The Human Body in Symbolism-c

Philosophically speaking, form, being a part of spirit, is within spirit; but: spirit is more than the sum of form, As the material nature of man is therefore within the sum of spirit, so the Universal Nature, including the entire sidereal system, is within the all-pervading essence of God--the Universal Spirit. THE TETRAGRAMMATON IN THE HUMAN HEART. From Böhme's Libri Apologetici. The Tetragrammaton, or four-lettered Name of God, is here arranged as a tetractys within the inverted human heart. Beneath, the name Jehovah is shown transformed into Jehoshua by the interpolation of the radiant Hebrew letter סה , Shin. The drawing as a whole represents the throne of God and His hierarchies within the heart of man. In the first book of his Libri Apologetici, Jakob Böhme thus describes the meaning of the symbol: "For we men have one book in common which points to God. Each has it within himself, which is the priceless Name of God. Its letters are the flames of His love, which He out of His heart in the priceless Name of Jesus has revealed in us. Read these letters in your hearts and spirits and you have books enough. All the writings of the children of God direct you unto that one book, for therein lie all the treasures of wisdom. * * * This book is Christ in you." *** According to another concept of the ancient wisdom, all bodies--whether spiritual or material--have three centers, called by the Greeks the upper center, the middle center, and the lower center. An apparent ambiguity will here be noted. To diagram or symbolize adequately abstract mental verities is impossible, for the diagrammatic representation of one aspect of metaphysical relationships may be an actual contradiction of some other aspect. While that which is above is generally considered superior in dignity and power, in reality that which is in the center is superior and anterior to both that which is said to be above and that which is said to be below. Therefore, it must be said that the first--which is considered as being above--is actually in the center, while both of the others (which are said to be either above or below) are actually beneath. This point can be further simplified if the reader will consider above as indicating degree of proximity to source and below as indicating degree of distance from source, source being posited in the actual center and relative distance being the various points along the radii from the center toward the circumference. In matters pertaining to philosophy and theology, up may be considered as toward the center and down as toward the circumference. Center is spirit; circumference is matter. Therefore, up is toward spirit along an ascending scale of spirituality; down is toward matter along an ascending scale of materiality. The latter concept is partly expressed by the apex of a cone which, when viewed from above, is seen as a point in the exact center of the circumference formed by the base of the cone. These three universal centers--the one above, the one below, and the link uniting them-represent three suns or three aspects of one sun--centers of effulgence. These also have their analogues in the three grand centers of the human body, which, like the physical universe, is a Demiurgic fabrication. "The first of these [suns]," says Thomas Taylor, "is analogous to light when viewed subsisting in its fountain the sun; the second to the light immediately proceeding from the sun; and the third to the splendour communicated to other natures by this light." Since the superior (or spiritual) center is in the midst of the other two, its analogue in the physical body is the heart--the most spiritual and mysterious organ in the human body.