, no moral excellence, nothing of all that is noble. There can be no perception without a unitary perci…”

Both passages discuss the concept of human redemption and the relationship between the divine and human nature. They explore the idea of a higher power intervening to restore humanity to a purer, divine state, though they come from different mystical traditions.

11 more

◆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 emphasize the unity of all beings and the presence of the divine within each individual. They share the concept of a universal oneness and the idea that the divine is inherent in all existence.

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

“The life of man is more than an experience or trial; it is an effort, a struggle to reproduce and represent upon earth some of that goodness, beauty, and truth which are diffused over the universe and constitute its harmony. Long, slow, an…”

Both passages emphasize the transformation and elevation of the human soul through divine connection and intellectual or spiritual growth. They share a focus on the unity of all things and the potential for human beings to achieve a higher state of being.

◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 127 (part 1)

“p. 223 BOOK V. PART I. SECTION V. Teh Khung Fû, or 'The Seal of Virtue Complete 1 .' 1. In Lû 2 there was a Wang Thâi 3 who had lost both his feet 4 ; while his disciples who followed and went about with him were as numerous as those o…”

Both passages explore the theme of inner transformation and the attainment of a higher state of being through spiritual insight. They emphasize the unity of all things and the importance of inner harmony, though they come from different mystical traditions (Taoism and Christian mysticism).

◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 128 (part 1)

“p. 236 BOOK VI. PART I. SECTION VI. Tâ Zung Shih, or 'The Great and Most Honoured Master 1 .' 1. He who knows the part which the Heavenly 2 (in him) plays, and knows(also)that which the Human 2 (in him ought to) play, has reached the p…”

Both passages discuss the concept of the 'True Man' or 'True Self' and the harmony between the divine and human aspects within individuals. They emphasize the importance of aligning with the divine will or Tao and achieving a state of inner peace and unity.

◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 128 (part 6)

“There is the great Mass (of nature);--I find the support of my body in it; my life is spent in toil on it; my old age seeks ease on it; at death I find rest on it:--what has made my life a good will make my death also a good. 'Here now is…”

Both passages explore the relationship between the individual and the divine or natural order, emphasizing a return to a primordial state or unity. They share a mystical perspective on life, death, and the nature of existence, though they come from different cultural and religious contexts.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XV (part 1)

“p. 166 CHAPTER XV Occultism and love. Love and death. Our different relations to the problems of death and to the problems of love. What is lacking in our understanding of love? Love as an every-day and merely psychological phenomenon.…”

Both passages explore the mystical dimensions of fundamental human experiences—love and death in Passage A, and redemption and divine connection in Passage B. They share a focus on the deeper, spiritual understanding of these experiences, highlighting the interconnectedness of human and divine 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 nature of the human psyche and its relationship to a higher reality or divine consciousness. Passage A discusses the psyche as a noumenal aspect of man that is incomprehensible through direct, objective investigation, while Passage B describes the divine aspect within man and the need for spiritual regeneration to reconnect with God.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVII (part 4)

“"It is not the Adam of dust (of Chapter II) who is thus made in the divine image, but the Divine Androgyne (of Chapter I), or Adam Kadmon." ADAM KADMON is HUMANITY, or humankind— Homo Sapiens —the SPHYNX, i.e., "the being with the body of a…”

Both passages discuss the concept of humanity's connection to the divine and the need for a transformation or rebirth to achieve a higher spiritual state. They emphasize the unity of all beings and the importance of inner spiritual awakening.

◆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 discuss the evolution of human consciousness and the role of a higher, divine consciousness in transforming humanity. Passage A explores the idea of cosmic consciousness as a higher form of awareness, while Passage B discusses the redemption and regeneration of humanity through divine intervention, both aiming at a higher state of being.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 2)

“For some strange reason men do not care to accept this answer; and they desire at all costs to receive an answer in some form that they like, refusing to recognize anything that is different from that form. They require the solution of the…”

Both passages discuss the potential for human transformation and the need for inner growth or redemption. They emphasize the idea that humanity must evolve beyond its current state, with Passage A focusing on the development of new faculties and Passage B on the spiritual regeneration of man through divine intervention.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 6)

“Doubt of God and of eternal life will be as impossible as is now doubt of existence; the evidence of each will be the same. Religion will govern every minute of every day of all life. Churches, priests, forms, creeds, prayers, all agents,…”

Both passages discuss the concept of a higher state of consciousness or spiritual awakening that leads to a transformation of human existence. They both reference the idea of a savior or divine intervention that brings about this transformation, with Ouspensky's 'Cosmic Consciousness' paralleling Boehme's 'Christ' as the means of redemption and elevation beyond the current human condition.