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The Life and Doctrines of Jacob Boehme · 128 of 159 · tr. Franz Hartmann

Chapter 12 (part 8)

2 "It is erroneous to suppose that the soul of Christ had left the body and had travelled down to hell, and that it had there, in divine power, attacked the devils and bound them with chains, and thus destroyed hell. It is rather to be understood that at the moment at which Christ laid off the kingdom of this world His soul entered into death and the wrath of God, and thus was the wrath reconciled in love. Thus the devils and all the godless souls in the wrath were imprisoned within themselves, and death was broken up; but the life sprang forth through death." ( Three Principles , xxv. 76.) "Death was wrestling with the external (life of) man, and thought that now the soul would have to remain in the Turba; but there was a stronger power within the soul, namely, the Word of God. This Word captured death and destroyed it, and extinguished the wrath. It was a great poison to hell when the light entered within it, and thus the Spirit of Christ imprisoned the devil, and led him out of the soul-fire into the darkness, and locked him up in the darkness, in wrathful harshness and bitterness." ( Forty Questions , xxxvii. 13–15.) p. 258 "By the power of the celestial tincture God ignited the fire that had become dark within the essence of the soul, so that henceforth that fire began to burn in white, clear, and majestic power, in light and glory, and thus the wrath of God became extinguished in the essence of the soul and was made into love." ( Tilk . ii. 259.) "The soul of Christ came with the light of God into the wrath, and then the devils trembled; for the light imprisoned the wrath, so that it became a paradise, while the wrath remained in hell. The light closed up the principle of hell, so that no devil is permitted to show himself in the light. He is also blind relatively to it, and the light is his terror and shame." ( Three Principles , xxv. 79.) Thus, in consequence of the bodily death of Christ, the holy ones of olden times who had longed for His coming attained resurrection. 1 "The holy ones, having put their faith into the Messiah, received now the pure element for a new body, according to the promise. For, as the promised hero entered through life into death, their souls clothed themselves in the body of Christ as in a new body, and lived in Him through His power. These were the holy fathers and prophets who in this world had been anointed in the power of the Word of God with the bruiser of the serpent's head, and who by its power had prophesied and performed miracles. They now became alive in the power of Christ." ( Three Principles , xxiv. 52.) "The fathers of the Jews had known Christ not in the flesh, but only in His prototype, and they had clothed themselves therein only in its power by means of the first p. 259 incorporated covenant and word; but now they clothed themselves in His substance, for all those who had put their faith in Him, and had clothed themselves in the covenant in spirit, in these the covenant was then filled with celestial substantiality. Thus there were many who were raised with Him after His resurrection, and they caused themselves to be seen at Jerusalem, in testimony that they had been raised up in Christ." ( Grace , x. 45.) This conquest of hell and death was accompanied by certain phenomena upon the earth, indicating the approaching destruction of the whole terrestrial world. 1 "As the prisons of the dark world were to be destroyed in the death of Christ, the earth trembled and the sun became darkened, which symbolised that, as now the eternal light had been born anew, the temporal light would have to cease to exist." ( Grace , vii.
Themes
Cosmic Dualismtheology

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

[auto] The passage relies on fundamental oppositions such as light versus darkness, life versus death, and wrath versus love.

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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 describes light entering hell and the Spirit of Christ acting as a luminous force against darkness.

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Inner Lightanthropology

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

[auto] It emphasizes a 'stronger power within the soul' and light entering within the self to overcome external forces.

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Kingdom Withinanthropology

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

[auto] The spiritual battle and imprisonment of devils are described as occurring 'within themselves' and 'within the soul'.

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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] The passage explicitly identifies the 'Word of God' as the stronger power within the soul that captured and destroyed death.

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Opposites Transcendedanthropology

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

[auto] The text describes wrath being reconciled in love and life springing forth through death, dissolving binary oppositions.

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Related passages · 16 parallels
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 4 (part 25)
Vignette: The deceased being weighed against his heart in the balance in the presence of Osiris, "the great god, the prince of eternity." Chapter XXXI. The Chapter of repulsing the crocodile which cometh to carry the magical words ### from…”
Both passages deal with the theme of overcoming death and the underworld. The Egyptian Book of the Dead describes various chapters and vignettes where the deceased repels threats and ensures a safe passage through the underworld. Similarly, the Christian mystical passage describes how Christ's soul enters death and the wrath of God, reconciling it with love and breaking the power of death and hell.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 19)
The whole passage reads:--[2] "(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…”
Both passages describe a divine figure (Unas in the Egyptian Book of the Dead and Christ in the Christian mystical text) who overcomes death and the underworld, liberating souls and transforming the nature of existence. The themes of divine power, the conquest of death, and the transformation of the afterlife are shared between the two traditions.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 10 (part 19)
The pyramid texts afford scanty information about the fiends and devils with which the later Egyptians peopled certain parts of the Tuat, wherein the night sun pursued his course, and where the souls of the dead dwelt; for this we must turn…”
Both passages describe a mystical journey through a realm of the dead, featuring supernatural beings and moral judgments. They share the theme of overcoming evil and the transformation of the afterlife through divine intervention.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 2)
The numbers in parentheses indicate the lines of the papyrus. 2. The god Khepera is usually represented with a beetle for a head; and the scarab, or beetle, was sacred to him. The name means "to become, to turn, to roll," and the abstrac…”
Both passages discuss the concept of resurrection and the triumph over death, albeit within different religious frameworks. The Egyptian Book of the Dead describes the resurrection of the soul and the victory over death through the gods Khepera and Horus, while the Christian mystical text describes the resurrection of Christ and the conquest of hell and death through divine power and the Word of God.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 19 (part 10)
As concerning [the words] "that night of the reckoning of destruction," it is the night of the burning of the damned, and of the overthrow of the wicked at [the sacred] block, and of the slaughter of souls. Who then is this? It is Nemu, t…”
Both passages describe a divine figure (Osiris/Horus in Passage A and Christ in Passage B) who confronts and overcomes forces of darkness and death. They share the theme of divine intervention leading to the liberation of souls from the underworld.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 26)
Vignette: The deceased being weighed against his heart in the balance in the presence of Osiris, "the great god, the prince of eternity." Chapter XXXI. The Chapter of repulsing the crocodile which cometh to carry the magical words ### from…”
Both passages deal with the theme of overcoming death and the underworld. In Passage A, the deceased uses various spells and rituals to protect themselves from the dangers of the underworld, while in Passage B, Christ's soul enters into death and the wrath of God, reconciling it with love and imprisoning the devil. Both traditions describe a struggle against the forces of death and the underworld, but from different cultural and theological perspectives.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 27)
The Chapter of not going in to the divine block a second time. Vignette: A man standing with his back to the block.[1] Chapter LI. The Chapter of not walking upside down in the underworld. Vignette: A man standing. Chapter LII.* The Cha…”
Both passages deal with the theme of overcoming death and the underworld. The Egyptian Book of the Dead describes various chapters and vignettes aimed at protecting the deceased from various dangers in the afterlife, while the Christian passage describes Christ's soul entering death and the wrath of God, reconciling it with love, and destroying hell. Both traditions share the concept of triumph over death and the underworld, albeit through different narratives and theological frameworks.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 61)
The mighty ones in heaven shoot out fire under the caldrons which are heaped up with the haunches of the firstborn; and he that maketh those who live (514) in heaven to revolve round Unas hath shot into the caldrons the haunches of their wo…”
Both passages describe a divine figure who overcomes death and the underworld, liberating souls and transforming the nature of existence. They share themes of divine power, the conquest of darkness, and the transformation of the afterlife.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 101)
Next, he was delivered over to merciless tormentors, who tortured him in a place where there were multitudes of savage beasts; and, when he had been cast into the place of outer darkness, he saw a ditch more than two hundred feet deep fille…”
Both passages describe a mystical journey through a realm of darkness and punishment, with the soul encountering various challenges and ultimately overcoming them. The Egyptian Book of the Dead details the journey through the Tuat, while the Christian mystic passage describes Christ's soul entering into death and the wrath of God, reconciling it with love.
egyptian|The Egyptian Heaven and Hell|Chapter 7 (part 7)
It was impossible to remove him from his boat, which was, like himself, eternal, hence its name, "Boat of Millions of Years," and even if it had been possible the difficulty remained either of taking his boat back from the place of sunset t…”
Both passages describe a journey of souls to an afterlife realm and the role of a divine figure in facilitating this journey. The Egyptian passage discusses Osiris and Ra guiding souls through the Tuat, while the Christian passage describes Christ's soul entering death and wrath to reconcile and transform hell. Both involve the concept of a divine being aiding souls in the afterlife.
6 more
greek_mystery|Orphic Hymns|Hymn LXXXVI. DEATH (part 1)
LXXXVI. TO DEATH. The FUMIGATION from MANNA. HEAR me, O Death, whose empire unconfin'd, Extends to mortal tribes of ev'ry kind. On thee, the portion of our time depends, Whose absence lengthens life, whose presence ends. p. 225 Thy sl…”
Both passages explore the theme of death and its conquest, with Passage A describing Christ's soul entering death and reconciling divine wrath, while Passage B discusses death as a natural end and the soul's liberation from the body through philosophical separation. Both texts delve into the transformative power of death and the soul's journey beyond it.
neoplatonism|Select Works of Plotinus|Select Works, Section 417
Section 1 1. What can it be that has brought the souls to forget the father, God, and, though members of the Divine and entirely of that world, to ignore at once themselves and It? The evil that has overtaken them has its source in self-wil…”
Both passages discuss the spiritual transformation and redemption brought about by a divine figure. They explore the themes of overcoming darkness, ignorance, and the wrath of God through divine intervention, leading to a state of enlightenment and reunion with the divine.
neoplatonism|Select Works of Plotinus|Select Works, Section 418
Section 2 2. Let every soul recall, then, at the outset the truth that soul is the author of all living things, that it has breathed the life into them all, whatever is nourished by earth and sea, all the creatures of the air, the divine st…”
Both passages discuss the transformative power of a divine or celestial force (Christ's soul in Passage A and the great soul in Passage B) that brings life, light, and order to a chaotic or dark realm. They share the theme of divine intervention leading to redemption and the establishment of a new order.
neoplatonism|Select Works of Plotinus|Select Works, Section 422 (part 2)
But in soul the utterance is obscured, for soul is an image and must look to its own original: that Principle, on the contrary, looks to the First without mediation- thus becoming what it is- and has that vision not as from a distance but a…”
Both passages discuss the concept of the soul's relationship with the divine and the process of redemption or reconciliation. They explore the idea of the soul's fall and the means by which it can be brought back to its divine origin, though they use different metaphors and theological frameworks.
neoplatonism|Select Works of Plotinus|Select Works, Section 606
Section 16 16. But if that Principle can never fall to evil and we have given a true account of the soul's entry or presence to body, what are we to say of the periodic Descents and Returns, the punishments, the banishment into animal forms…”
Both passages discuss the concept of the soul's interaction with the divine and the overcoming of death and evil. Boehme describes Christ's soul entering into death and wrath to reconcile it with love, while Plotinus discusses the soul's communion with the body and its release from the material world. Both explore the transformation and liberation of the soul through divine principles.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Third Dialogueg
Such over-boldness rarely grief escapes." "Fear not the utmost ruin then," I said, "Cleave confident the clouds and die content, That heaven has destined thee to such illustrious death." Cic . I understand when you say: "Enough that thou h…”
Both passages discuss the soul's relationship with the body and the process of liberation or transformation. They explore the idea of the soul's ascent from a lower, material state to a higher, spiritual one, though they use different metaphors and theological frameworks.