The Life and Doctrines of Jacob Boehme · 143 of 159 · tr. Franz Hartmann

Chapter 13 (part 11)

27.) No Christian should contemplate his own holiness, or fancy himself to be better than others; but he should rather realise his own unworthiness, and regret the perverted state of himself and of humanity as a whole.

"No one should want to know his state of holiness while he lives in this world, but he should keep on drawing the sap of Christ from his own tree, and leave it to that tree to bring forth from him whatever branch or bough it may choose." ( Stiefel , cxi.

345.) "An earnest Christian does not wish to know his own sanctity; he sees only his imperfections, in which the devil battles against him.

His imperfections are always before him, but his sanctity he does not know while he lives in this world.

That sanctity is hidden by Christ at the foot of His Cross, so that the devil may not perceive it." ( Threefold Life , xv.) "A real Christian loves truth and justice, and hates hypocrisy." ( Communion , iv.

228.) 1 The new-born internal and spiritual life is benefited by trouble and suffering.

"To the pious, light arises out of darkness and day out of night.

For them fortune results from misfortune, and out of the curse and malice of this world there grows for them a paradise.

Paul says, To those who love God, all things are for the best.'" ( Mysterium , lxvi.) "Whenever God leads His children into trouble and anguish, they are then every time to produce a new branch on the tree of faith.

Whenever the Spirit of God appears it always presents a new out-growth, of which the noble image is exceedingly glad." ( Menschwerdung , cxi.

8.) p.

284 The conditions by which man is surrounded during his terrestrial life may not permit the effect of his spiritual unfoldment to become fully manifest during that time, but at the time of the death of the physical body, when the obstacles presented by the flesh disappear, then will the inner man enjoy his perfections.

"The celestial kingdom in the saints is active and conscious within their faith, whereby their will surrenders itself to God; but the natural life is surrounded by flesh and blood, and is related to the contrarium in the wrath of God.

Thus the soul is often in anguish when hell rushes upon her, and desires to manifest itself in her; but she sinks within the hope of divine grace, and stands like a beautiful rose among the thorns, until at the death of the body the kingdom of this world drops away from her.

Only then, when there is nothing more to hinder it, will she become truly manifest in the love of God." ( Supersensual Life , xxxix.) The object of our life should be to die continually in regard to our human selfhood, and to live only in the love of God, labouring in His service.

Thereby our activity will become blessed.

1 "I am not rejoicing because I am living within my own sense of self, but because in my selfhood I am in the death of Christ and am dying perpetually, and I wish to die entirely in regard to my selfhood, and to leave it entirely in God, so as to be nothing whatever except an instrument p.

285 of God, and know nothing any more about my (separate) self." ( Stiefel , xi.

527.) "Wherever self dwelleth not, there love has her dwelling.

In the tranquillity at the bottom of the soul, where she dies as to her own selfhood, and where she does not will anything except what God wills (in her), there love resides.

To the extent in which the self-will is dead within itself, to the same extent is the place occupied by love.

Themes

◆Alchemical Workpraxis

The transformation of base substance — outer matter or the inner soul — into a purified, perfected, or 'gold' state; the magnum opus as both laboratory practice and spiritual allegory.

Metaphors of drawing sap from a tree and producing new branches suggest spiritual transformation.

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◆Dark Nightsoteriology

John of the Cross's stage of contemplative purgation: a felt absence and aridity of God that strips the soul of attachments to its own consolations en route to deeper union.

The text describes the soul in anguish when hell rushes upon her as a condition for spiritual growth.

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◆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.

It is stated that to those who love God, all things are for the best and God leads His children.

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◆Inner Silencepraxis

The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.

The text refers to the tranquillity at the bottom of the soul where self-will is dead.

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◆Living Godtheology

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

God is described as actively leading His children and the Spirit appearing to present out-growths.

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◆Meditationpraxis

Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.

The passage discusses contemplation and the tranquillity of the soul as spiritual practices.

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◆Mystical Unionsoteriology

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

The goal described is to live only in the love of God and become an instrument of Him.

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◆Opposites Transcendedanthropology

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

The text states that light arises out of darkness and fortune results from misfortune.

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◆Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

The passage describes the transition of the soul at death when obstacles disappear.

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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.

The objective is to die to selfhood and live only in the love of God.

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◆Spiritual Ascentpraxis

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

Trouble and anguish are described as producing new branches on the tree of faith.

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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 inner man is described as enjoying perfections and becoming manifest in the love of God after death.

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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 text distinguishes between the flesh, the inner man, and the Spirit of God.

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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] The passage describes the flesh as presenting obstacles that disappear only at death to allow spiritual manifestation.

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◇Detachment Gelassenheitpraxis

Eckhart's Abgeschiedenheit/Gelassenheit — radical letting-go of will, image, and grasping that opens the soul to God; distinct from inner_silence (quietness) and from material renunciation, and adjacent to Sufi tark and Buddhist non-grasping as a practice rather than a metaphysical claim.

[auto] The text emphasizes not willing anything except what God wills and leaving the self entirely in God.

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◇Fana Annihilationsoteriology

Sufi self-effacement in God — the via by which the lover is unmade as a separate ego and recovered as God's act; specifies the practice/event rather than mystical_union's resulting state.

[auto] The passage explicitly calls for dying continually to human selfhood and wishing to die entirely in regard to the self.

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◇Inner Lightanthropology

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

[auto] The passage describes drawing the sap of Christ from one's own tree, indicating an internal divine source.

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◇Kingdom Withinanthropology

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

[auto] The text states that the celestial kingdom is active and conscious within the saints' faith.

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◇Paradox As Teachingethics

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

[auto] The text uses paradoxical reversals such as light arising from darkness and fortune resulting from misfortune.

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◇Poverty Of Spiritanthropology

Eckhart's radical reading of Matthew 5:3 — the saint as one who wants nothing, knows nothing, and has nothing, having emptied even the will and the self with which to receive God; distinct from renunciation_of_wealth (material poverty).

[auto] The author states a desire to know nothing about the separate self and be nothing except an instrument of God.

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◇Rejection Of Hypocrisyethics

Critique of outward religious observance that lacks inner transformation; form without substance.

[auto] The passage explicitly states that a real Christian loves truth and justice and hates hypocrisy.

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◇Self Examinationpraxis

Daily review of thought and action as spiritual practice.

[auto] The text instructs Christians to realize their own unworthiness and see only their imperfections.

All passages →

Related passages · 24 parallels

◆greek_mystery|The Golden Verses of Pythagoras|Section 10 (part 2)

“It is not proper to despise those things of which we shall be in want after the dissolution of the body. 36. You should not ask of divinity that which, when you have obtained, you will not perpetually possess. 37. Accustom your soul aft…”

Both passages emphasize the importance of aligning oneself with the divine, the transient nature of worldly desires, and the pursuit of wisdom and virtue. They also share a focus on the soul's purity and the ultimate goal of living in accordance with divine will.

◆hermeticism|Corpus Hermeticum 1: Poimandres|Section 1d

“Thou seem'st, He said, O thou, not to have given heed to what thou heardest. Did I not bid thee think? Yea do I think, and I remember, and therefore give Thee thanks. If thou didst think [thereon], [said He], tell me: Why do they merit d…”

Both passages emphasize the importance of self-knowledge and the transcendence of the material body to achieve a higher spiritual state. They also highlight the contrast between those who are spiritually aware and those who are not, with the latter being subject to suffering and darkness.

◆hermeticism|Corpus Hermeticum 10: The Sermon on the Mount|Section 1c

“For that the soul who hath no knowledge of the things that are, or knowledge of their nature, or of Good, is blinded by the body's passions and tossed about. This wretched soul, not knowing what she is, becomes the slave of bodies of stran…”

Both passages emphasize the importance of self-awareness and the struggle against one's own imperfections. They also highlight the transformative power of suffering and the ultimate goal of union with the divine, though they use different terminology and cultural contexts.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 16

“Section 12 12. But if Soul is sinless, how come the expiations? Here surely is a contradiction; on the one side the Soul is above all guilt; on the other, we hear of its sin, its purification, its expiation; it is doomed to the lower world,…”

Both passages discuss the dual nature of the soul or self, distinguishing between a higher, sinless aspect and a lower, imperfect aspect that is subject to sin and expiation. They also emphasize the need to strip away the lower aspects to reveal the true nature of the soul or self.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 42

“Section 9 9. But when he is out of himself, reason quenched by sickness or by magic arts? If it be allowed that in this state, resting as it were in a slumber, he remains a Sage, why should he not equally remain happy? No one rules him out…”

Both passages discuss the nature of the self and its relationship to higher states of being or consciousness. Passage A from Plotinus explores the idea of the Sage remaining in a state of felicity even when unconscious, while Passage B from the Christian mystical tradition discusses the idea of the inner man enjoying his perfections only after the death of the physical body, highlighting the hidden nature of sanctity and the focus on divine love over selfhood.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 44

“Section 11 11. We shall perhaps be told that in such a state the man is no longer alive: we answer that these people show themselves equally unable to understand his inner life and his happiness. If this does not satisfy them, we must ask t…”

Both passages emphasize the importance of inner life and the detachment from external circumstances. Plotinus discusses the Sage's inward focus and contentment regardless of external events, while the Christian text highlights the importance of focusing on one's spiritual connection to Christ and the imperfections of the self, rather than external holiness.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 413

“Section 4 4. These reflections should show that there is nothing strange in that reduction of all souls to one. But it is still necessary to enquire into the mode and conditions of the unity. Is it the unity of origin in a unity? And if so,…”

Both passages discuss the soul's relationship with the divine and the material world, emphasizing the soul's descent into the material realm and the importance of suffering and imperfection in recognizing the divine. They also highlight the soul's ability to return to a higher state through contemplation and divine connection.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 454 (part 2)

“How does the Intellectual-Principle come to meet with them as it travels round; what keeps each true to its character; what gives them enduring identity; what conceivable shape or character can they have? They are being presented to us as…”

Both passages explore the concept of transcending the self and seeking a higher, divine reality. Passage A discusses the ascent to The One, a principle above being and self-sufficiency, while Passage B emphasizes dying to the self and living in the love of God, aiming for spiritual perfection and union with the divine.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 669

“Section 30 30. Whether pleasure must enter into the good, so that life in the contemplation of the divine things and especially of their source remains still imperfect, is a question not to be ignored in any enquiry into the nature of the g…”

Both passages discuss the nature of the good and the ultimate goal of the soul. Plotinus emphasizes the Intellectual-Principle and the good as the ultimate aim, while the Christian passage focuses on humility, divine grace, and the love of God as the ultimate goal. Both traditions share the idea of striving towards a higher, transcendent good.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 672

“Section 33 33. When therefore we name beauty, all such shape must be dismissed; nothing visible is to be conceived, or at once we descend from beauty to what but bears the name in virtue of some faint participation. This formless Form is be…”

Both passages discuss the concept of a higher, divine good that is the source of all creation and the ultimate goal of spiritual aspiration. Passage A focuses on the Good as the principle that precedes and sustains all existence, while Passage B emphasizes the humility and spiritual growth that come from recognizing one's unworthiness and relying on divine grace.

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◆neoplatonism|Select Works of Plotinus|Select Works, Section 674

“Section 35 35. Such in this union is the soul's temper that even the act of Intellect, once so intimately loved, she now dismisses; Intellection is movement and she has no wish to move; she has nothing to say of this very Intellectual-Princ…”

Both passages discuss the nature of the good or holiness and the pursuit thereof, emphasizing the hierarchical and progressive nature of attaining higher states of being or spiritual perfection. They both highlight the importance of self-awareness and the limitations of human understanding in relation to the divine.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 675

“Section 36 36. We need not carry this matter further; we turn to a question already touched but demanding still some brief consideration. Knowledge of The Good or contact with it, is the all-important: this- we read- is the grand learning,…”

Both passages discuss the nature of the good or holiness and the human striving towards it. They emphasize the inadequacy of worldly pleasures or self-focused holiness and the importance of a higher, more enduring good or divine connection.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 676

“Section 37 37. Those ascribing Intellection to the First have not supposed him to know the lesser, the emanant- though, indeed, some have thought it impossible that he should not know everything. But those denying his knowing of the lesser…”

Both passages discuss the concept of striving towards a higher good or form, with Passage A focusing on the Platonic Form of the Good and Passage B on the Christian concept of sanctity and union with Christ. Both emphasize the idea that the true good or holiness is not something one can fully attain or comprehend in this life, but something to be aspired to and trusted in.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 677

“Section 38 38. And yet this "He Is" does not truly apply: the Supreme has no need of Being: even "He is good" does not apply since it indicates Being: the "is" should not suggest something predicated of another thing; it is to state identit…”

Both passages discuss the concept of striving for a higher, more pure state of being. Passage A from Plotinus explores the idea of Matter desiring to become Form, which is akin to the Good, while Passage B from the Christian mystical tradition speaks of the Christian striving for holiness and surrendering to the love of God, dying to the self.

◆neoplatonism|Select Works of Plotinus|Select Works, Section 679 (part 1)

“Section 40 40. That there can be no intellection in the First will be patent to those that have had such contact; but some further confirmation is desirable, if indeed words can carry the matter; we need overwhelming persuasion. It must b…”

Both passages discuss the nature of the good or holiness and the role of the intellect or spiritual life in attaining it. They emphasize the importance of transcending the self and focusing on the divine or higher principles, though they come from different religious traditions.

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

“I can very well conceive, from what you have said, the condition of that heroic enthusiast, who says, "My hopes are ice and my desires are glowing," because he is not in the temperance of mediocrity, but, in the excess of contradictions, hi…”

Both passages explore the theme of internal conflict and the struggle between opposing forces within the individual. They discuss the tension between spiritual aspirations and human limitations, highlighting the paradoxical nature of existence and the pursuit of virtue or holiness.

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

“So that, finding himself thus ascending and descending, he feels within his soul the greatest dissension that is possible to be felt, and he remains in a state of confusion through this rebellion of the senses, which urge him thither where…”

Both passages explore the inner conflict and suffering experienced in the pursuit of love or divine connection. They highlight the paradox of desiring something that brings both torment and hope, and the acceptance of this state as part of a deeper spiritual journey.

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

“That is a maxim of the Epicureans which, being well understood, would not be considered so unworthy as the ignorant hold it to be, seeing that it does not detract from what I have called virtue, nor does it impair the perfection of firmness…”

Both passages discuss the concept of transcending physical suffering and achieving a state of spiritual perfection or blessedness. They emphasize the idea of being absorbed in higher virtues or divine love, which allows one to overcome or not feel physical pain or worldly afflictions.

◆renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|First Dialoguec

“And I will say, because to me this pain Is dearer than all other pleasures are. Mar. In reference to this I told you that although one should be attached to corporeal and external beauty yet he may honourably and worthily be so attached;…”

Both passages discuss the journey from earthly beauty or suffering to divine beauty or grace, emphasizing the transformative power of this journey. They share a mystical focus on elevating the soul through contemplation and suffering, though they come from different religious traditions.

◆renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|First Dialogueh

“If one aspires to the supreme splendour, let him retire as much as he can, from union and support, into himself (Di sorte che non sia simile a molti, per che son molti; e non sia nemico di molti per che son dissimili), so that he be not lik…”

Both passages emphasize the importance of introspection and focusing on one's inner self rather than external distractions or the multitude. They also highlight the need to overcome personal struggles and vices to achieve a higher spiritual state.

◆taoism|Tao Te Ching|Chapter 48

“He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Tao (seeks) from day to day to diminish (his doing). He diminishes it and again diminishes it, till he arrives at doing no…”

Both passages emphasize the importance of self-diminishment and non-attachment. The Tao Te Ching advocates for diminishing one's actions to achieve a state of non-action, while the Christian passage encourages focusing on one's imperfections and surrendering to God's will, both leading to a higher spiritual state.

◆taoism|The Writings of Chuang Tzu (Inner Chapters)|Book 127 (part 3)

“228 (virtue) which is internal, and not an adjunct of the body, and yet you are continually directing your attention to my external body;--are you not wrong in this?' Dze-khân felt uneasy, altered his manner and looks, and said, 'You need n…”

Both passages emphasize the importance of inner virtue and humility, and the limitations of external appearances. They also highlight the idea of personal transformation and the pursuit of a higher spiritual state, despite physical limitations or societal perceptions.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XVIII (part 11)

“In an ardor of proselytism, desiring to popularize his moral views, he begins quite definitely to regard everything which is not in accord with his morality as hostile to it. All this becomes "black" in his eyes. Starting with the idea of…”

Both passages discuss the nature of moral and spiritual knowledge, emphasizing the importance of seeking truth and the dangers of moral tyranny or self-righteousness. They also highlight the role of inner transformation and the limitations of human perception in understanding higher truths.

◆western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 11)

“Let not thy Left Eye deceive thee, by making continually one representation after another, and stirring up thereby an earnest longing in the self-propriety; but let thy Right Eye command back this Left . . . And only bringing the Eye of…”

Both passages discuss the inner transformation and mystical experiences of the soul, emphasizing the realization of divine truths and the surrender of the self to a higher power. They share a focus on the internal struggle and the ultimate unity with the divine, though they come from different mystical traditions.