SCIENCE, MEANING & EVOLUTION:

THE COSMOLOGY OF JACOB BOEHME

By Basarab Nicolescu

Foreword by Joscelyn Godwin

Afterword by Antoine Faivre

Translated from the French by Rob Baker

CopyrightBasarab Nicolescu 2013

Jacob Boehme Online

FOREWORD

SINCE this is a book about the union of opposites and the reconciliation of contraries, it will

probably appeal to two distinct types of readers. First, there will be those who suspect that modern

science may be teetering on the edge of an abyss of discovery as formidable as the Copernican

Revolution. To them this Foreword is addressed. Second, there are those already familiar with

Jacob Boehme or with Western esotericism, who feel that their philosophic studies cannot be

isolated from the scientific problems of today. Antoine Faivre’s Afterword will speak to that

constituency.

What common ground could possibly serve for a conversation between Basarab Nicolescu, a

modern physicist, and Jacob Boehme, a Renaissance visionary? To most people science is fact,

imagination is fiction, and that is the end of the matter. Yet this very split, which was opening in

Boehme’s century and which may begin to close in our own, is the symptom of a perilous

disharmony in our inner and outer worlds. Several decades ago there was a noisy debate, opened by

the British scientist C.P. (later Lord) Snow, who was also a popular novelist, concerning what he

called “the Two Cultures." Snow warned that the scientific and the humanistic communities were

growing further and further apart, to the degree that a member of one “culture” was not only

incapable of understanding the language and interests of the other, but did not even value them. The

scientists had become enmeshed in a world of technology and quantitative thinking, to which the

qualitative world of arts and letters, philosophy, and religion was at best a pleasant garnish; while

the humanists were quite content to be mathematically and scientifically illiterate, secure in the

superiority of their pursuits to dirty jobs like engineering. Snow left his audience in no doubt about

the potential danger of such a cleavage.

If there has been any improvement in the situation since those early 1960s, it is probably thanks to

the scientists, and especially to physicists, many of whom have been driven by the discoveries of

this century to become “metaphysicists.” There is a certain hierarchy among scientists, in the sense

that the principles on which one science is based serve another as materials for study. Engineers and

other technicians do not need to argue about the principles handed to them by the theoretical

sciences, such as biology, chemistry, and physics. Biologists, generally speaking, rely on the laws

of chemistry, while chemists take for granted the principles of physics. Yet the chemists’ useful

models of atomic structure are fictions to the contemporary physicist. Can one go a stage further,

and say that the principles taken for granted by the physicist are studied by the metaphysicist? In

some circles, one might be forgiven for such talk, since at its highest and most speculative levels,

physics now investigates what is beyond (meta) the physical world, and treats –with what surprise

at its own audacity! – the very questions of being and non-being that were once reserved for

philosophers.

Humanists might object to the idea of a parallel hierarchy being drawn among their own disciplines,

unless they remember that Theology was traditionally regarded as reigning like a queen over the

Liberal Arts, the latter being based on human investigation rather than on divine revelation. But

what discipline is it that studies the principles of theology? It is a delicate question, to which a

number of answers are possible. First, and least likely to be of interest today, is the denial that any

discipline could exist above the “revelations” of scriptures such as the Torah, Quran, or New

Testament. That is the exoteric view. Second, and more positively, there is metaphysics, the study

of the principles of existence and nonexistence, including those of God. This is unbounded by the

dogmas of any one religion, since its principles, if true, must be universal. Metaphysics is an

esoteric study, in the sense that it concerns not the outward forms but the “inward” ( eiso) side of

religion. Basarab Nicolescu refers to one particular development of it, associated with the name of

Rene’ Guénon, under the name of “Tradition.” Third, there is theosophy, broadly definable as the

experiential study of things divine.

The theosophical investigation of the powers behind and within the universe, which some call God

or the gods, is rightly held in suspicion: history is too full of cranks and fanatics who have

pretended to such intimacy. Very occasionally, however, a theosopher appears whose claims

demand serious attention by those in search of wisdom. Jacob Boehme is such a one: his claim rests

both on his unimpeachable personal integrity, and on the spiritual fruitfulness of his theosophic

findings. Now, if Basarab Nicolescu is correct, there is a third warrant, in the applicability of

Boehme’s system to the problems facing modern science, and indeed modern humanity.

The reader will find in this book an admirably lucid summary of some of Boehme’s findings,

supplemented by primary sources from the theosopher’s own writings. If fruitfulness is at issue,

then this book is one of the richest fruits to grow from the Boehmian tree. Put as simply as possible,

its thesis is that Boehme, through some faculty of supersensory vision, was able to behold the

principle behind the creation and evolution of the cosmos. If that were in any way true, such

knowledge should definitely be of interest to contemporary science. Moreover, Boehme does not

stop at explaining how the cosmos came into existence – an unsolved question, but one with which

physics is at least comfortable – but continues to explain how and why it has evolved since then. In

order to discuss this, he is obliged to touch on the ultimate qualities of good and evil and on their

deepest roots in the divine nature. The time has come, Basarab Nicolescu suggests, for science to

stop cutting itself off from such matters and concerns, as if they were any less “real” than the waves

and particles to which physics has reduced our world.

Boehme’s first principles are the three metaphysical forces behind the universe’s existence. They

begin not with God, which is the first Being, but with the Ungrund of Non-being (or Beyond-being)

in the Sight of which even the Creator and its cosmos are as nothing, yet which paradoxically gives

rise to them both. Here Boehme raises to its uttermost limit the hermetic principle of polarity as the

generator of existence, and also plumbs to its depths the problem of what we experience as evil.

Boehme’s second series of principles, seven in number, unfurl the development of the cosmos and

of its creative witness, the human mind and soul, revealing the tragedy and the promise that underlie

cosmic and human evolution.

In his deservedly popular work, A Brief History of Time (New York: Bantam Books, 1988), Stephen

Hawking concluded with enigmatic musings on the existence or non-existence of God, in a

dramatic demonstration of how physics precipitates such questions nowadays. Unfortunately the

dialogue between Hawking and his readers could not proceed further, because it was couched in the

language of theology, not that of metaphysics and still less of theosophy. Hawking was writing for

people who, if they had any religious beliefs, were likely to have exoteric ones. Hence the question

of what God is and whether it “exists” could not be treated with the requisite subtlety.

While Hawking’s book began with an exposition of physics and astronomy, and ended with a

theosophic question, this book begins with an exposition of Boehme the theosopher and ends with a

questioning of science no less searching than the challenge Hawking offered to the theists. Yet there

is perhaps more hope for the present approach, since it is founded on the principles of esotericism.

Physics itself has been compelled to become “esoteric,” i.e., to go beyond the nineteenth-century

images of reality that are still acceptable to the majority of mankind. This compulsion has come

from what one can justifiably call the visions and illuminations of Max Planck, Albert Einstein,

Niels Bohr, Werner Heisenberg, et al. – all men of a distinctly metaphysical temperament. Religion,

on the other hand, has declined to listen to theosophers such as Plotinus, Meister Eckhart, and

Boehme, and is thus mired in exoteric stagnation. Only within a doubly esoteric framework can the

two cultures be reconciled.

It is moving to witness this encounter of a sophisticated and cosmopolitan physicist with a man

from the opposite end of the modern age: blunt, unschooled, and untraveled except on inward paths.

Especially impressive is Nicolescu’s humility in the face of the shoemaker’s revelations. That it

might fall to the destiny of Boehme’s work to break the imaginal and moral impasse of modern

science borders on the incredible. Yet within these pages, the inconceivable has actually taken

place.

Joscelyn Godwin

TRANSLATOR’S NOTE

BOTH in the main section of this book about Jacob Boehme and in its appendices, we have

employed the standard English translations of Boehme’s own writings by John Sparrow ( The

Aurora, Concerning the Three Principles of the Divine Essence, and Mysterium Magnum) and John Rolleston Earle ( Six Theosophic Points, Six Mystical Points and Mysterium Pansophicum), just as

the standard French translations of Boehme’s German original were used in the original French

edition of this book.

Sparrow’s translations were done in England in the mid-seventeenth century; they have a somewhat

old-fashioned ring to them at times, but no other English translation has ever captured the brilliantly

bombastic style of Boehme in quite the same way.

Since it is currently difficult to find any of Boehme’s longer major works in English, the selections

made by Basarab Nicolescu from Boehme’s own texts become all the more valuable. The reader

who wishes to read further in Boehme might try: Jacob Boehme: Essential Readings, edited and

introduced by Robin Waterfield (Wellingborough, England: Crucible/Thorsons, 1989), a good

selection of snippets with, unfortunately, no indication of sources or translators ; The ‘Key’ of Jacob

Boehme, translated by William Law (Grand Rapids, MI: Phanes Press, 1991); The Way to Christ,

translated by John J. Stoudt (Westport, CT: Greenwood Publishing Group, 1979); and a number of

shorter works, including Six Mystical Points, Of the Supersensual Life, and Fundamental Statement

Concerning the Earthly and Heavenly Mysteries ( Mysterium Pansophicum) (all from Holmes

Publishing Group, P.O. Box 623, Edmonds, WA 98020). Most of the Holmes editions are the John

Sparrow translations, and the company intends to bring out The Aurora, The Threefold Life of Man,

and Forty Questions of the Soul in the near future.

Basarab Nicolescu is eminently qualified to undertake this study of Jacob Boehme’s ideas in the

light of contemporary science. A leading theoretical physicist in Paris at the Centre National de

Recherches Scientifique, he has also been a major force in advocating a “transdisciplinary”

approach in modern science and culture, an effort he describes as “a first step towards a dialogue

between different fields of knowledge,” particularly between science and traditional religious ideas.

He was among sixteen thinkers from around the world who participated in a UNESCO conférence

called “Science and the Boundaries of Knowledge: The Prologue of Our Cultural Past” in Venice in

March, 1986.

Born in Romania, he moved to Paris in 1968 and obtained his doctorate at the University of Paris.

His own writings include the groundbreaking and award-winning study of elementary particle

physics, Nous, la particule et le monde (Paris: Le Mail, 1985). In examining Boehme’s ideas in

terms of contemporary physics, the author quotes extensively from a number of modern scientific

studies, both popular and academic; when English editions of these books exist, we have cited the

publishing information in the footnote sections at the end of each chapter, but it was not possible to

check the English editions of each of these works, so some of the citings have been translated from

the French (and may be at some variance with the American or British editions).

Basarab Nicolescu has graciously looked over this translation for accuracy, as has PARABOLA’s

founder and editorial director, D.M. Dooling. The translator also wishes to thank Joscelyn Godwin,

David Appelbaum, Jean Sulzberger, and Paul Jordan-Smith for reviewing the manuscript and

offering helpful suggestions.

Rob Baker

PREFACE

WHY WRITE about Jacob Boehme today?

Some possible misunderstandings need to be cleared up, right from the start.

Jacob Boehme (1575-1624) is a giant in Western thought and his writings have been the subject of

countless able, scholarly commentaries. Fairly unknown in France outside of a small circle of

specialists, Boehme at least has benefited from two critical analyses available to a wider public: La

Philosophie de Jakob Boehme by Alexandre Koyré 1* and La Naissance de Dieu 2 by Pierre

Deghaye. The present book is neither a scholarly study nor a popularization of Boehme’s thinking,

for the author’s own area of specialization is elsewhere, in the field of science. It is simply a

question of presenting an entrance gate: a personal reading, offered by a modern man of culture

interested in the advent of a new rationality in today’s world.

Another misunderstanding, leading inevitably to such self-interested considerations as “a great

mystic seen by a contemporary physicist” or “physicists and the irrational,” also ought to be

dispelled vigorously. First of all, Boehme is not really a mystic, but rather a representative of

gnostic thought. The work of the man whom Hegel called “the foremost German philosopher” 3 and

who exerted a definite influence on personalities as diverse as Newton, Novalis, Schlegel, Goethe,

Fichte, or Schelling is an integral part of our culture. Thus it is normal that a physicist who is

convinced that science is a part of culture, and that a dialogue between different forms

of knowledge is more necessary today than ever before, should examine Boehme’s work from a

modern perspective.

More precisely, this book arose out of the encounter between a passionate interest and a question.

My reading led me by chance to discover the writings of Boehme a little more than fifteen years

ago, and it was a revelation. Indeed, Boehme has the reputation of writing in a highly obscure way,

and his language can perplex and even irritate a modern reader. But when the framework of

symbolic interpretation – the only appropriate one – is used, Boehme’s writings become crystal

clear and can be read as easily as a detective novel – a novel about everything which exists or is

conceivable: divinity, the cosmos, ourselves.

This passionate interest helped me to explore a question that I had already formulated in my book,

Nous, la particule et le monde: 4 how did it happen that modern science was born in the West?

Numerous works in the tide of orientalism that sweeps over us today state that Eastern concepts are

very like those which form the basis of modern physics. But nevertheless modern science was born

here, in the West. Historical or economic arguments are not enough to answer so vast a question.

An in-depth study of a way of thinking and imagining that leads to a certain vision of the world,

characteristic of a given epoch, is indispensable for a rigorous approach to this question. In this

context, the work of Boehme seems to me an exemplary case, showing in a typical way a whole

spiritual and cultural environment that contains the seed of modern science.

Boehme’s work can lead us even further, helping us discover the existence of a basic link between

Western tradition and modern physics. Modern science defines itself, on the whole, by its breach

with religion and Tradition, like a baby which has left its mother’s womb. But doesn’t a baby, even

when grown, in spite of everything retain a link with its mother, even if the link is only genetic? In

our time, the split between science and Tradition is made absolute by proclaiming that any coming

together of the two is dangerous and illusory. 5 Exceptions to this bias are rare, though I could cite

* In order not to overload the text, most notes are grouped at the end of each chapter.

the important work of Charles Morazé, Les Origines sacrées des sciences modernes. 6 In gathering

the fruits of prolonged scholarly research, Morazé has succeeded in identifying some structural

constants, such as three-sided and four-sided figures, which cross the boundaries between science

and Tradition. But I believe it is possible to establish that the work of Boehme, examined anew as

exemplary, permits us to broaden this somewhat narrow framework. We can then discover, through

admittedly different methodologies, a continuity on a higher level of a true vision of the world,

which is nourished by everything that historical time can bring to it.

The reader should understand that I firmly place the writings of Boehme in modernity. I share

completely the opinion of Deghaye, when he affirms: “We do not make of Boehme the precursor of

modern philosophy. We consider his wisdom for itself. . . . The offshoots of his teaching often

concealed that wisdom. In order to rediscover Boehme, we must disengage ourselves from romantic

literature and idealistic philosophy. We should especially forget Hegel.” 7 But I find Deghaye more

difficult to follow when he writes: “Boehme is not in the least a modern philosopher. His thought is

not developed on the plane of abstract thinking.” 8 Why reduce all modern philosophy to abstract

thought? It is true that the label can be applied to a good deal of Western philosophy, with its strong

literary tradition, which ignores the lived, the experiential aspect of life – and especially ignores

science. More precisely, most philosophers either prefer to ignore science completely, conceiving of

it as a group of technically operative recipes with nothing to say on the ontological plane, or they

invoke it from time to time as a passing illustration. However, science today is capable of giving a

new inspiration to philosophy. It cannot be reduced to abstract thinking: it is concerned essentially

with Nature’s resistance to our representations and to our experiences. In this sense, science

represents moments of the history of reality. How can one conceive of a modern philosophy which

ignores the history of reality?

Therefore I consider Boehme to be not a precursor of modern philosophy, but a modern philosopher

himself. His writings are alive, like all the great texts of mankind: they nourish themselves on time

and on history. It is true that his work is founded on a lived experience which perhaps, in its deep

roots, is imagined outside of geographical space and historical time. But it offers us a vision of the

double nature of Nature: a Nature which is at once eternal and anchored in time.

Like a modern physicist, Boehme is haunted by the idea of the invariance of the cosmic processes

and by the paradoxical coexistence of unity and diversity. All is movement, in a continual creation

and annihilation, in a perpetual genesis where nothing is stable and permanent. But this movement

is not chaotic or anarchic; it is structured, organized by virtue of an order that is certainly complex

and subtle, but nevertheless perceivable. As Boehme says to us continually, “even God is begotten

by this movement, he is born not in the world but with the world.”

The absence of a system of values adapted to the complexity of the modern world could lead us to

the self-destruction of our own species. The formulation of a new philosophy of Nature seems to

me, in this context, of immediate urgency. Jacob Boehme is among us in this quest: he is our

contemporary.

NOTES

1. Alexandre Koyré, La Philosophie de Jakob Boehme (Paris: Vrin, 1971).

2. Pierre Deghaye, La Naissance de Dieu ou La doctrine de Jakob Boehme (Paris: Albin Michel, Collection

Spiritualités Vivantes, 1985).

3. G. W. F. Hegel, “Conférences sur l’histoire de la philosophie,” 1817; in Jakob Boehme (Paris: Albin Michel, Collection Cahiers de l’Hermétisme, 1977), p. 111.

4 . Basarab Nicolescu, Nous, la particule er le monde (Paris: Le Mail, 1985).

5. Henri Atlan, À Tort et à raison (Paris: Seuil, 1986).

6. Charles Morazé, Les Origines sacrées des sciences modernes (Paris: Fayard, 1986).

7. Deghaye, p. 20.

8. Ibid., p. 19.

CHAPTER ONE

Jacob Boehme, the Man

TO THOSE familiar with the writings of Jacob Boehme, what is surprising about his life is its

relatively ordinary character: nothing could be further from the clichés associated with the lives of

mystics or illuminati.

This resident of Gorlitz, Germany, was a member of the Cobblers union, married a butcher’s

daughter, and fathered several children. After selling his shoemaking shop, he opened a yarn store.

According to Alexandre Koyré, “In 1619 and 1620 we see him in Prague dealing in woolen gloves,

which he buys from the peasants of the Lusace region to resell at the market.” 1 His enemy, Gregor

Richter, the leading pastor of Gorlitz, accused him of being a dangerous heretic, and Boehme was

persecuted and even jailed for a short time. And a few days after his death, the citizens of Gorlitz

shattered and vandalized the cross on his tombstone. But nonetheless Boehme died a quiet death, in

his own bed, after a relatively commonplace illness.

The mystery of Boehme is found elsewhere: in his experiences of “illumination.” At the age of

twenty-five, he had a revelation that was the basis for all his subsequent work: while gazing at the

brightness of a pewter vase, he felt himself suddenly engulfed by an extraordinary flow of

information about the hidden nature of things. This data was incomprehensible to him at first, and

he waited twelve years to understand what had been “given” to him in that unforgettable moment.

In our day, a person undergoing such an experience would immediately found a group of disciples

and start giving lectures and writing best sellers. But Boehme waited twelve years, in almost total

silence, in Order to analyze, decipher, and explain what he had “seen” in that moment of grace. Out

of this gestation came the magnificent and unique work, The Aurora. 2

Boehme remained very discreet about his experiences of illumination, especially the first experience

in 1600. But when he finally did discuss it, the force and the sincerity of his description were both

striking and troubling. In a letter addressed in 1621 to Caspar Lindner, the customs officer of

Beuthen, he wrote: “The gate was opened unto me, so that in one quarter of an hour I saw and knew

more than if I had been many years together at a University; at which I did exceedingly admire, and

I knew not how it happened to me; and thereupon I turned my heart to praise God for it. For I saw

and knew the being of all Beings; . . . also the birth or eternal generation of the holy Trinity; the

descent, and original of this world.” 3

In The Aurora, the essential character of his vision is affirmed with even greater clarity: “In this

light my spirit suddenly saw through all, and in and by all the creatures, even in herbs and grass it

knew God, who he is, and how he is, and what his will is: And suddenly in that light my will was

set on by a mighty impulse, to describe the being of God. But because I could not at once apprehend

the deepest births of God in their being, and comprehend them in my reason, there passed almost

twelve years, before the exact understanding thereof was given me. . . . So also it went with this

spirit: The first fire was but a seed, and not a constant lasting light: Since that time many a cold

wind blew upon it; but the will never extinguished.” 4

In spite of Boehme’s discretion, it is apparent that he must have passed through considerable inner

turmoil during these twelve years of silence, in his attempt to reconcile the richness of his

experience with the poverty of the written word to explain it. He speaks of a “horrible abyss”: “My

sun was often eclipsed or extinguished. . . .” 5 He writes also that “. . . . if the spirit were withdrawn

from me, I could neither know not understand my own writings.” 6 Boehme the cobbler and glove

merchant, responsible for the material needs of his own family, confesses sincerely the temptation

to give up: “For when I took care for the belly, and to get my living, and resolved to give over this

business in hand, then the gate of heaven in my knowledge was bolted up.” 7 But he did pass

through these inner trials and arrived at a powerful point of equilibrium, where the written word did

not betray the depth of the experience: “. . . . it is laid upon me as a work which I must exercise.

Therefore seeing it is my work that my spirit driveth, I will write it down for a Memorial, in such a

manner as I know it in my spirit, and in such a manner as I attained to it, and I will set down no

strange thing, which myself have not tried [and known], that I be not found a liar concerning myself

before God.” 8 How many books of philosophy would never have been written if others had

followed this splendid precept of Boehme?

Boehme mistrusted all proof by logical reason that was not based on inner experience and that,

going around in circles, could lead only to illusion and folly: “I have read the writings of very high

masters, hoping to find therein the ground and true depth; but I have found nothing, but a half dead

spirit. . . .” 9 As for his own method of writing, Boehme reveals clearly: “Thou must know that I do

not suck it out from the dead or mortal reason, but my spirit qualifieth*, mixeth or uniteth with God,

and proveth or searcheth the Deity, how it is in all its births and genitures. . . .” 10

He also wrote: “There ought no historical skill and knowledge to be sought for in our writings. . . .

* AUTHOR'S NOTE: The word “qualifieth” means, according to Louis Claude de Saint-Martin in his French

translation of The Aurora (L’Aurore naissante), “the active and simultaneous gathering of different faculties, which results in a mutual impregnation.”

Indeed we carry the heavenly treasure in an earthly vessel, but there must be a heavenly receptacle

hidden in the earthly, else the heavenly treasure is not comprised nor held. None should think or

desire to find the lily of the heavenly bud with deep searching and studying, if he not be entered by

earnest repentance in the New Birth, so that it be grown in himself; for else it is but a history, where

his mind never findeth the ground. . . .” 11

An inattentive reader might conclude that Boehme is an adversary of reason. At a recent colloquium

organized by the University of Picardy, one otherwise well-informed researcher affirmed in a

peremptory way that Boehme wishes “with hate and fury, to set reason and understanding against

each other.” 12 But this is absurd. His opposition is not to reason itself, but to dead reason, that

which is detached from all experience and born of purely mechanical mental association. Quite the

contrary, Boehme is a lover of reason and intelligence, and this book is precisely a testimony to

that. But the rationality found in his writing is a living rationality, rooted in experience. What did

those twelve years of silence represent if not sacrifice in the name of reason? Why else did he write

so many books, if not to try to explain, analyze, and rationalize that experience? Certainly this kind

of reason is far superior to that which we have become accustomed to from the glib spokesmen of

this century who are prophets of nothingness and emptiness, priests of nihilism, positivism and

mechanistic determinism.

The rationality of Boehme's work can be perceived through the metaphor of the tree, which recurs

often in his writings: "The garden of this tree signifieth the world; the soil or mould signifieth

nature; the stock of the tree signifies the stars; by the branches are meant the elements; the fruit which grow on this tree signify men; the sap in the tree denoteth the pure Deity." 13 In taking up this metaphor of the tree, Antoine Faivre grasps the contemporary importance of the rationality of

Boehme's work: "One can describe in a thousand ways a single tree, but Perhaps the descriptions all

owing between two poles: a tree completely naked and abstract, or a tree laden with a living

luxuriance. To the tree of Descartes, I would oppose this one of Boehme….Which means first of all

to see to it that our Western tree remains indeed alive, loaded with richly colored foliage and fruit;

that the sap nourishes it and permeates it; that it no longer resembles a dead tree in a wintry

countryside, like a formalized, abstract image of bloodless being." 14 This is an important

contemporary gamble for what is at stake is our own life and the life of our planet. What Boehme

has written about his epoch remains completely valid for our own world: "The holy light is

nowadays accounted a mere history and bare knowledge, and that the spirit will not work therein;

and yet they suppose that is faith which they profess with their mouths." 15

Jacob Boehme often declared himself a "simple man,"16 and he was baffled and astonished by the

totality of his work, which imposed itself on him as an urgent necessity. In fact, nothing seemed to

predispose him to this fundamental "opening" of 1600. What exactly was the nature of this

opening? From where did this extraordinary flow of data come, since it was certainly not drawn

from reading the few books present in his home? What is the mechanism by which reason succeeds

in deciphering the results of an experience which is on the whole irrational, without betraying it? In

the current state of understanding, it would be vain to try to respond to these questions. One might

well invoke the term “imaginal," introduced by Henry Corbin, 17 to designate the truly imaginary –

the creative, visionary, essential, fundamental; without this vision, the real dissolves in an endless

chain of veiled, deforming, mutilating images.

The challenge Boehme gambled on was, and remains, crucial – to reconcile opposing principles

while preserving their specificity: the rational and the irrational, matter and spirit, finality and

endlessness, good and evil, freedom and law, determinism and indeterminacy, the imaginary and

the real – concepts which appear, in the context of his philosophy, merely as laughably poor

approximations of far greater ideas.

Such a philosophy of contradictions, based primarily on inner experience, could express itself only

in an appropriate language, distinct from ordinary, discursive language founded on sound

Aristotelian logic. So it is not surprising that even lovers of Boehme's work are baffled by the

language he used. Alexandre Koyré, for example, considered Boehme "a barbarian." 18 He sees his

language as "embarrassing and stammering": "Boehme, as we have said, is one of the most

enigmatic thinkers in the universe, and his books are perhaps the most badly written in existence.

To express himself, Boehme writes as he speaks, and speaks only in the way he thinks. The spoken

word is for him definitely not an apparatus of conceptual notation; it is the living expression of a

living reality." 19 Koyré adds that "Boehme speaks of everything in relation to everything else. Each

of his works is a complete exposition of his whole system; and the repetitions are as frequent as the

contradictions. No one – except perhaps Paracelsus – speaks a language so barbaric, so clumsy." 20

Boehme himself recognized the difficulties of a language adapted to his philosophy: "O that I had

but the pen of man, and were able therewith to write down the spirit of knowledge. I can but

stammer of the great mysteries like a child that is beginning to speak; so very little can the earthly

tongue express what the spirit comprehending and understanding yet I will venture to try whether I

may procure some to go about to seek the Pearl, whereby also I might labour in the works of

God, in my paradisical garden of roses; for the longing of the eternal matrix driveth me on to write

and exercise myself in this my knowledge." 21

The miracle is that Boehme did rediscover for himself a language suitable to his philosophy: the

language of symbolism, which is, after all, commonly used in traditional thought. "The symbol is a

representation which makes a hidden meaning apparent; it is the epiphany of a mystery," 22 Gilbert

Durand has written. The symbol brings about the unity of opposites, and, in order to be understood,

presupposes the interaction of subject and object. It is founded on the logic of the included middle,

which demands a language that breaks with everyday, "natural" language.

The symbol is a marvelous living organism which helps us read the world. It never has an ultimate

or exclusive meaning. Its precision consists just in this fact, that it is capable of embracing an

unlimited number of aspects of reality. We are thus obliged to accept the relativity of our way of

looking at it: this relativity can be present only if the symbol is conceived of as in movement and if

we ourselves experience it. Symbolism entails a decreasing entropy of language, a growing order,

an augmentation of information and comprehension, as it crosses different levels of reality,

This is why it seems to me that one must read the works of Jacob Boehme for oneself to become

convinced of the precision of his language. Even if it is almost unanimously admitted by specialists

in Boehme's work that The Aurora is only a "first sketch" of his philosophic system, 23, 24 I am tempted to believe, with Hegel, that The Aurora remains his fundamental text, for, at least from my

point of view, it is there that the symbolic approach of Boehme manifests itself in all its richness

and splendor. The other books of Boehme, while stating with more precision the ideas already

presented in The Aurora and even introducing certain new ideas, represent, in my opinion, an effort

at rationalization in a language closer to binary logic, through a partial acceptance of symbols. This

explains, perhaps, the greater fascination that they can hold for the modern Western reader. But,

after all, the work of Boehme forms a whole, and the partial acceptance of symbols is almost as

enriching as the shock produced by the encounter with their full manifestation.

NOTES

1. Alexandre Koyré, La Philosophie de Jakob Boehme (Paris: Vrin, 1971), p. 51,

2. The Aurora, translated into English by John Sparrow, original edition published in 1656. (London: John M. Watkins, 1960, o.p.). [TRANSLATOR'S NOTE: In the original French edition, Nicolescu uses the standard French translation of this text , L'Aurora naissance, translated by Le Philosophe Inconnu [Louis Claude de Saint-Martin] (Milan: Arche, 1977). The verse/paragraph numbers within each chapter vary widely between the French edition and the Sparrow

English translation. References in these notes are to the Sparrow edition, with chapter numbers in Roman numerals followed by a colon, then verse numbers in Arabic numbers; page numbers of the Sparrow translation are also cited, designated by "p." or "pp." Occasional mention will be made of the French translation if variances with the Sparrow translation are of special interest. Many of these references appear in fuller context in the Appendix of selected writings by Boehme which forms the second half of this book.]

3. Jacob Boehme, letter to Caspar Lindner, in Jacob Boehme: Essential Readings, edited and Introduced by Robin Waterfield (Wellingborough, England: Crucible/Thorsens, 1989), p. 64

4. Aurora, XIX:13-14, 16: pp. 488-489.

5. Ibid. , XIII:24; p. 314.

6. Ibid, , III:112; p. 87.

7. Ibid. , XXV:6; p. 659.

8. Jacob Boehme, Concerning the Three Principles of the Divine Essence, translated by John Sparrow, 1648 (London: John M, Watkins, 1910, o.p. ), XXIV:I; pp. 658-659.

9. Aurora, X:45; pp. 217-218

10. Ibid. , XXIII:83; p. 631.

11. Three Principles, Appendix:23-24; pp. 769-770.

12. Heinz R. Schmitz, L'Expérience mystique de Jakob Boehme et son project philosophique, in Jakob Boehme, notes to a colloquium organized by Centre d’Études et de Recherches Interdisciplinaires de Chantilly (C.E,R.LC. ), (Paris: Vrin, 1979), p. 23.

13. Aurora, Preface: 7; p. 3.

14. Antoine Faivre, La Critique boehmienne de Franz von Baader ( Contribution a l’étude de influence de Jakob Boehme en Allemagne,) , in Jakob Boehme, C.E.R.I.C. colloquium notes, pp. 148-149.

15. Aurora, XX:13; p. 524.

16. Ibid. [TRANSLATOR'S NOTE: The French translation, " par un homme simple" ( L’Aurore naissante, II:46; p. 65) can indeed be rendered "by a simple man," though the Sparrow translation (II:8O; p. 65) opts for " in simplicity."]

17. Henry Corbin, Mundus imaginable ou l'imaginaire et l'imaginal, Conference of the Colloquium on Symbolism, Paris, 1964; text reedited in Henry Corbin, Face de Dieu, face de l'homme, << herméneutique et soufisme>> (Paris: Flammarion, 1983).

18. Koyré, p. 503.

19. Ibid. , p. xv.

20. Ibid. , p. xi.

21. Three Principles, VII.'16; p. 96.

22. Gilbert Durand , L' lmagination symbolique (Paris: Quadrige/P.U.F., 1984), p. 13.

23. Koyré, pp. xi-xii,

24. Even Louis Claude de Saint-Martin, the faithful translator of Boehme, considered The Aurora "the most informed of his works" in his Translator's Note to the French edition, L'Aurore naissante (Milan: Arché 1977), p. 8.

CHAPTER TWO

Structure and Self-Organization in the Boehmian Universe

FOR A contemporary reader, I think that perhaps the main interest in the writings of Jacob Boehme

springs from a single idea which serves as the axis of his cosmology: namely, that everything which

exists is ruled by a very small number of general laws. Boehme presents this in a strict, formal

schematic diagram, which he proposes as an interpretation of our world, of the entire cosmos, and

even of God himself. The conceptual plan is based on the interaction between a threefold logic or

structure and a sevenfold, self-organizing cycle or process. The implications of such a plan are

considerable in discussing such modern problems as freedom versus constraint, determinism versus

indeterminacy, order versus chaos, and evolution versus involution, and we shall analyze these in

detail.

The idea of a very small number of general laws is, from the start, extremely interesting: it

establishes a new method of approaching reality which can be called "hypothetical/deductive."

Foreseen by Kepler and established by Boehme, this method is found in science up to the present

day: a certain limited number of laws – often very abstract, mathematical, and removed from

directly observable reality – is postulated; the consequences of these laws are deduced; and then

these consequences are compared to experienced data. The reverse method, by which the attempt is

made to deduce general laws by starting with experienced data, belongs to sciences which are not

yet mathematized or formalized.

Moreover, the fact that Kepler (1571-1630) and Galileo (1564-1642) are the contemporaries of

Boehme (1575-1624) does not seem to be pure historical coincidence. Their works represent three

different branches of the same common trunk of Christian thought. It is a question of three different

crystallizations of one and the same cultural and spiritual environment: Boehme, the heretic of

Christian thought; Kepler, the man of transition between traditional thought and modern scientific

thought; and Galileo, the iconoclast and acknowledged founder of modern science.

One of the principal theses of this book is precisely the idea that Christian thinking on the Trinity –

of which Boehme's doctrine stands at the apex, in my opinion – constitutes the compost which has

allowed the birth of modern science. The question, "Why was modern science born in the West?" is

thus illuminated by a rather unexpected light.

A: THE THREEFOLD STRUCTURE

In the cosmology of Boehme, reality is structured in three parts, determined by the action of three

principles: "Now thus the eternal light, and the virtue of the light, or the heavenly paradise, moveth

in the eternal darkness; and the darkness cannot comprehend the light; for they are two several

Principles; and the darkness longeth after the light, because that the spirit beholdeth itself therein,

and because the divine virtue is manifested in it. But though it hath not comprehended the divine

virtue and light, yet it hath continually with great lust lifted up itself towards it, till it hath kindled

the root of the fire in itself, from the beams of the light of God; and there arose the third Principle:

And it hath its original out of the first Principle, out of the dark matrix, by the speculating of the

virtue [or power] of God." 1

These three principles are independent, but at the same time they all three interact at once: they

engender each other, while each remaining distinct. The dynamic of their interaction is a dynamic of

contradiction: one could speak of a negative force corresponding to the darkness, a positive force

corresponding to the light, and a reconciling force corresponding to what Boehme called "extra-

generation." It is a question of a contradiction among three poles, of three polarities radically

opposed but nevertheless linked, in the sense that none of the three can exist without the other two.

The three principles have a virtual quality, for they exist outside our space-time continuum. As a

result they are, in themselves, invisible, untouchable, immeasurable: "We understand, then, that the

divine Essence in threefoldness in the unground* dwells in itself, but generates to itself a ground

within itself…though this is not to be understood as to being, but as to a threefold spirit, where each

is the cause of the birth of the other. And this threefold spirit is not measurable, divisible or

fathomable; for there is no place found for it, and it is at the same time the unground of eternity,

which gives birth to itself within itself in a ground.” 2 The foundation of the Trinity is "subject to no

locality, nor limit [number], nor place. It hath no place of its rest." 3

It is important to stress that it is exactly this process of contradiction which allows manifestation.

* TRANSLATOR'S NOTE: Boehme's term "unground" – Ungrund in German and sans-fond in French – refer to this mysterious "bottomless state" which at the same time serves as the base or foundation or ground where the Trinity dwells.

The hidden God ( Deus absconditus) is not pure transcendence. Through the two other poles of this

ternary contradiction, he can show himself, he can manifest, he can respond to the wish to

understand himself. Thus the three forces corresponding to the three principles will be present in

every phenomenon of reality: "And no place or position can be conceived or found where the spirit

of the tri-unity is not present, and in every being; but hidden to the being, dwelling in itself, as an

essence that at once fills all and yet dwells not in being, but itself has a being in itself." 4 God

hidden thus becomes God manifest ( Deus revelatus.)

In this context, it is extremely interesting to remark the role that Boehme attributes to our own

world.

The three principles engender three different worlds which moreover are overlapping – the world of

fire, the world of light, and the exterior world: "And we are thus to understand a threefold Being, or

three worlds in one another. The first is the fire-world, which takes its rise from the centrum

naturae….And the second is the light-world which dwells in freedom in the unground, out of

Nature, but proceeds from the fire-world….It dwells in fire, and the fire apprehends it not. And this

is the middle world….The third world is the outer, in which we dwell by the outer body with the

external works and beings. It was created from the dark world and also from the light-world….” 5

The exterior world, our world, appears as if it were a world of true reconciliation. It is not the world

of the Fall, the world of man's guilt, of his downfall into matter. As Pierre Deghaye remarks

pertinently, our world is a world of reparation: "The body of Lucifer is set on fire and it is

destroyed. But this body was the universe before ours. It is the result of this catastrophe and in order

to repair it that our world was created. Our world is the third principle.” 6

All the grandeur of our world resides in the incarnation of these three principles.

First of all, the threefold structure of reality is inscribed in man himself. Man is the actualization of

this threefold structure: "so also in like manner is every mass or seed of the Ternary or Trinity in every man," 7 Boehme tells us. Human nature, merging the three principles, "understands therefore, at least potentially, the totality of divine manifestation.” 8 What man makes of this human nature is,

of course, a whole other story. In our modern world, man has forgotten that he is potentially the

incarnation of three principles. The very words "three principles," not to mention their meaning,

seem to us strange and absurd. We are, evidently, far from the work of spiritual alchemy, based on

the balance of our own threefoldness, a work to which Boehme invites us, and which alone could

give this world a real meaning. Otherwise our world is dead, absurd, accidental.

But what interests us here in the first place is the manifestation of the threefold structure of all the

phenomena of Nature. Of course, one must not confuse "nature" 9 and "threefoldness" : " Nature and the Ternary are not one and the same; they are distinct, though the Ternary dwelleth in nature, but

unapprehended, and yet is an eternal band.…" 10 But in every phenomenon of Nature threefoldness

perpetually appears. The Trinity, this "triumphing, springing, moveable being" is the " eternal mother of nature. " 11 Even if the three principles are enclosed "in no time nor place," 12 they manifest themselves nonetheless in space and time. The third principle has a crucial role in this

manifestation; it is what "contains the fiat, the creative word of God." 13 Everything becomes a

trace, a sign of threefoldness: man, the planets, the stars, the elements. The alliance between nature

and threefoldness is eternal, but man has the choice between discovering and living this alliance or

forgetting, ignoring, and therefore disrupting it.

One thus understands the deep relationship between the thought of Boehme and that of Galileo,

even if it is implicit and surprising, for their languages are very different. When Galileo points out

the importance of experimental observation, separating experiment from sentient evidence (that

furnished by the sense organs), he is very close to Boehme, for whom nature is a manifestation of

divinity, and insofar as it is a manifestation, is measurable and observable. Both of them,

like Kepler as well, are haunted by the idea of laws and invariance. The idea that it must be possible to reproduce phenomena, fundamental for the methodology of modern science, comes in here. The

"new science" does not concern itself with singular phenomena but with those which are repeatable

and which submit to a mathematic formalization. Galileo, like Boehme, did not identify human

reason with divine reason. Maurice Clavelin points out that the position of Galileo "is lucid: created

by an infinite being, the world is on the scale of his reason, not human reason, which understands it

only within the limitations of its capacities, that is, through what it has in common with divine

reason; mathematics is precisely in this position." 14

But the difference between the two approaches, that of Galileo and that of Boehme, is also of

paramount importance. For Galileo, every divine "cause" must be excluded in the formulation of a

scientific theory, while for Boehme the comprehension of reality must take into account the

participation of the divine in the processes of our world. The mathematics of Galileo is strictly

quantitative, while that of Boehme is qualitative, of a symbolic order.

Since Nature has a double nature, so also does modern science. Modern science has been

developing itself for several centuries on the path traced by Galileo instead of the far more obscure

and complex one implicit in the works of Boehme. Galileo's success was staggering, as much on the

level of experiment as on that of theory. His technological applications, demonstrating the mastery

of man over nature, seemed to show the indisputable accuracy of this approach. Founded on binary

logic, that of "Yes" or "No," modern science reached its peak in the nineteenth century, in a scientistic ideology proclaiming that science alone, human reason alone, had the exclusive right-of-way to truth and reality (though the position of Galileo was, as we have seen, quite different: non-

positivist and non-scientistic). The scientistic ideology began to fall apart at the birth of quantum

physics, with the discovery of a level of reality that clearly differs from our own; this, in order to be

understood, seemed to demand a threefold logic, that of the included middle. 15 Moreover, an

unexpected encounter seems to be coming about just now between modern physics and traditional

symbolic thought. I have analyzed these aspects at length in my book, Nous, particular et le monde

l6 and I ask the reader to refer to that in order to avoid too many annoying repetitions here. In any

case, the resurgence of meaning' in modern physics is the sign of the double nature of modern

science: by excluding meaning from its domain, modern science rediscovered it, by means of its

own internal dynamic, on its own road.

Will there then be a return to the ideas of Boehme? It would be hazardous to formulate any such

affirmation. But what seems certain to me is the current necessity for formulating a new Philosophy

of Nature. Understanding Boehme's work thus has a real immediacy in this context today. A

comparison between his idea of threefoldness and that of modern thinkers such as Stéphane

Lupasco or Charles Sanders Peirce 18 would thus be highly instructive but it goes beyond the

framework of this book. It is sufficient to say here that astonishing correspondences can be

established between the threefoldness of Boehme, the triad of Lupasco (actualization, potent-

* AUTHOR 'S NOTE: The French word "le sens" (" meaning") has to be understood here in a very general philosophical, metaphysical, and experiential way. At its most basic, “meaning" refers to the fact that many processes which initially seem chaotic or disordered may, if properly studied, be seen to have a significance or direction that reveals the presence of order. In this sense, "meaning" and "laws" are intimately correlated. In a deeper way, and especially in Boehme's writings, "meaning" refers to the unitive interaction between different levels of reality, in a harmonious, evolutionary movement. More precisely, “meaning" is the contradictory encounter between presence and absence, things sacred and profane. In our physical universe, since consciousness is thought to be present only on the planet Earth, the individual and mankind have a cosmic role: to simultaneously discover and produce meaning.

Through his body, senses, and sensations, man becomes the cosmic instrument of "meaning." Experiences and experiments are two facets of discovering meaning. This is why the study of the universe and the study of man are complementary.

ialization, and the T-state, the “included middle" ), and the triad of Peirce ("firstness, secondness,

and thirdness," as he calls them). Boehme speaks of “three worlds," Lupasco of "three matters," and Peirce of "three universes." Indeed, the different triads evoked are far from identical. The source of

threefold thinking in Boehme, Lupasco, and Peirce is equally different: an inner experience on

Boehme's part, quantum physics for Lupasco, and mathematical graph theory for Peirce. But one

and the same law seems to manifest itself, under different facets, in all who think in threes, and it is

that which produces the threefold structure of reality, in all its manifestations. We are left to

understand how a virtual structure can set in motion the different processes of reality.

B: THE SEVENFOLD SELF-ORGANIZATION OF REALITY

If threefoldness concerns the inner dynamics of all systems, sevenfoldness is, according to Boehme,

the basis, in its inexhaustible richness, for the manifestation of all processes. Sevenfoldness

functions in continual interaction with threefoldness: it is precisely this interaction which furnishes

the key to a full comprehension of reality, at least in the view which Boehme proposes to us.

But, first of all, why choose the number seven? In the beginning it is difficult to understand why

any number, even on the level of symbolic thought, should be more important than any other, in an

absolute and definitive way. Why, for example, should the number 7 exclude all interest in the

numbers 4 or 9 or 137 or 1010? Of course, the mystic, theological, or symbolic value of the number

seven is well known. Alexander Koyré ’s thesis 19 provides an almost exhaustive list of the different

meanings of the number seven which could be applied, more or less, to Boehme's sevenfoldness:

the seven lights and the seven angels of the Apocalypse, the seven lower sephiroth of the Kabbalah,

the seven alchemical processes, the seven planets (a favorite hypothesis of Koyré ), and so forth.

Personally I think one can demonstrate that all these are false trails. Correspondences between the

different meanings of sevenfoldness could certainly be found, but I believe, for reasons I will

explain later, that Boehme had no exterior source of inspiration for his concept of sevenfoldness

other than his own vision. Moreover, sevenfoldness asserts itself in the philosophy of Boehme as a

relentlessly logical consequence (following symbolic logic, of course) of one of the keystones of his

thinking: that the basis of all manifestation must be in perpetual interaction with threefoldness.

It is amusing to ascertain that it is precisely this interaction which has plunged many of Boehme's

commentators, as Koyré told us, "into the most cruel difficulty." 20 Koyré himself speaks of the

"unhappy diagram of seven spirits that Boehme maintains against all odds." 21 He also says: “it

would not be easy to classify these seven powers into three principles and to coordinate them to the

three persons of the Trinity, but Boehme was never able to abandon this sevenfold framework." 22

Very fortunately, I would be tempted to add.

I do not pretend to offer a unique and definitive solution to this enigma, but I believe I can give a

perfectly coherent reading of it, on the level of symbolic logic, from Boehme's own texts alone.

For Boehme, "God is the God of order… Now as there are in him chiefly seven qualities, whereby

the whole divine being is driven on, and sheweth itself infinitely in these seven qualities, and yet

these seven qualities are the chief or prime in the infiniteness, whereby the divine birth or geniture

stands eternally in its order unchangeably." 23 Every process of reality thus will be ruled by seven

qualities,* seven spirit-sources, seven stages, seven patterns.

* AUTHOR ' S NOTE : Since "quality" is a key word in the cosmology of Boehme, it cannot be understood through any dictionary-type definition, Boehme's seven qualities are the intermediate, active, informational energies which give shape to all the various levels of reality. It is important to stress that the seven qualities are each generated by a particular interaction of the Three Principles, This explains a paradoxical and crucial property of these seven qualities: they are always the same, even though they adapt to the given level of materiality on which they are acting. Different levels of materiality do not imply different levels of the seven qualities. It is precisely this property of their always remaining the same which allows the possibility of cosmic unity, through the interaction of all levels of reality. Evolution itself – cosmic evolution, evolution of the individual, or evolution of mankind – therefore becomes possible.

The names which Boehme attributes to these seven qualities are poetic and highly evocative, but

they can appear somewhat naive and strange to the modern reader: Sourness, Sweetness, Bitterness,

Heat, Love, Tone or Sound, and Body. But what interests us here are not the names, but the

meanings which Boehme attributes to them in the context of sevenfoldness.

Restricted by everyday language, Boehme first adopts a linear, chronological description of how

these seven qualities are linked in the sevenfold cycle, but understanding them comes through a

simultaneous consideration of their actions. The spirit-sources all give birth to each other, yet each

remains distinct. Again, only a logic of contradictions gives us access to the meaning of Boehme's

sevenfoldness.

But to begin with, let us proceed, like Boehme, by stages. The three first qualities proceed from the

first principle. The God of the first principle is, for us, a God who is impenetrable and unknowable.

He appears to us like a God of darkness, a God of terrifying night, because he is unfathomable. One

cannot even truly call him God.

An intense and bitter struggle takes place among the first three qualities to permit this God of

darkness to know himself in his potentiality. Why does this struggle begin among three qualities

and not four or six? According to Boehme, the God of darkness, once started on the road to self-

knowledge, must submit to his own threefold nature.

The first quality will thus correspond to a negative force, to resistance, to a cold fire, responding to

the desire of the God of darkness to remain what he is, independent of all manifestation. The second

quality will correspond to a positive, fluid force, inclined towards manifestation and thus radically

opposed to the first quality: it is like what Boehme called a "furious goad." And then the third

quality appears like a reconciling force without which no opening towards manifestation would he

possible. The God of the first principle therefore will engage himself in a gigantic struggle with

himself. Nicolas Berdiaeff speaks rightly of a “divine tragedy" in the mystery of creation. 24 It is

quite simply a question of the death of God to himself as much as he is the God of pure

transcendence: "Boehme's God dies fore he is born," writes Pierre Deghaye. 25 This is an idea which

by self was enough to horrify the dogmatic theologians of the day and allow them to classify

Boehme easily as a heretic.

The merciless struggle among the first three qualities produces a true "wheel of anguish." The world

of the first triad of sevenfoldness is a "dark valley," 26 a virtual hell. Boehme speaks of "an anxious horrible quaking, a trembling, and a sharp, opposite, contentious generating." 27 Something must

happen to allow the "childbirth," the passage to life, to manifestation.

It is precisely at this point, when the wheel of anguish turns frantically on itself, in a chaotic,

infernal whirlwind, that a principle of discontinuity must be manifested, to open the way for true

evolutionary movement. This principle of discontinuity is none other than the third principle, which

appears as the fiat of manifestation, the creative word of God. Boehme calls this discontinuity a

"flash": "Behold, without the flash all the seven spirits were a dark valley…." 28 The insane movement of the wheel of anguish stops in order to transform itself into harmonious movement. It

is now that life can be born, that God is born. The fiat of manifestation, generated by the third

principle, becomes an integral part (although merely virtual, because it corresponds to an invisible

interruption on the level of manifestation) of the second triad of the sevenfold cycle, which equally

includes the fourth and fifth qualities: "Now these four spirits move themselves in the flash, for all

the four become living therein, and so now the power of these four riseth up in the flash, as if the

life did rise up, and the power which is risen up in the flash is the love, which is the both spirit, That power moveth so very pleasantly and amiably in the flash, as if a dead spirit did become living, and

was suddenly in a moment set into great clarity or brightness. " 29 The fact that the fourth and the fifth qualities are intimately linked to the lightning flash, and therefore to the third principle, is thus

clearly affirmed.

The cold fire of the first triad thus transforms itself into a hot fire from which light can burst forth:

"The fourth property thus plays the role of a turntable or pivot of transmutation for the whole

system," Jean-FranVois Marquet has written I would be tempted to say rather that the turntable is

located in the interval between the third and the fourth quality, for it is there that the action of the hat of life, of manifestation, takes place.

But "birth" does not mean a complete manifestation of the light. With the second triad, God is born,

he becomes conscious of himself, but he does not yet manifest himself fully, A second principle of

discontinuity must intervene so that evolutionary movement can continue. The fiat of affirmation,

of the light fully revealed, the heavenly fiat is necessarily the action of the second principle. "The second fiat is found at the fifth degree," Pierre Deghaye correctly affirms. 31 More precisely, it is found in the interval between the fifth and the sixth

quality.

The intervention of the second principle generates a new triad of manifestation ("triad," for each

principle must submit itself to its own threefold structure). This next triad is composed of three

elements: one virtual element (the interruption generated by the second principle), and two

qualities: Tone or Sound, and Body

The sixth quality is that of heavenly joy, like a joyful sound which runs through the whole

manifestation: "Now the sixth generating in God is when the spirits, in their birth or geniture, thus taste one of another, whereby and wherein the rising joy generateth itself, from whence the tone or tune existeth. For from the touching and moving the living spirit generateth itself, and that same

spirit presseth through all births or generatings, very inconceivably and incomprehensibly to the

birth or geniture, and is a very richly joyful, pleasant, lovely sharpness, like melodious, sweet

music. And now when the birth generateth, then it conceiveth or apprehendeth the light, and

speaketh or inspireth the light again into the birth or geniture through the moving spirit." 32 It is at

the level of the sixth quality that Boehme placed language, discernment, and beauty. 33

As for the seventh quality, it corresponds to full manifestation, to the "body" of God, which is none

other than nature itself: "Now the seventh form, or the seventh spirit in the divine power, is nature ,

or the issue or exit from the other six. [This seventh spirit] is the body of all the spirits, wherein they generate themselves as in a body: Also out of this spirit all figures, shapes and forms are imaged or

fashioned" 34 The seventh spirit encompassing the other six, and generateth them again: for the

corporeal and natural being consistent in the seventh." 35 The loop is thus closed: the seventh quality rejoins the first, but on another level, that of manifestation. The line changes into a circle:

paradoxically, in the philosophy of Jacob Boehme, the Son gives birth to the Father.

I confess I do not understand the perplexity of Boehme's interpreters regarding the interaction

between threefoldness and sevenfoldness, but the interpretation that I propose seems to me

d

coherent, rational, and completely conforming to Boehme's texts.

The cycle of manifestation ought to demonstrate the full power of threefoldness. This full power

obtains when each of the three principles manifests its own threefold structure, a structure which

results from the perpetual interaction between each principle and the other two principles. If each

principle does not have a threefold structure, the interaction between the three principles will be

mutilated or annihilated. As a result, the cycle of manifestation mus

t include nine elements (3 x 3 =

9). But two of the elements are virtual, invisible – they correspond to two interruptions. Therefore

d

on the visible, natural level, the manifestation cycle would have to be a sevenfold structure

n

(9 – 2 = 7).

e

s

s

But, taken in its entirety (including therefor

e the two intervals where the interruptions take place

that are produced by the action of the second and third principles), this cycle has a ninefold

structure' One sees therefore the fundamental importance that Boehme accorded to the number nine,

associating it with what he called the Tincture: "Boehme saw the temporal Universe as pe

, rmeated

by an immense current of life (Tincture ), which, born of the Principium or Centrum (Separator) of Divinity, discharges itself upon the world, penetrates it, incarnates itself in it, and vivifying it,

brings it back to God , The Tincture , which is the number nine, is the pure element, the divine

element." 36

Two supplementary remarks need to be mentioned for the clarification of certain aspects of the

cycle of manifestation.

First, we have spoken of two interruptions, of two fiats, linked to the second and third principles.

Why not speak of a third interruption, linked to the first principle? Certainly "in every will the flash

standeth again to [make an] opening," as Boehme has written. 37 But, the God of the first principle

is completely ungraspable by himself. To speak of a fiat bound to his will would be pure verbiage.

On the other hand, this God makes himself concrete in the first triad of the sevenfold cycle.

Secondly, the inversion between the action of the third principle and that of the second principle in

the course of the sevenfold cycle seems very significant to me: again, the third principle, that which

rules our own world, acts as a reconciling force between the first and the second.

It also might be instructive to make a comparative study between the cosmology of Boehme and

that of G.I. Gurdjieff (1877-1949). As with Boehme, the fundamental laws of the universe are, in

the cosmology of Gurdjieff, a Law of Three and a Law of Seven, and their interaction is expressed

as a Law of Nine. 38, 39 The threefoldness, sevenfoldness, and ninefoldness of Gurdjieff are not,

indeed, the same as those of Boehme; but their comparative study could reveal interesting

sidelights. We cannot attempt such a study here. But it is surprising to remark that not one of the

numerous analysts of Gurdjieff's ideas speaks of the striking analogy between his laws and those of

Boehme. Even his most informed biographer, James Webb, 40 cites Boehme only casually.

Boehme's sevenfold structure penetrates all levels of reality. The birth of God is repeated endlessly

throughout all these levels, in “signatures" or "traces." He writes: "The seven spirits of God, in the circumference and space, contain or comprehend heaven and this world; also the wide breadth and

depth without and beyond the heavens, even above and beneath the world, and in the world. They

contain also all the creatures both in heaven and in this world….Out of and from the same body of the seven spirits of God are all things made and produced, all angels, all devils, the heaven, the

earth, the stars, the elements, men, beasts, fowls, fishes; all worms, wood, trees, also stones, herbs

and grass, and all whatsoever is.” 41

At a certain level of reality, the sevenfold cycle can develop fully, can stop, or can even involve; the

different systems belong to a level of reality that enjoys the freedom of self-organization. The

divine Nature and its evolution is predetermined insofar as potentiality is concerned. But the

interruption characterizing the sevenfold cycle introduces an element of indeterminacy, of liberty,

of choice. As Koyré remarks: “The lightning flash is that of freedom introducing itself into Nature,

which is the opposite of freedom.” 42 In Boehme’s universe, determinism and indeterminacy,

constraint and freedom coexist contradictorily.

Is not the God of darkness, the magical source of all reality, in himself, the Great Indeterminacy?

But his “hunger and desire is after substance,” 43 and he is obliged to accept a certain determinism, a

certain “contraction.” As Deghaye points out, “In the Kabbalah of Isaac Luria, there is a similar

phenomenon: at the origin of all worlds, the Infinite contracts itself and thus begins the true drama,

in the bosom of Divinity.” 44 It is on this “divine tragedy” that the greatness of our own world is

founded: that of the full evolution of man. The self-knowledge of God thus rejoins the self-

knowledge of man.

NOTES

1. Jacob Boehme, Concerning the Three Principles of the Divine Essence, translated by John Sparrow, 1648 (London: John M. Watkins, 1910, o.p.), VI1:25; p. 100.

2. Jacob Boehme. Sex Puncta Theosophica or High and Deep Grounding of Six Theosophic Points: An Open Gate to

All the Secrets of Life Wherein the Causes of All Being Become Known, written in the year 1620. Translated into English by John Rolleston Earle as part of Six Theosophic Points and Other Writings (New York: Alfred A. Knopf,

1920, o.p.), 1:20,21; p. 18.

3. Three Principles, XIV:84: pp. 298-299.

4. Six Theosophic Points, 1:21; pp. 18-l9.

5. Ibid., 11:32-34, 37; PD. 3940.

6. Pierre Deghaye, LaNaissance de Dieu ou La doctrine de Jakob Boehme (Paris: Albin Michel, Collection Spiritualités Vivantes, 1985), p. 156.

7. The Aurora, translated into English by John Sparrow, original edition published in 1556-

(London: John M. Watkins, 1960, o.p.). XXV1:l06; p. 711.

8. Deghaye, p. 57.

9. See “The Double Nature of Nature” in Chapter Three.

10. Aurora, X12104; p. 257.

11. Ibid. II:59,60; p. 61.

12. Six Theosophic Points, II:2; p. 131

13. Gerhard Wehr, Jakob Boehme, translated into French from German by Paul Kellser, in Jakob Boehme (Paris: Le Rocher, Collection Cahiers de l’Heremetisme, 1977) p. 67

14. Maurice Claveline, Galilée, in Dictionnaire des philosophes, edited by Denis Huisman (Paris: P.U.F., 1984), pp.

999-1000

15. Stéphane Lupasco, L’Expérience microphysique et la pensée hurnaine (Paris: P. U.F., 1941); Le Principe d'antagonisme et la logique de l'énergie (Paris: Le Rocher, Collection L’ Esprit et la Matiére, 1987), preface by Basarab Nicolescu; Les Trois Matiéres (Paris: Coherence, 1982).

16. Basarab Nicolescu, Nous, la particule et le monde (Paris: Le Mail, 1985 ); see, in particular, the chapter

“Contemporary Physics and Western Tradition."

17. Bernard d’Espagnat, Une Incertaine Réalité (Paris: Gauthier-Villars, 1985).

18. Charles S. Peirce, Selected Writings (Values in a Universe of Chance), edited by Philip P.

Wiener (New York: Dover, 1966).

19. Alexandre Koyré, La Philosophie de Jakob Boehme (Paris: Vrin, 1971), pp. 125-129.

20. Ibid., p. 380.

21. Ibid., p. 146.

22. Ibid., p. 148.

23. Aurora, X1I:29,30; pp. 273-274.

24. Nicolas Berdiaeff, “Études sur Jakob Boehme,” in his introduction to his French translation of Mysterium Magnum (Paris: Éditions d’Aujourd’hui, 1978), vol. I, p. 12.

25. Pierre Deghaye, “Psychologia Sacra,” in Jakob Boehme, Albin Michel, op. cit., p. 204.

26. Aurora, XI:14-; p. 238.

27. lbid., XX1II:22; p. 617.

28. Ibid., X1:14; p. 238.

29. Ibid., X1:15, 16; p. 238.

30. Jean-Francois Marquet, “Désir et imagination," in Jakob Boehme, notes to a colloquium organized by Centre d’Études et de Recherches Interdisciplinaires de Chantilly (C.E.R.I.C.), (Paris: Vrin: 1979), p. 84.

31. Deghaye, La Naissance de Dieu, p. 181.

32. Aurora, XX1II:40-43; pp. 621-622.

33. 1bid.. X21; p. 207.

34. Ibid., XVI:6,7; p. 410.

35. Ibid.. XI:85; pp. 252253.

36. Koyré. p. 447.

37. Three Principles, XIV:67; p. 290.

38. P.D. Ouspensky, In Search of the Miraculous (New York: Harcourt Brace Jovanovich,

1949) [See especially Chapters 4-7.]

39. G.I. Gurdjieff, All and Everything: Beelzebub's Tales to His Grandson (New York: E.P. Dutton 1950). [See especially Chapters 17 and 40.]

40. James Webb. The Harmonious Circle (New York: G.P. Putnam‘s Sons, 1980).

41. Aurora.IX:74-77; p. 203.

42. Koyré, p. 252.

43. Six Theosophic Points, 1:27; p. 20.

44. Deghaile, La Naissance de Dieu, p. 33.

CHAPTER THREE

Must a Cosmology

of Self-Creation

Necessarily Be Tragic?

ACCORDING to Jacob Boehme, all creation begins in suffering, on the wheel of anguish. Even

God, in order to understand himself, must first die to himself so that he can be born. Certainly this

“death of God” has nothing in common with that phrase invented by modern philosophers: God dies

to himself in order then to take part in life, to show himself, to reveal all the powers which are

hidden inside himself. All cosmoses, all worlds (our own included), all creatures must pass through

the stages of the sevenfold cycle which begins in suffering: it is the price paid for the appearance of

“light,” of evolution. But does this mean the cosmology of Boehme is therefore intrinsically tragic?

This question is more timely than it first appears. Modern scientific cosmology (which concerns

only our own material world), founded on the theory of the Big Bang, offers us a fascinating and

baffling image of the evolution of our universe. Moreover, very often the language used (especially

in so-called popularizations) seems to come out of a text by Boehme. The universe was probably, at

the very beginning of the Big Bang, a ball of fire where an infernal temperature raged. An un-

differentiated energy animated a shapeless mass of quarks, leptons, and other particles, described by

a single interaction. This ball of fire potentially contained the whole universe. By a continual

cooling, the different physical interactions happened gradually, finally giving birth to galaxies, to

stars, to different suns, to planets, to life, to ourselves. It is astonishing that this growing complexity

of the universe passed through extremely narrow “windows”: strong restraints seem to have been

brought to bear on certain physical and astrophysical quantities (the age of the universe, the values

of different coupling constants that characterize the physical interactions, etc.) so that our universe

might actually appear. I am referring, of course, to the celebrated “anthropic principle,” 1 which is,

in my opinion, 2 a sign of a comprehensive self-consistency which seems to govern the evolution of

our universe. Moreover, the idea of a spontaneous appearance of the universe runs through many

important works achieved within the framework of quantum cosmology. The universe seems

capable of creating itself and organizing itself, with no external intervention.

But the fundamental questions of the understanding of this evolution of the universe remain

unsolved. How can we comprehend the fact that our time has risen out of timelessness, that our

space-time continuum has been generated by something of a different nature? What purpose is

served by all the very fine and precise adjustments between different physical parameters so that the

universe can be such as it is? All that, in order to lead up to the death of the physical universe, either

by progressive cooling (in the eventuality of an open universe, continually expanding) or by a

progressive heating (in the opposite scenario of a closed universe, which will end by contracting

itself incessantly)? Evidently some of these questions will be considered non-scientific, belonging

instead to the domain of philosophy. But these questions are ineluctably there.

A great physicist like Steven Weinberg (who is among the rare contemporary physicists who

consecrate a part of their studies to sound philosophical thought) does not hesitate to pose the

problem of the absurdity of the universe: “It is almost irresistible for humans to believe that we

have some special relation to the universe, that human life is not just a more-or-less farcical

outcome of a chain of accidents reaching back to the first three minutes, but that we were somehow

built in from the beginning . . . It is even harder to realize that this present universe has evolved

from an unspeakably unfamiliar early condition, and faces a future extinction of endless cold or

intolerable heat. The more the universe seems comprehensible, the more it also seems pointless.” 3

For his part, Edgar Morin, founder of an epistemology of complexity, poses the question of the

tragic character of the universe: “Isn’t the growing complexity only a detour in the generalized

disaster of a universe that is intrinsically and definitively tragic?” 4

Is the universe absurd? Tragic? Maybe, if one ignores the role of life, of man and his consciousness.

It is certain that modern science by itself could never respond to such questions: its own method-

ology limits the field of questions to those that can be answered. A new Philosophy of Nature,

attuned to the considerable attainments of modern science, is cruelly lacking. A contemporary

reading of the writings of Jacob Boehme could help us on the long road in search of this new

Philosophy of Nature.

A: ON THE NECESSITY OF A MIRROR: THE DOUBLE NATURE OF NATURE

There is a double meaning to the word “nature” in the works of Jacob Boehme, and to ignore that

would engender an endless series of annoying confusions. What Boehme calls the “Unground” or

the “Great Indeterminacy” is “outside of all nature.” 5 When this Great Indeterminacy consents to

respond to its own wish for self-knowledge, it simply dies and is reborn according to a divine

nature, regulated by the sevenfold cycle. God gains consciousness of his own divinity by engaging

himself in the sevenfold cycle, with its different stages: “The Father is called a holy God only in the

Son . . . In the fire he is called an angry God; but in the light or love-fire he is called the holy God:

and in the dark nature he is not called God.” 6 Thus the body of God engenders itself, as the

materialization of the sevenfold cycle. There is thus a certain degree of materiality in the body of

God, subject to its own time. This “divine substance, which is the heavenly flesh in the realm of

Wisdom [Sophia]” 7 gives the master key to the sevenfold cycle in the process of manifestation.

This sevenfold divine cycle will be the prototype of all the other sevenfold cycles acting at different

levels of reality. But if it were not a question, from the beginning, of a certain materiality, no

communication would be possible among all levels of reality. It is precisely this materiality which

conditions the passage of information among all these levels. The divine nature would be locked

into itself: “In the spiritual world there are only the properties of possibility,” Boehme tells us. 8 The

revelation, in this case, would be only a false, gratuitous, and useless revelation. It is here that the

necessity for the mirror appears; that is, the appearance of other levels of reality, possessing their

own degrees of materiality, which are going to make accessible the exploration of divine nature.

The other worlds, among them ours, will reflect the divine life as in a mirror. But to say “mirror” is

also to imply warping or “distortion.” The image in the mirror is not what looks at its reflection.

Thus, these other worlds will correspond to another nature – the creaturely nature. As Antoine

Faivre has aptly remarked: “There are two natures, the one ‘incorruptible,’ the other not. . . There

are two self – manifestations of God, one eternal and not creaturely, the other creaturely. If we do

not make this distinction maintained by Boehme, we fall into Pantheism.” 9

Thus Boehme uses two meanings for the word “nature,” and we must distinguish the two whenever

necessary. To be more precise, I am therefore going to write the word with a capital letter when I

wish to indicate both meanings at once – Nature which takes in both the divine and the creaturely

natures. “Nature” with a capital N thus refers to interaction among all levels of reality.

The interaction between these two natures explains the meaning that Boehme attributes to “God

revealed”: “The essences are his manifestation, and thereof alone we have ability to write; and not

of the unmanifested God, who, without his manifestation, also were not known to himself.” 10 It is

thus that the grandeur of our own world becomes evident and one can then understand in what sense

Boehme becomes ecstatic about the “wonders of the outward world.” 11

Everything, in this world, becomes a “sign” – a sign of possible evolution, of cosmic coherence:

“But here thou must elevate thy mind in the spirit, and consider how the whole nature, with all the powers which are in nature, also the wideness, depth and height, also heaven and earth, and all

whatsoever is therein, and all that is above the heavens, is together the body or corporeity of God;

and the powers of the stars are the fountain veins in the natural body of God in this world. Thou

must not conceive that in the body of the stars is the triumphing Holy Trinity, God. . . . But we must

not so conceive as if God were not at all in the corpus or body of the stars, and in this world.” 12

Again, only the contradictory logic at the foundation of symbolic thought can give us access to the

meanings that Boehme wants to transmit. The body of God is our nature, but only by a subtle and

alchemical operation of correspondences. The effects and phenomena manifesting themselves in our

world are certainly different from the effects and phenomena manifesting themselves in the divine

world or in other worlds. But there is a link between them which is produced by the engagement of

the different sevenfold cycles operating at different levels of reality. The body of God manifesting

itself in our own world is a corresponding image to the body of God manifesting the divine nature.

The purity of this image depends on us, on our capacity to explore and to live both our own nature

and the nature called “exterior.” Boehme does not confuse unity and diversity even when he says,

“all creatures of the world are only one and the same thing,” for he says to us at the same time that

“When I take up a stone or clod of earth and look upon it, then I see that which is above and that

which is below, yea, [I see] the whole world therein; only, that in each thing one property happeneth

to be the chief and most manifest; according to which it is named.”13 Using the terminology of

Stéphane Lupasco, one might affirm that, for Boehme, unity is potentialized, while diversity is

actualized, but one could not exist without the other. Their contradictory interplay is at the very

centre of evolution, whether our own evolution or that of the “exterior” world. This contradiction

Springs from the confrontation between two centers, two points of concentration of cosmic

energies: a centrum naturae or nature-centre, which expresses the tendency towards concretization

in the different material forms of nature, which can be seen, measured, and analyzed – and a centre

of light, which expresses the tendency towards spiritualization, towards communication with

different levels of reality. It is by the contradictory balance between these two centers that man

becomes the mirror of the universe: “for all is to be found in this World, yea in every thing that

liveth and moveth. . . . The divine virtue [or power discovereth, or] beholdeth itself in all things, as

it is written, The word is near thee, even in your heart and lips.”14

B: INSTANTANEITY AND NON-SEPARABILITY IN BOEHME’S COSMOLOGY

In the preceding chapter, the sevenfold cycle was described in a linear Way, as a succession of

chronological stages. But we have also seen that as it unfolds, the line changes itself into a circle,

and at the centre of the circle there appears “the heart of light, which the seven spirits continually

generate as a light of life.” 15

The cyclical nature clarifies for us the properties of these seven qualities or energies which operate

throughout the cosmos. These cosmic energies or “fountain-spirits" 16 are interdependent: they

permeate each other 17 in a “continual struggle of begetting, as in a love game.”18 As a result, it is

necessary to think of them as simultaneous: “These seven generatings in all are none of them the first, the second, or the third, or last, but they are all seven, every one of them, both the first, second,

third, fourth, and last. Yet I must set them down one after another, according to a creaturely way

and manner, otherwise thou couldst not understand it: For the Deity is as a wheel with seven wheels

made one in another, wherein a man seeth neither beginning nor end.” 19 The seven qualities or

energies thus engender each other, each one remaining distinct, according to the predominance of

one or another tendency in the process of manifestation.

Boehme thus arrived at a dazzling image of divinity as a wheel: an image charged with power that

is poetic, symbolic, and rational. One could cite entire pages from The Aurora here, but I will

content myself with one brief passage: “Suppose a WHEEL standing before thee, with seven wheels

one so made in the other that it could go on all sides, forward, backward and cross ways, without

need of any turning back or stopping. In its going, that always-one wheel, in its turning about,

generateth the others, and yet none of them vanish out of sight, but that all seven be visible or in

sight. The seven wheels always generating the naves in the midst or centre according to their

turning about, so that the nave stand always free without alteration or removing, whether the wheels

go forward or backward or cross ways or upward or downward. . . . And the seven wheels are

hooped round with fellies like a round globe. And yet that a man may see all the seven wheels

turning round about severally apart, as also the whole fitness or coming to pass of the frame, with all

its fellies and spokes and naves. The seven naves in the midst or centre being as it were one nave, which doth fit everywhere in the turning about. . . .” 20

This wheel, closed into a “spherical globe,” is also open. By the action of the second and third

principles in relation to the intervals of discontinuity mentioned above, the wheel contains within

itself all the other wheels of the sevenfold cycle, operating at different levels of reality. Life and

information flows to all these levels, but at the same time, divinity itself is nourished by the life and

movement of these levels. It is there that the divinity’s true self-knowledge resides, in this

interaction among all conceivable sevenfold cycles, which correspond to different degrees of

materiality. Thus in Boehme’s cosmology, there is outlined a majestic cosmic chain, which closes

on itself in a cycle without beginning or end. The universe appears as a grand whole, a vast cosmic

matrix where everything is in perpetual movement and energetic relationship. This vision is

astonishingly close to one which evolves from contemporary scientific thought, based on a study of

natural systems. 21 Thinkers engaged in any way on this path would find a great source of

inspiration and enlightenment in the writings of Boehme.

This interlocking of all the seven cycles inside each other determines the instantaneity and non-

separability acting in Boehme’s universe. The unity of this endless chaining together of different

cycles escapes the action of time, which operates on various levels of reality; the unity simply is,

outside of all time or space. It is in this sense that the wheel of divinity “always appears more and

more wonderful and marvellous, with its rising up, and yet abideth also in its own place.” 22

Boehme’s universe is also characterized by its non-separability. If one given sevenfold cycle is cut

off from the others, the movement of the whole stops and degenerates, as if disabled. It would be

very interesting to see in what measure the surprising idea of quantum non-separability, discovered

theoretically as well as experimentally in the field of quantum physics, might be interpreted

philosophically as a “sign” of generalized non-separability of the sort that characterizes Boehme’s

cosmology. Certainly one must not confuse the different levels of reality. Quantum non-separability

is a precise notion (in the scientific meaning of the term) and is thus very limited in its application.

According to Bernard d’Espagnat: “If the idea of an independefnt reality for man is to make any

sense, then such a reality must be non-separable. And by ‘non-separable,’ it must be understood that

if we conceive of reality as being made up of parts that can be localized in space, and these parts

interact in certain well-established ways when they are close together, then they will continue to

interact no matter what their distance from each other, in accordance with the action of

instantaneous influences.” 23 Boehme was moreover the first to warn us against the abusive

correlation of what is “seen” with phenomena of another nature. In speaking of the characteristic

properties of the components of the first triad of the septenary, he writes: “And these now have the

comprehensibility or palpability, and are the birth of the outermost nature.” 24 But we must avoid

confusing these tangible qualities with other qualities or energies of the sevenfold cycle. For there

we ourselves are fully implicated, by our sensibility, by our conscience, by our manner of

interacting with the world. Still, nothing forbids questioning what is “seen” in a much more

complex context, on the level of symbol, on the condition, of course, that this reading of the symbol

is coherent, founded not on superficial analogies but on strictly exact correspondences. Such a

reading is obligatory in a cosmology like that of Boehme, where everything is a “sign” of inter-

action with the rest of the cosmos. A “sign” is not a “symbol,” and a symbol is not reality. But the

dynamic of the sevenfold cycles in Boehme’s cosmology is a marvelous symbolic instrument for

deciphering the world.

C: UNITY IN DIVERSITY AND DIVERSITY THROUGH UNITY

It is difficult to understand how Boehme arrived at reconciling “unity” and “diversity” unless we

pay attention to his concept of “embodiment,” 25 in the sense of the “body” born through the

completion of the sevenfold cycle. But the body of one cosmos is not the same as that of another,

since the result of each cycle depends on laws belonging to that particular cosmos. But, according to

Boehme, the different sevenfold cycles are in communication with one another: the different bodies

would therefore be linked to each other, whether they are the body of God, the bodies of angels, the

bodies of demons, or our own bodies. All the different bodies thus form a single body: “For in the

innermost birth the upper and nether Deity is one body, and is an open gate.” 26 The different

configurations or different forms appearing in the different cosmoses certainly are impossible to

confuse with each other, but the interlocking of the different sevenfold cycles allows a certain

relationship to exist between these forms and configurations: “One world is in the other, and all are

only one.” 27 Our own body potentially contains within it the whole universe: “For the earthly body

which thou bearest is one body with the whole kindled body of this world, and thy body qualifieth,

mixeth or uniteth with the whole body of this world; and there is no difference between the stars

and the deep, as also between the earth and thy body; it is all one body. This is the only difference,

thy body is a son of the whole, and is in itself as the whole being itself is.” 28

It is true that “in that infiniteness of the flash, there is in every discovery of the whole in the

particular (in every reflection) again a centre of such a birth as is in the whole, ” 29 but at the same

time, in the process of the sevenfold cycle, there are “many thousand centres without number or

end.” 30 This contradiction is explained by the freedom and indeterminacy which are found in each

cosmos. In Boehme’s universe, not everything is predetermined: far from it. God did not even

foresee the fall of Lucifer. . . . Each cosmos is a determinate/indeterminate unity of contradictions.

The choice or free will acting in each cosmos is what determines what direction the sevenfold cycle

can take in that cosmos. The unity of which Boehme speaks concerns the completion of all the

sevenfold cycles, while the diversity appears in the process of each individual cycle, with its

fluctuations, hesitations, and distortions. Unity and diversity themselves form a contradictory pair;

which one becomes actual or which one remains potential depends on the time operating at that

particular level.

The unity of our physical world is again like a “sign” of this far greater general unity that Boehme

described. In this context, it is Interesting to note the proliferation of unified theories in contemp-

orary particle physics, all of which tend toward a single description of all physical interactions. In

these theories, our universe appears as a whole, from particle to cosmos. I have analyzed these

theories at length elsewhere; 31 here I will only say that “unity,” “unification” and even “unicity”

are words which have appeared more and more often in physics in the past few years. It is also

interesting to note that two contradictory aspects – the unity and diversity of physical interactions

can coexist in one and the same theory. Therefore it is perhaps no accident that the unification

theory currently most in vogue – the “superstring theory” – has its historical origin in the

“bootstrap” approach, a law of dynamics which states that the characteristics and attributes of a

certain physical entity are the result of interactions with other particles existing in nature: a particle

is what it is precisely because of all the other particles existing at the same instant. 32

It is not just in physics that this idea of unification is more and more frequently expressed. Under

different guises, it appears in other sciences as well. We can cite, for example, the “Gaia

hypothesis” of James Lovelock, 33 a fertile speculation on the scientific/ecological plane, which also

has astonishing epistemological implications: 34 the earth is seen as a living organism, with its own

intelligence about how to maintain its own life. It seems important to stress one aspect of both these

hypotheses, in the context being discussed. When either the “bootstrap principle” or the “Gaia

hypothesis” is taken in its most general sense, it is ineffective for formulating a scientific theory or

model. But if we consider them as partial meanings, they can lead to truly scientific approaches.

Everything that occurs seems to show that what is explored by scientific methodology is only a

partial aspect of an infinitely richer reality: a great number of scientific models can be founded on

one and the same hypothesis, whether it be bootstrap, unification, Gaia, or whatever, each of which

has its own value in investigating the properties of natural systems. These hypotheses represent in

turn individual facets of a general hypothesis of universal interdependence like that which is the

central thesis of Boehme’s cosmology. That very general hypothesis is still more ineffectual on the

direct plane of scientific methodology: its efficacy is found instead in the formulation of a world

vision which goes beyond the narrow framework of scientific methodology, without being

completely disconnected from it. Such a vision operates on the symbolic plane, which can be

extremely stimulating to the imagination of scientist of layman. Is not the true imagination the very

source of discovery of many great scientific theories? 35

An understanding of Boehme’s concept of the materiality of each cosmos is needed in order to see

the correspondences between his idea of unity and unity as it is spoken of in modern scientific

theory. When he writes: “Further, the sun is made or generated from all the stars, and is a light

taken from the whole nature, and shineth again into the whole nature of this world; it is united with

the other stars, as if itself together with all the stars were but one star” 36 – one has the impression of reading the text of a modern physicist, familiar with the bootstrap and the anthropic principles, who

is thus launching a new cosmic bootstrap hypothesis. The modernity of Boehme’s thought is

likewise linked to this idea which keeps coming back in different forms throughout his writing, that

nature is not accidental but exists to teach us something about ourselves through our interactions

with it. Edgar Morin takes pertinent note of the modern rebirth of the concept of Nature, which had

been expelled as a “romantic phantasm” by the science of the preceding century: “At the same time

that the universe is becoming strange, mysterious, frozen in space, yet burning and exploding

among the stars, terrifying with its black holes which drink their own light, the rebirth is taking

place of a Nature that is organic, complex, womblike, nourishing, and placental, at once enveloping

man and inside of him.”37

It is important to remember that in Boehme’s cosmology the qualities of the sevenfold cycle are

energies: they are the very source of movement. As a result a flow of energy endlessly floods the

whole cosmos to insure this interaction. Nothing is “empty” in the cosmos: “The whole deep

between the stars and the earth is inhabited, and not void and empty.” 38

The unity of the all the cosmoses corresponds to an energy which defies human understanding but

which manifests itself on all levels: “The place where the SUN is, is such a place as you may

choose or suppose anywhere above the earth; and if God should kindle the light by the heat, then

the whole world would be such a mere SUN; for that “same power wherein the sun standeth is

everywhere all over. . . .”39 Is the fabulous energy of the infinitely small that twentieth-century

physics has succeeded in discovering on the quantum level also a “sign” of this energy of unity? In

any case, it IS a well-known scientific fact that the smaller the area of exploration, the greater the

energy required to explore it. Everything indicates that an ever more immense energy seems to be

“hidden” in tinier and tinier places (and it is a good thing that it is “hidden,” given the murderous

folly of mankind). Any “point" is linked with the entire universe; it is like the universe in miniature.

For the sevenfold generative power is found everywhere, “even in the smallest circle that can be

imagined.” 40 Of course, once again, we must not confuse a “sign” with total reality. The energy

that is found in the physical universe is not the energy of unity. In Boehme’s cosmology, it is Love

[the fifth quality] that is the “source of unity and intercommunication.” 41 But the energy that the

physicists have succeeded in discovering on the scale of the infinitely small seems instead to draw

its source, in Boehme’s language, from the first triad of the sevenfold cycle, that of the “wheel of

anguish.”

D: SPACE AND TIME: REALITY AND ILLUSION

As has been said, each sevenfold cycle unfolds in its own time. But the unity of all sevenfold cycles

takes place in timelessness. Therefore, any very specific time-frame appears to be an approximation

or a sort of illusion-like a section of timelessness: “and time coucheth in eternity,” 42 as Boehme

continually affirms.

Similarly, the space that characterizes each cosmos is an approximation, a section of the

spacelessness that characterizes the unity of all cosmoses: “For the true heaven is everywhere, even

in that very place where thou standest and goest.” 43 In complete unity, “what is near and what is far

are simply the same thing.” 44 All of Boehme’s cosmology speaks to us of the possibility of the

evolution of the human soul to the point of abolition of time and space. The soul then “can now be

above, and now beneath; it is not hindered by anything.” 45 But it is a question of a potential, of a

gradual approach that must be accomplished. This approach is described by the process of the seven

part cycle, which itself unfolds in a particular time. And it is this process which directly concerns us

and our life. Without this gradual approach, it is not possible to reach fulfillment. Without suffering

and passage through the wheel of anguish, the light can never burst forth.

The greatness of Boehme thus consists in his recognition of the value of time. He does not despise

time, just as he does not despise the external world. Quite the contrary. If the external world appears

to be a reconciling force between the world of shadows and the world of light, then time is

necessarily the mediator between Indeterminacy and its mirror opposite. Our world is not the world

in ruins, but a world in the process of repairing itself. As a result, our time is potentially a time for

ascent, a time for revelation and accomplishment. On the level of the unity of all the cosmoses, time

may appear to be an approximation, but on our own level, it is an inevitable reality, a necessary

passage. The time of nature, the time of history, the time of our own evolution-each of these times

has a “sense,” in the double meaning of the word: significance and direction. Its direction is to-

ward its own abolition, and its significance is the possibility of the progressive fulfillment of the

sevenfold cycle. Time is truly found in eternity, as Boehme tells us: eternity is “fed” by time.

NOTES

1. For a good popularization of the anthropic principle, see John Barrow and Frank Tipler, The Anthropic Cosmological Principle (Oxford: Clarendon Press, 1986).

2. Basarab Nicolescu, Nous, la particule et le monde (Paris: Le Mail, 1985), pp. 54-58.

3. Steven Weinberg, The First Three Minutes (New York: Bantam Books, 1979), pp. 143-144.

4. Edgar Morin, ‘La Relation anthropo-bio-cosmique,” to appear in Encyclopedia philosophique (Paris: P.U.F., forthcoming).

5. Jacob Boehme, Mysterium Magnum, translated by John Sparrow, 1654 (London: john M. Watkins, 1924, o.p.), V1126; p. 36.

6. Ibid., V1I:14; p. 38.

7. Pierre Deghaye, “Psychologia Sacra,” in Jakob Boehme (Paris: Albin Michel, Collection Cahiers de l Hermétisme, 1977), p. 222.

8. Mysterium Magnum, X:7; p. 56.

9. Antoine Faivre, La Critique boehmienne de Franz von Baader (Contribution à l'étude de L’influence de Jakob Boehme en Allemagne), in Jakob Boehme, notes to a colloquium by the Centre d’Études et de Recherches Interdisciplinaires de Chantilly (C.E.R.1.C.), (Paris: Vrin, 1979), p. 141

10. Mysterium Magnum, V:10; p. 24.

11. Ibid.. VIII:7; p. 41.

12. The Aurora translated into English by John Sparrow, original edition published in 1656. London: John M. Watkins, 1960, o.p.), 11:28-30; pp. 55, 56.

13. Mysterium Magnum, 11:6; p. 5.

14. Jacob Boehme, Concerning the Three Principles of the Divine Essence, translated by John Sparrow: 1648 (London: John M. Watkins, 1910, o.p.), VII1:1; p. 105.

15. Aurora: XVII9; p. 411.

16. VIII: 41; p. 155.

17. Cf. Sparrow translation, Aurora, Xl11:106; p. 332. [TRANSLATOR’S NOTE: Sparrow’s Translation sometimes tones down any sexual imagery in Boehme. While the French Translator Saint-Martin renders this passage with the

French equivalent of “impregnates each other,” Sparrow offers the rather pale “affects each other.”]

18. Cf. Sparrow, Aurora, XXI1l:45; pp. 622-6Z3. [TRANSLATOR'S NOTE: Again the Sparrow translation is

extremely circumspect: “For they wrestle in the birth or geniture continually with one with another, like a loving play or scene.”]

19. Ibid., XXIl[:18: pp. 615-616.

20. lbid. , XIII: 88-88, 90-92: pp. 326-329. [TRANSLATOR’S NOTE: Because this is such a key passage in Boehme,

and because the Sparrow translation quoted in the text is particularly abstruse in this case, we offer here an alternate version: “Suppose that there was before you a wheel made up of seven wheels, each enclosed inside another, so that each could go to either side, or in front of itself, or behind, or diagonally, without having to return; so that in its journey a wheel would always set another spinning but none would disappear; so that the turning of the seven wheels would maintain the movement of the central hub; so that all would remain visible and the hub would always move freely and would never wind down. . . . The seven wheels would be arranged inside of each other, like a globe. But one would always be able to see all seven at the same time, spinning separately, as well as the scale of the whole, with its rims, spokes, and hub; and the seven hubs in the middle would be like a single hub, which, as it turned, would move them all.”]

21. See, for example, the excellent study by Ervin Laszlo, Le Systémisme – vision nouvelle du monde (Paris: Pergamon Press, 1981). [ The Systems View of the World (New York: George Braziller, Inc., 1972).]

22. Aurora, XVI:12; p. 412.

23. Bernard d'Espagnat, A la recherche du réel (Paris: Gauthier-Villars, 1981), p. 26.

24. Aurora, XXI:105; p. 573.

25. Cf. Sparrow translation, Aurora, XVl:7; p. 410.

26. Ibid., XIX:58; p. 499.

27. Mysterium Magnum, 11:10; p. 6.

28. Aurora. XXIV:68-, p. 655.

29. Three Principles, XVI: 5; p. 343.

30. Ibid., V:56; p. 55.

31. Basarab Nicolescu, Nous, la particule et le monde, Chapter Three.

32. Ibid., Chapter Two.

33. James E. Lovelock, Gaia – A New Look at Life on Earth (Oxford: Oxford University Press, 1982).

34. For a recent discussion of these epistemological developments, see the articles contained in Lettre Science-Culture du Groupe de Réflexion lnter-et Transdisciplinaire, No. 26 (]une-July, 1987).

35. Gerald Holton. L’imagination scientifique (Paris: Gallimard, 1981).

36. Aurora, IIl:53; p. 75.

37. Morin.

38. Mysterium Magnum, VIII:11; p. 42.

39. Aurora, XXV:68; p. 675.

40. Ibid., XXIII:67; p. 627.

41. Alexandre Koyré. La Philosophie de Jakob Boehme (Paris: Vrin, 1971). D. 388.

42. Mysterium Magnum, VI:10; p. 31.

43. Aurora, XIX:26; p. 491.

44. Cf. Sparrow translation, Aurora, II:44; p. 58.

45. lbid., XIX:57; p. 499.

CHAPTER FOUR

The Imaginal as

the Source of Reality

A: FALSE AND TRUE IMAGINATION

IN JACOB Boehme's cosmology, the interaction between the three-part structure of reality and its

sevenfold organization is intimately linked to the active, dynamic role of the imagination. Like

other traditional thinkers, Boehme introduces an essential distinction between a true, ground-

breaking imagination (which has been called imaginatioVera) and a degenerate imagination which

is destructive, divisive, devilish (mere fantasy). But the originality of Boehme's vision comes from

his rigorous, precise approach to the concept of "imagination," obtained exactly from the

relationship he introduces between it and the two laws governing every process of reality.

Indeed, this relationship has not eluded the analysts of Boehme's work. Thus, Pierre Deghaye

stresses that each quality of the sevenfold cycle functions as a veritable fountain of the imagination:

"Each degree of the sevenfold cycle represents one quality or form, and each one is destined to diversify itself infinitely. The seven qualities or forms are us rather like images or mirrors." 1 But the consequences of this relationship have not been explored in a systematic way, in my opinion,

because of the difficulties that have already been pointed out in understanding the coherence

between the ternary and the septenary.

Thus most commentators on Boehme emphasize the primordial role of the divine imagination,

which corresponds to the divine septenary. According to this interpretation, the divine imagination

is the absolute matrix of all form, the starting point of all manifestation. But this reverts to adopting

a linear description of the sevenfold dynamic, contradicting Boehme's own texts, where he tells us

constantly that this linear description is an illusion created by ordinary language: the inevitably

linear, associative structure of natural language is transposed at the level of the sevenfold dynamic.2

In Boehme's cosmology, as I have said, all the septenaries have a cyclical non-linear organization

which permits the meshing of all the septenaries working at different levels of reality, inside of each

other. The divine imagination, considered just on the level of the divine septenary, would produce

only an illusory world, without consistency. Thus we see in what sense "the Eternal, which is

manifest in itself, manifests itself also out of itself, and pours out its imagination.” 3 It is precisely

the reciprocal "feeding" of all the septenaries which assures the consistency of innumerable forms

and which engenders the extraordinary diversity of different cosmoses. The divine septenary,

considered alone, separately from the other septenaries, certainly evokes for us the purity of forms,

that asymptotic and intangible purity of the uncreated. The divine imagination gives us the illusion

of pure and permanent forms, in a closed world, where unity does not tolerate diversity, where

permanence does not tolerate impermanence. But Boehme's whole cosmology is founded on the

unity of contradictions. Unity has meaning only through the existence of diversity, and diversity

cannot be conceived without unity. Similarly, invariance nourishes itself on change, and what is

fleeting would be absurd and chaotic without invariance: "If a figure be imaged in a spirit, so that it

subsisteth and if another spirit wrestleth with this, and gets the better, then it comes to be divided,

and indeed changed or altered, all according to the kind of the qualities; and this is in God as a holy

sport, play or scene." 4 True imagination is like a river of information which crosses all levels of reality, assuring their coherence, their coexistence, their non-separabilty. One could thus speak of

veritable degrees of the imagination, each corresponding to a certain level of reality. It is these

degrees all together which constitute true imagination, a world in itself, where searchers have not

lost touch with what Henry Corbin calls the imaginal world. 5 This imaginal world is like a fabulous

reservoir of data from which are drawn all the qualities of the sevenfold cycle, which by their

permanent struggle, transform the image into embodiment. True imagination thus engenders reality,

in a continual gushing forth, in a perpetual genesis. "The imagination," Deghaye says, "is the

faculty of producing images. The image in Boehme is a pale imitation of a reality already perceived.

It is itself a reality which elaborates itself and becomes perceptible for the first time. In German,

imagination is einbildung. This substantive is formed partly by the verb einbilden, which perfectly reproduces the Latin informare: ‘ to give a form to, to fashion.' It is indeed in this primary sense that Boehme understands the act of imagining. For him, imagination is the creator of forms, that which

models the substance and actualizes it.” 6

True imagination as the source of reality is a key idea in Boehme's cosmology. The recent

translation of the Bible by André Chouraqui, written after a very long period of interdisciplinary

research, reconfirms Boehme's vision in a rather unexpected way. The first word of Genesis, usually

translated as "in the beginning," introduces from the outset the concept of time, in contradiction to

the idea of timelessness characterizing eternity. Chouraqui's translation of this Hebrew word

Bereshit is itself an extraordinary door to understanding the Biblical texts. "In fact the Hebrew

word," Chouraqui writes, "does not signify ‘In the beginning.' There are words to express this

concept. Its meaning is a great deal more concrete. Bereshit is composed of three terms:

Be (in), Rosh (head), and it (an ending which gives an abstract meaning to the word it concludes)." 7

It is thus, in a sense at once concrete abstract, that Elohim created our own world in his head. In the

text on the first volume of the Bible it is written, "Elohim created in his image/ in the image of

Elohim created he him," 8 and then, “YHWH Elohim fashions/ Man, Adam, the dust of the earth,

Adamah" 9 There are thus two creations of man: one in the imagination, in form; the other,

creaturely, out of the dust of the earth. It is indeed the true imagination which is the source of all

reality.10

But, as I have already said, the universe of Jacob Boehme is not predetermined. In this self-

organizing universe, each level of reality has its own freedom. The orientation of the sevenfold

cycle is not fixed in advance. The sevenfold cycle can go forward or backward or even be

interrupted by intervals of discontinuity. In particular, the whole process can stop at the end of the

first triad of the sevenfold cycle, trapped in the dark world of the wheel of anguish. The imagination

continues to act, but it becomes corrupted, it degenerates, it engenders hollow, unstable monsters.

This false imagination has as much reality as the real imagination. It is “diabolical,” in the

etymological sense of the term: it separates and blocks the process of self-knowledge. Images

generate other images, endlessly, in an infernal movement, where no image has any consistency.

Matter is no longer engendered; nothingness feeds on nothingness. One sees why Boehme linked

the false imagination to vanity. "For Nature would fain be delivered from this vanity, that it might

procreate heavenly forms in the holy power." 11 "Vanity" and “the void" (in the sense of "nothingness" ) are intimately linked. Vanity, the void, and false imagination all represent active, powerful

forces which are opposed to the accomplishment of the sevenfold cycle, to the birth of embodiment,

of light. Do we not see them acting at every moment in our lives, every day? But we must not let

ourselves fall into the trap of moral or psychological connotations. In Boehme's cosmology, as

Miklos Veto has remarked, vanity "has a really metaphysical meaning." 12 Vanity is engendered by

nonconformity, by a disrespect for its proper place in the cosmic processes. It is the false

imagination which keeps it alive – that veritable life of death. But, paradoxically, the false

imagination can have a constructive role. It is like a black light which allows us to see better the

true light of life. Without the titanic cosmic struggle between the false and the true imagination, the

sevenfold cycle could not be accomplished. Everything comes down to a question of place: the

place of the false imagination is in the wheel of anguish, a necessary stage which must be passed

beyond in order that there can be accomplishment. When this place is no longer respected,

destruction, anarchy, and death establish themselves. In a world of false imagination, it is death

which lives.

B: SLEEP AND THE IMAGINAL

Up until now we have used the word "imagination" in order to be true to the French translations of

Jacob Boehme's writings and to the different commentaries published in French. But contemporary

usage of the word "imagination" immediately makes one think of fancifulness, which is in total

opposition to the meaning Boehme attributed to the word. That is why I prefer from now on,

whenever possible, to use the phrase "the imaginal," one well established in modern terminology,

especially since the writings of Gilbert Durand and his school.

A discussion about the relationship between sleep and the imaginal would at first seem surprising. It

is, however, crucial, for sleep appears in Boehme's writings as a central symbol in his cosmology,

having a metaphysical meaning very different from the sense that the word evokes in everyday

language.

* TRANSLATOR' S NOTE: The French term "imaginaire" which Basarab Nicolescu uses at this point, is usually translated "the imaginary ," which in English has wrong connotations of dreaminess and non-substantiality as the just-mentioned "imagination," In this translation, therefore, we have adopted the term popularized by Henry Corbin, "the imaginal," which Durand describes in The Encyclopedia of Religion as a way of presenting images of the higher, the ultimate, the divine without slipping into the trap of idolatry: it is clearly a creative imagination or inspiration of the highest order, whether the term is applied to metaphysics or (as Nicolescu and Durand both do) to physics.

"Behold and consider the sleep," Boehme writes, "and so you shall find it all. Sleep is nothing else but a being overcome." 13 But being overcome by whom, or what? This is precisely the process of

the embodiment of the imaginal which contains the seed of sleep as an event of resistance, a

blockage of that embodiment: "And then instantly the sun and stars wrestled with [Adam], and all

the four events wrestled so mightily and powerfully, that they overcame; and [so] he sank down into

a sleep." 14

Sleep therefore seems like a stop, even like a break in the evolutionary process. It signifies the

breaking of all contact with true imagination, a separation from the flow of reality by a turning

back, a plunge the abyss of the false imagination. Boehme speaks of "the Great mystery of

separability, out of which issued living beings." 15 This seperability necessarily implies sleep as a

stage of self-knowledge, a forgetting of the true nature. Sleep by itself is not harmful for "where

sleep is, there the virtue [or power]of God is hidden in the centre." 16 But a sleep lasting an entire

lifetime is equivalent to death. Thus Boehme, as a great teacher, constantly invites us to wake up.

This resumption of contact with true imagination is a new birth. We can be reborn, in this life, by

true imagination, by reestablishing our proper place in the movement of the universe that is non-

separable from all levels of reality. Man builds himself by the power of true imagination; he is the

incarnation of that imagination.

A surprising process of spiritual alchemy is described in Boehme's writings. For him, the imaginal

and faith are inseparable. To the extent that each sevenfold cycle which leads to the embodiment of

the imaginal corresponds to a certain degree of materiality, signifying that faith itself has a material

consistency, it is a food which nourishes different levels of reality. The imaginal and faith on the

human level thus nourish divinity by an ascending process, while the divine imaginal in turn

nourishes man by a descending process, in a cycle perpetuated endlessly by those who believe.

Boehme describes with no ambiguity faith as nourishment: "Christ, according to the eternal word of

the Deity, eateth not of the substance of heaven, as a creature, but of the human faith and earnest

prayer, and the souls of men praising God, are his food….” 17

The reciprocal feeding of all levels of reality thus demands our active participation, through our

opening the imaginal to true imagination. The sleep of man is thus equivalent to a veritable cosmic

catastrophe: quite simply, it blocks the movement of the universe. This in no way signifies that the

sleep of man and even his total disappearance as a species will impede the revolution of the planets

or the existence of the galaxies. But the living universe of Jacob Boehme would then be trans-

formed into a dead universe: mechanical, animated by a mere pretense of movement.

C: MODERN PHYSICS AND THE IMAGINAL WITHOUT IMAGES

A stubborn cliché holds that scientific inventiveness, especially in mathematics and theoretical

physics, must be associated with a method of unshakable logic. It is true that a partial, technical

scientific result generally arises out of the rigorous development of a kind of formalism. But in the

great game of scientific invention, the ardent fire of the imaginal often plays a predominant role in

relation to the imperturbable calm of scientific logic.

Important steps toward the comprehension of the role of the imaginal in modern mathematics have

been taken in the testimonies of two great mathematicians: Henri Poincare 18 and Jacques

Hadamard. 19 In theoretical physics, the role of the imaginal has been explored by Gerald Holton. 20

I, too, have had occasion to express myself on the subject. 21

Mathematics and theoretical physics are linked by a common characteristic: the imaginal here

operates in an abstract, mathematical framework, whose subtlety and complexity preclude any

quick understanding. But there is also an important difference between mathematics and theoretical

physics: mathematicians are concerned about the internal coherence of their representations, while

theoretical physicists, while sharing this concern, must also allow their representations to confront

the fierce resistance of Nature. It is true that this difference is not as clear-cut as it first seems. After

all, mathematical theories are engendered by the brain, and the brain has this extraordinary capacity

of putting itself on an equal footing with Nature. This explains why certain mathematical theories

have sometimes found their application in physics long after their discovery. It nonetheless

happens that the direct presence of so-called "external" Nature introduces a new term into the

dynamics of the imaginal in theoretical physics.

What interests us in the context of the present book is the emergence of a new form of the imaginal

in quantum physics, characterized by the total abolition of image, at least of that which is founded

on information furnished by the sense organs. This new form of the imaginal has been engendered

by the confrontation between two different levels of reality; the macroscopic level (located at our

own scale) and the quantum level.

I believe some examples may illustrate the sense of this proposal better than any theoretical

development.

First of all, the scale at which one discovers the quantum world is, in and of itself, staggering. If one

takes one centimeter and then cuts it ten equal parts, and then takes one of those parts and also

divides it into ten parts, and finally, continues this operation by carrying it out thirteen times (10-13

cm), one arrives at the threshold of the quantum world: an infinitely small oddity which, far from

being simple, hides infinite complexity. When we fathom even smaller distances, extraordinary

surprises await us. For example, the unification of various interactions – strong, electromagnetic,

and weak – takes place with a fabulous energy (1015 times greater than the energy corresponding to

the mass of a proton). According to the law of Heisenberg, this energy corresponds to an infinite-

simal distance (10-29 cm): if the proton was as large as the sun, this scale of unification would be

that of a speck of dust (I leave to the reader the pleasure of discovering the corresponding

proportion of his own body to this speck of dust). The unification of all these physical interactions

takes place with an energy still more fabulous (1019 times the mass of a proton), which corresponds

to an even tinier distance. How can we imagine the place where all the interactions fuse in one and

the same interaction? How can the habitual imagination, based on information furnished by our

sense organs, not feel dizzy contemplating such a scale? And still we must indeed resist this vertigo,

if we do not wish our discourse on "reality" to transform itself into pure verbiage, into pure illusion.

For this infinitesimal scale has a right to the status of "reality" as much as (if not more than) our

own body does, or the objects which surround us in our everyday life.

In the quantum world the goddess "discontinuity" reigns. Energy varies by leaps and bounds:

between two successive energy levels there is nothing – absolutely nothing, no other level of

energy. The "quantum numbers" of particles (which are the characteristics of these particles, as our

weight, the color of our eyes, etc., are the characteristics of our bodies) have precise, discrete

values, and between two successive values of these quantum numbers, there is nothing – absolutely

nothing, no other number possible. This discontinuity of which we speak is a true one – it has

nothing in common with the meaning of the word in ordinary language (a fork in a road, for

example). How can one imagine such a discontinuity? Let us try to imagine a "quantum ladder"

where the steps are not in any way connected to each other, and try to imagine ourselves in the

process of climbing such a ladder: an obviously impossible request – our habitual imagination

instinctively fills in the gaps between the steps. Let us try another image: a bird jumping from one

branch of a tree to another without passing through any intermediary point: it is as if the bird

materialized suddenly on one branch or another. Evidently, our habitual imagination is blocked

when confronting such a possibility, even if mathematics can treat this kind of situation rigorously.

Numerous other surprises await the voyager in this "Valley of Astonishment," in sharpening his

sense of the imaginal, in forcing him to discover in himself an unsuspected degree of the imaginal

which makes everything take its proper place. On his way, the traveler encounters one of these

quantum particles which appears to him as a wave and a particle at the same time. "Contradiction,

illusion!” he cries. "It is as if someone told me I am and I am not at the same time." But suddenly

his face lights up, for he understands at last that it is his own way of seeing which, through a pattern

conforming to his own nature, has discerned a wave and a particle at once: he is, in fact, a good deal

more complex than a wave or a particle.

More confident, he continues his voyage. And then he stops and can no longer accept what he sees.

For he observes with his own eyes the famous quantum non-separability, of which he has often

been told in works of popular science in his own world. He was ready to accept everything until

now: that the inhabitants of this quantum world travel at dizzying speeds, incomparably greater than

those of our rockets; that the emptiness which surrounds him is full of evanescent shapes which will

appear and disappear continually, in a formal symphony of unequaled beauty; that the energy

hidden in this quantum world is immense, with no measure common to the energies manifesting

themselves in the traveler's own world. But this "non-separability" infuriates him. To see two

inhabitants of this Valley of Astonishment, one located in one galaxy and the other in another

galaxy, react simultaneously, like a single whole – that surpasses his capacity for accepting the

unknown. How can these two particles react simultaneously when no known signal can link them

together (our traveler indeed is well acquainted with the theory of relativity and knows that no

signal can surpass the speed of light). "Magic, mystique, mystification!" he cries, determined to

leave this quantum world, for he wants to save his reason at any price. And at this precise moment,

he sees in front of him another traveler of his own world, a compatriot, who begins to talk to him.

Surely there is something troubling about his face, first because this face vaguely reminds him of

that of a sixteenth-century thinker, then because it suddenly resembles that of a twentieth-century

physicist, and there are even moments when the face of the other traveler perfectly resembles his

own. But his speech is serene, calm, reassuring, rational.

"There is nothing strange here," the second traveler tells him. "I have been here a long time and I've had the chance to convince myself of that. Rather, it is our own world which seems strange and

incomprehensible to me now, and when we come back to it, we ought to make the necessary effort

to understand it. Let us take this famous ‘non-separability' which troubles you so much. An example

could make you understand why there is nothing strange or magical about it. Imagine yourself again

in your own familiar world, of three spatial dimensions. Now imagine a sheet of paper (of two

spatial dimensions), peopled by all sorts of inhabitants whose sense organs allow them to perceive

exactly what is happening in two dimensions, but only in two dimensions. Now, let us take a circle

and let it gently penetrate the piece of paper, at a perpendicular angle. The inhabitants of this two-

dimensional world will first of all see the sudden appearance of a dot. They will be convinced that

this is a new phenomenon that should be studied with all their scientific means. Then they will see

that the dot splits into two dots, which begin to move away from each other. They will make all

sorts of experiments and will invent theories to explain completely what is going on. Complications

begin when one of these two-dimensional physicists, among the most brilliant of his age, starts to

point out with perfect clarity that the movement of the two dots demonstrates the existence of

incomprehensible relationships: the two dots react as a solid whole, but there is no indication of

their being linked together (according to the theory issued a long time ago among their experts, the

physicists know that no signal can exceed a certain speed limit). The physicists of this two-

dimensional world have just discovered ‘non-separability,' The circle continues its movement, the

two dots appearing on the sheet of paper, after having attained a maximal distance (the diameter of

the circle), have again begun to approach each other until they join into one dot and then all trace of

them suddenly disappears from the world of the piece of paper: the circle has quite simply passed

through the sheet of paper and out the other side. During this time controversy has raged in the two-

dimensional world, not only in the community of physicists, but also among philosophers and

theologians. The general public from time to time has witnessed their televised debates or read

some of their innumerable books and has understood nothing of what was going on. Up to the

present day, non-separability is still considered a great mystery (even though a very powerful

fellowship of those-who-think-well-according-to-their-own-sense-organs has tried to make them

believe there is no mystery: one must read the mathematical equations, see that that's just how it

works, and not try to understand beyond these equations). However, for us, the situation is

extremely simple and reasonable: it is only a circle passing through a piece of paper."

The face of the traveler again lights up. He understands that his own thinking habits impede the

perception of a new reality.

He continues his journey for a long while and discovers many other marvels. After his trip (which

would be too long to describe in detail here), he returns to his own world and writes a very learned

book, On the Nature of Space-Time , which has extraordinary repercussions among his countrymen,

not only among experts and philosophers, but also at all levels of society. As a result, many people

now hurry to undertake the journey to the Valley of Astonishment, hoping secretly that they will at

last be able to understand their own world, which meanwhile has become chaotic, anarchic, violent,

crazy.

Of course, the journey we're talking about is an imaginary journey into the imaginal. No one has

really "seen" quantum particles. Their properties are always detected in a very complex and indirect

way by different measuring devices, especially by those modern-day cathedrals: giant particle-

accelerators. Thus it is more and more difficult to rate experimental results from their theoretical

interpretation: the theory becomes more and more an integral part of the "reality" of these particles.

The situation is so complex that certain people prefer to deny any reference to such a "quantum

reality": there is a group of operative prescriptions which work, that's all. Why try to imagine the

imaginable? One can recognize in this apparently rational position a strong dose of irrationality.

Why close the eyes to the imaginal, unless we are afraid of losing our habitual way of thinking?

Why close the doors to the imaginal, unless we are afraid of destroying the illusion (so strong in

modern times) that only one level of reality exists? This powerful metaphysical presumption lurks

behind the positions taken by so-called rationalists in a sort of rear-guard attack.

In fact, the imaginal of the quantum world opens up a fabulous space for freedom, for compre-

hension, for dialogue, where reason is not excluded but where, quite the contrary, it is what guides

the steps of the searcher for truth. It is truly a question of non-static evolutionary reason, which

discovers its own successive steps in a continual dialogue with Nature. Reason and the imaginal

therefore cannot really be dissociated. The imaginal helps us cross the threshold between different

levels of reality, but it is reason which helps us to explore a given level of reality rigorously.

In this context, I think that it is important to distinguish two types of the imaginal in scientific

inventiveness. The first form, the best-known and the most common, corresponds to action inside

only one level of reality. A second form of the imaginal – which one might call paradoxical –

corresponds to action on several levels of reality. This form, which manifests itself in the great

inventiveness of new scientific theories, is rarer and more subtle, more difficult to approach or test.

It is this form which is, in my opinion, similar to what is revealed in great artistic creation.

If I were obliged to choose one name to incarnate the change in our world view through quantum

physics, I would without hesitation choose Max Planck, the chief actor in this modern Mahabharata

which is playing itself out before our eyes in this century. The pages of his Scientific Auto-

biography reveal all the complexity of his interior process of clarification: "I have made vain

attempts for a number of years to adapt the elementary quantum of action in one way or another to

the framework of classical physics; these attempts have cost me a great deal of effort. Many

colleagues have found in this something that bordered on tragedy. But I have a different opinion

about it. For the total enlightenment that I then experienced was for me an unequalled enrichment, I

knew with all certainty that the elementary quantum of action played a much more important role in

physics than I was inclined to give it at first." 22

The words "tragedy" and "total enlightenment" are worth remembering. In what sense can one

speak of a "tragedy" in connection with a scientific idea? Is it linked to the obsessive illusion of a

single level of reality?

The confrontation between two different levels of reality through the action of the imaginal contains

within itself an immense potential for revealing the poetic content of the universe, for the

reenchantment of the world. It is not a question, obviously, of more or less arbitrary lyrical

effusions, inspired by a superficial contemplation of the "marvels" of modern science, but rather

one of a more whole engagement of the human being on the road to self-knowledge and knowledge

of the universe. The "well-informed" imaginal can incorporate mathematical abstraction as well as

freedom of intuition, the data obtained from the exploration of Nature as well as the feelings

awakened by the contemplation of these data. It is this "well-informed" imaginal which today

allows the opening of a major dialogue between science, art, and Tradition.

N O T E S

1. Pierre Deghaye, La Naissance de Dieu ou La doctrine de Jakob Boehme (Paris: Albin Michel, Collection

Spiritualités Vivantes , 1985) p. 257.

2. This remark recalls in a striking manner the difficulties we have in translating quantum Physics into the terminology of classical physics – difficulties forcefully stressed by the founding fathers of quantum mechanics, in particular Niels Bohr.

3. Jacob Boehme, Sex Puncta Theosophica or High and Deep Grounding of Six Theosophic Points: An Open Gate to All the Secrets of Life Wherein the Causes of All Being Become Known, written in the year 1620. Translated into English by John Rolleston Earle as part of Six Theosophic Points and Other Writings (New York: Alfred A, Knopf, 1920, o,p. ), II:19; p. 36.

4. The Aurora, translated into English by John Sparrow, original edition published in 1656.

5. Jean-Louis Vieillard-Baron, “Le Problème du dualism dans la pensée de Jakob Boehme," in Jakob Boehme , proceedings of a colloquium organized by the Centre d'Études et de Recherches Interdisciplinairies de Chantilly

(CERIC) (Paris: Vrin, 1979), p. 68.

6. Pierre Deghaye, "Psycologia Sacra," in Jakob Boehme (p is: Albin Michel, Collection

Cahiers de l’Hermétisme, 1977), p. 220

7. La Bible, translated into French and presented by André Chouraqui, vol. Entête, (Paris: Desclée, De Brouwer et Cie., 1979), p. xi; to keep the multitude of meanings attributed, over the last two thousand years to the word, " Bereshit, "

Chouraqui adopts the neologism, “Entête.”

8. Ibid., p. 17.

9. Ibid., p. 18.

10. A detailed comparison of the biblical texts, in their translation by André Chouraqui, to texts by Jacob Boehme would lead, I am convinced, to the discovery of surprising correspondences, unknown up to now, but such a comparison far surpasses my own competence.

11. Aurora, IV:46; p. 96.

12. Miklos Veto, "Le Mal salon Boehme," in Jakob Boehme, C.E.R.I.C. colloquium notes, p, 107.

13. Jacob Boehme, Concerning the Three Principles of the Divine Essence, translated by John Sparrow, 1648 (London: John M. Watkins, 1910, o.p.), XII:18; p. 204.

14. Ibid. , XII:16; p. 203.

15. Jacob Boehme, De l’élection de la grâce , translated into French by Debeo {Milan: Arché 1976), p. 95.

16. Three Principles, XVII:28; p. 379.

17. Mysterium Magnum , translated by John Sparrow, 1654 (London: John M. Watkins, 1924, o.p.), LXX:60; p. 822.

18. Henri Poincare, Bulletinde l'institut Géneral de Psychologie, no. 3, 1908; the text of this conference was reprinted in Science et méthodes , Chapter 3, " L'Invention mathematical," (Paris: Flammarion, 1908).

19. Jacques Hadamard, Essai sur la psychologie de l' invention dans le domaine mathématique , in the collection

“Discours de la méthode," (Paris: Gauthier-Villars, 1978); the first edition of this book was published in 1945, in English, by Princeton University Press, Princeton, N.J.

20. Gerald Holton, The Scientific Imagination: Case Studies (New York: Cambridge University Press, 1978); Thematic Origin of Scientific Thought: Kepler to Einstein (Cambridge: Harvard University Press, 1973).

21. Basarab Nicolescu, Chapter 5 of Nous, la particle et le monde (Paris: Le Mail, 1985); also, see "L'imaginaire sans images: symboles et thêmata dansla physique contemporaine," in Cahiers de l'imaginaire , no. 1: " L'lmaginaire dans les sciences et les arts" (Toulouse: Editions Privat, 1988), pp. 25-36; and " Vision de la réalité et reality de la vision: l'imaginaire dans la physique moderne," in IRIS , the review of the Centre de Recherche sur 1'Imaginaire de Grenoble, no. 2, 4th quarter, 1986, pp. 35-57.

22. Max Planck, Autobiographie scientifique, translated and with preface and notes by André George (Paris: Albin Michel, 1960), p. 64. [English translation: Scientific Autobiography and Other Papers, translated by Frank Gaynor (Westport, Conn.: Greenwood Press, 1968), reprint of 1949 edition.]

CHAPTER FIVE

Unexpected Encounter:

Science and Tradition

A: NECESSARY DISTINCTIONS:

THE WORDS "SCIENCE" AND "TRADITION"

THE contemporary encounter between science and tradition is indeed a fertile ground for multiple

confusions. Activated by the changes which fundamental science (and especially quantum physics)

has made in logic, in epistemology, and in our view of the world, this subject has even become

fashionable: numerous books (some of which are best sellers) and numerous colloquiums try, for

better or worse, to clarify the ties between modern scientific thought and traditional thought. What

is at first surprising about this debate is the competence (or rather the incompetence) of most of the

participants. Non-scientists are seen expressing themselves cheerfully on complex problems of

quantum physics (complex even for specialists), and writers who plainly know practically nothing

about tradition hold forth with total assurance on any subject whatever relating to traditional

thought. The situation becomes even more ludicrous (or even more disturbing) when the same

writers disclose to us the links or the absence of links between science and tradition. For everything,

or almost everything, seems to have been already asserted in this domain, ranging, on one hand,

from the proclamation of the sameness of the world views proposed by tradition (especially Far

Eastern traditions) and science, to the opposite extreme, proclaiming the absence of any bridge

whatsoever , between them. But, of course, this kind of research cannot be undertaken by

proclamation; militant passions can only obscure the debate.

Two facts need to be stressed clearly, it seems to me.

On the one hand, the present debate, unimaginable at the start of the century in the epoch of

triumphant scientism, has the merit of revealing the existence of a real problem in spite of all the

inherent or intentional confusions. After all, fundamental science has its roots in the compost of

questions common to all realms of knowledge: What is the meaning of life? What is the role of man

in the cosmic process? What is the place of nature in knowledge? Gradually, indeed, these questions

have come to be considered non-scientific and have been banished to the limbo of irrationality, the

domain reserved for the poet, the mystic, the artist, or the philosopher. But science is a continuing

process, and one wonders if it has not returned on its own to its sources, a return enriched by all it

has acquired through the scientific methodology which it has had at its disposal throughout history.

On the other hand, the innumerable confusions which have been manifested by this debate are at

least partly inevitable. Both modern science and tradition are regions of extraordinary complexity. It

is difficult, if not impossible, for one and the same person to command at the same time the

knowledge and the practice of both domains. In my opinion, the search for links between modern

science and tradition is a preeminently transdisciplinary problem: it requires the coming together of

the very best experts in both fields to advance this research. That does not mean that in the absence

of truly transdisciplinary research, all individual opinion is banished. Dialogue remains possible on

the condition that each speaker stays within his own field of expertise. At any rate, that is the

attitude I myself adopt.

One other aspect in particular seems to complicate this debate: the question of the meaning of the

word "tradition" itself.

First of all there is the general usage which makes one think immediately of "custom," "habits," or

"manner of thinking, doing, or acting, which is a heritage of the past." 1 Of course, that is not the

connotation which is adopted in the science-tradition debate, but it could insidiously confuse an

uninformed public. Even journals and reviews of a high intellectual quality carefully avoid

addressing the debate between science and tradition for fear that their readers might associate it

with right-wing political connotations; for is it not true that tradition is supposed to be a privilege of

the right wing? This situation might seem cartoon-like, but unfortunately it corresponds to a sad

reality.

There is a second meaning of the term which is less current, but it is he only one adapted to our

context, in which "tradition" refers to "the whole of beliefs and practices, religious or moral,

transmitted from century to century, originally by word or example" and also "the whole of

knowledge, more or less legendary, related to the past, transmitted at first orally from generation to

generation." 2 According to this definition, Tradition encompasses different "traditions" – Christian, Jewish, Islamic, Buddhist, Sufi, etc. To avoid the first usage of the word "tradition," one often

writes it with a capital T.

But even this second usage of the word "tradition" gives rise to confusion. In a fundamental study

of Western esoterism, 3 Antoine Faivre suggests a triple distinction which can help us eliminate

possible ambiguity. He thus distinguishes three contemporary lines of Tradition: the severe or purist line, the historical line, and the humanist or alchemical line. "The representatives of the ‘purist’

line," Faivre writes, “pose the existence of a primordial Tradition – which should not be taken in a

historical or chronological sense – of a ‘non-human origin,' as was often said by René Guénon,

indisputably the master of this line of thought in the twentieth century. A deposit of wisdom and

gnostic thought used to belong to humanity, which has let it scatter and dissolve.” 4 As for the

"historical" line, it emphasizes "the ways of emergence through the traditions. The champions of the second glean freely here and there, according to a process comparable to what students in the

United States call ‘shopping around': in the first year of college they enroll in various courses, often

vastly different each other, before choosing their major.” 5 Finally, there is the “humanist" line,

which is open to modern times: "with the third line, it is a matter of taking the world as primary

material, the whole world that Guénon scorns as the product of the Kali Yuga." 6 Nature, culture,

and science are not rejected by the third line. It goes without saying that it is this third approach to

Tradition, of which Jacob Boehme is an illustrious precursor, that interests us in the context of an

encounter between Tradition and modern science.

The expression "modern science" is somewhat less ambiguous, but it also gives rise to various

confusions. “Scientific method” is confounded with “scientific theory” and “scientific theory” with

interpretation of one scientific theory, not to mention the confusion so current (and so pernicious)

between “science” and “scientism” or between “fundamental science” and “technology.” It is

impossible to clarify all these confusions here, but some necessary distinctions need to be

introduced.

First of all, is it legitimate to speak of “science,” or must one instead speak of “sciences” (just as

certain people question whether we should speak of “Tradition” or “traditions”)? What we see

displayed in actual scientific activity is something like an explosion of a multitude of sciences, of an

extraordinary variety, each having an almost absolute autonomy in its own field. Certainly the area

of overlap between the different sciences is not a void, and the undisputed value of inter-

disciplinary studies is due to this fact. The frontier discovered between two different sciences is

often an area of great fertility. It is exactly at these frontiers that new sciences are born: new

sciences which in their turn acquire an almost absolute autonomy. But the existence of these

frontiers, these overlapping areas between different sciences, does not assure the unity of science: it

simply demonstrates the value of certain methods which, while engendering new sciences,

nevertheless do not have a universal character.

Well, then, has science a unity? The unicity of scientific method does not patently signify the unity

of science. If this unity exists, it must be searched for elsewhere. In this context, Gerald Holton’s

proposition is seductive. 7 Holton demonstrated the existence of hidden but stable structures in the

evolution of scientific ideas: thêmata. These are ontological presuppositions, unconscious for the

most part (they do not appear in the organized body of science), but which dominate the thinking of

scientists. They generally present themselves as double or triple alternatives: evolution-involution;

continuity-discontinuity; simplicity-complexity; invariance-variation; holism-reductionism; unity-

hierarchical structure; constancy-change, etc. Two characteristics strike those who study these

thémata: (1) their antiquity and persistence through time; and (2) their limited number: Holton

counts only a few score of these thêmata in the whole history of science. He thus could affirm that

“it is this durability of a relatively small number of thêmata, as well as their diffusion at a given

moment throughout the whole community, that has given science the permanent identity that it

preserves, in a certain measure, in spite of the developments and changes that take place in it." 8

This proposition of the unity of science is justified, and we can adopt it as a good working

hypothesis.

Once this distinction between “science” and “the sciences” is made, we can quite quickly come to

grips with other necessary distinctions.

Scientific method is unique and invariable: it has not changed since the works of Galileo and other

founders of modern science. That does not mean that this scientific method might not change

someday; but this change could take place only under the pressure of the absolute necessity to

include experimental data and not on the say-so of some scientist or philosopher. Although

scientific method has not changed for several centuries, on the other hand scientific theory is

characterized by perpetual change. There has never been, nor will there ever be, an immutable

theory: each theory has only a limited area of validity and it is necessarily overturned by certain

experimental data. The unknown is inexhaustible; Nature is inexhaustible. One could even affirm

that the greatness of science resides precisely in the perpetual change of scientific theories. At a

naive glance, this change can seem like a failure. One hears here or there voices designating this

change as a proof of science’s fragility, of its inadaptability to knowledge. But what would it mean

to have a “final theory,” inflexible and unchangeable? Quite simply, the death of knowledge. The

desire for a “final theory” is only the product of hallucination.

Other distinctions should be made before approaching the problem of the relationship between

science and Tradition.

A scientific theory has its own language, its own methods, its own internal coherence and it is more

or less mathematically formalized. Thanks to this, a scientific theory arrives at certain results. The

interpretation of these results on an ontological level momentarily escapes the boundaries of

science for a moment for it brings into play another language, other methods, another internal

coherence. The confusion between a scientific theory and its interpretation on the logical level can

lead to even worse confusions. The introduction of ontology into science will perhaps be the source

of a great scientific revolution in the future, but for the moment this revolution has not taken place.

Another pernicious confusion is that which exists between science and “scientism.” Modern science

(at least in the spirit of its founders and also in that of the majority of contemporary scientists)

obviously does not have the means to claim to be the sole path to knowledge and truth. Its own

methodology imposes upon it certain inevitable limits. For example, the repeatability of scientific

findings is an essential part of the methodology of modern science. But reality and our own lives are

also characterized by singular events, by non-repeatable occurrences. Modern science is not

concerned with singular events, and therefore there is a whole realm of reality which escapes it

completely. But, in spite of everything, scientism, an ideology born of the phantasm of the absolute

power of man over nature and over himself, claims that science and reason are the only paths to

knowledge and truth: science alone, reason alone. This hallucination has been productive and, after

all, positive for a given epoch, for it has led to extraordinary scientific advances. But today it is

becoming a formidable restraint, for it is in opposition to science’s real development. But although

scientism is dying, it is not completely dead, though its disappearance seems to me inevitable.

Paradoxically, the progressive disappearance of scientism in the exact sciences has been accom-

panied by its reinforcement in the human sciences (perhaps because they try to imitate a science that

is now outdated-that of the nineteenth century). This paradoxical process explains, at least partially,

the tenacious persistence of the confusion between science and scientism.

Finally, one must distinguish between fundamental science and technology. In the eyes of the

general public (but also of certain philosophers, sociologists, and politicians), interplanetary rockets

and the atomic bomb are fundamental science, instead of being the results of fundamental science.

Technology is the bastard daughter of fundamental science: she has one foot in knowledge and one

foot elsewhere. In our time, certainly, the demarcation between fundamental science and technology

is more and more difficult to distinguish, to the extent that fundamental science is called upon to

solve technological problems. But that is a question of a local and partial phenomenon. Funda-

mental science remains globally concerned about the confrontation with the unknown, without a

precise aim.

This long digression on the words “science” and “Tradition” was inevitable if we are to rigorously

approach the relationship between the two realms of knowledge designated by these words.

B: SCIENCE AND TRADITION: IMPASSABLE BARRIER OR INTERACTION?

An impassable barrier seems to separate science and Tradition. In my book, Nous, la particule et le

monde, I have analyzed at length the differences between science and Tradition. Let me recall here

a few of those differences: “Traditional knowledge is based on revelation, on contemplation, on the

direct perception of reality. At the opposite pole, scientific knowledge . . . is based on the

understanding of reality by the intermediary of the mind alone, through logical and mathematical

constructions. . . . Traditional research accords a great importance to the body, to sensations, to the

feelings, to faith, while scientific research excludes the searcher’s own body, his sensations, his

feelings, his faith from the field of observation and the formulation of ‘laws’ . . . Traditional thought

has always affirmed that reality is not linked to time and space: it is . . . At the opposite pole,

scientific searcher is obliged to postulate the existence of an objective reality that is separated from

and independent of all observation or measure and which is strongly defined in space and in time. . .

Traditional research demands the right to an experience communicable by ordinary language: The

traditional experience is unique, total, far surpassing the categories of ordinary logic. In contrast,

scientific experiment is communicable and can be repeated. . . . Traditional knowledge demands the

right to inefficacy on the plane of material space and time, on the plane of directly observable

materiality. . . . On the other hand, science interests itself essentially in the ‘external body,’ in the

maximum efficacy on the plane of direct materiality.” 9

The fact that traditional knowledge and scientific knowledge can be present in one and the same

person by no means demonstrates the existence of some kind of bridge between science and

Tradition. For example, one can be at the same time a practitioner of the Kabbalah and a brilliant

biologist and still refuse to recognize any link whatsoever between the Kabbalah and biology. Or

one can be a fervent Christian and a great specialist in quantum physics and deny that there is any

relationship whatsoever between religion and physics.

The teaching of Jacob Boehme, with his theory of the double nature of Nature, provides us with the

possibility of a rigorous approach to the much-discussed question about the relationship between

science and Tradition. At the same time, this approach opens us to astonishing perspectives which I

am convinced will stimulate completely unexpected developments in very diverse areas of

contemporary life. If we accept the idea of a sevenfold dynamic at work in each process of reality,

we are led inexorably to the conclusion that fundamental science, such as that practiced today, is

concerned only with the three first qualities of the sevenfold cycle. Stated a different way, modern

science finds itself firmly trapped in the “wheel of anguish.”

The three first qualities of the sevenfold cycle are those closest to the magical source of reality. But

at the same time, they are the furthest from realization, from the successful completion of the cycle.

The context I am proposing allows us to shed light simultaneously on the essential difference

between science and Tradition and their equally essential relationship.

It is the very methodology of modern science which places it in the first triad of the sevenfold cycle,

where the destiny of the whole cosmic drama is played out, in an unrestrained desire for

manifestation, in a tumultuous dynamic that wants to go out toward joy, toward love, toward

spiritual accomplishment. Modern science is like an extremely finely-tuned and exact probing

device which permits us a glimpse of that “wheel of anguish.” But scientific methodology, which is

the fundamental condition for the success and the efficacy of science, at the same time limits the

scope of this probing device. Thus one sees the deep-rooted motivation (perhaps unconscious) of

the wish to eliminate the subject in the natural sciences, a wish that guided the steps of the founders

of modern science. Science has brought about these rapid advances at the cost of separating the

subject from Nature, which is perceived as an object of study. This is a principal difference between

science and Tradition, which in various ways has always stressed the unity of all that exists, a unity

in diversity, indeed, but which cannot exclude joy, love, spiritual development, the human being

and the whole cosmos. In the light of Jacob Boehme’s philosophy, one could say that Tradition is

concerned with the totality of the sevenfold cycle and with the interaction among all the sevenfold

cycles acting in all the different cosmoses.

One can thus understand the deep-seated origin of scientism and its lack of metaphysical scope.

Scientism consists of taking the first triad of the sevenfold cycle as an absolute, elevated as the one

and only reality. The very existence of the other four qualities of the sevenfold cycle is denied. As a

result, the interaction among different sevenfold cycles is itself reduced to nothing. There is thus

only one level of reality, a horizontal level opposing all verticality. The verticality extolled by

scientism is a false verticality, a simple optical illusion, since movement can take place only in one

dimension – that of the “wheel of anguish.” This wheel is no longer a stage of movement; it is the

movement. It becomes the wheel of anguish in the full meaning of the term. Everything goes around

in circles (which could be a good definition of hell); everything becomes justified: totalitarianism,

violence, destruction of others in the name of good principles. And, in the end, there is only one

way out: self-destruction. Scientism is not only an ideology; it is truly a religion, a religion without

God. Scientism, with all its philosophical and sociological ramifications, unknowingly repeats the

action of Lucifer who, looking behind himself at the magical source of reality, wants to possess it,

but is ignorant of the fact that this action means his own ruin.

It is not hard to understand all the confusion which dominates the thought of certain contemporary

Traditionalists who deny (always of course in different words) the existence of the three first

qualities of the sevenfold cycle. This current of thought is the exact mirror image of scientism, even

though it presents itself as scientism’s relentless enemy. It mistakes the part for the whole, making

exactly the same error as that of scientism. The value of science is denied completely: science is

thrown into outer darkness, that of impure, dead “matter,” cut off completely from the soul, the

spirit, the sacred, the divine. This seemingly angelic attitude fails in the end by the same action as

Lucifer’s: that of perpetuating forever the “wheel of anguish.”

There is furthermore an intermediate attitude between the militant scientists and the militant

Traditionalists – that of those who see “spirit” everywhere, in particles, in genes, in planets or stars.

The sevenfold cycle is not denied, but it is reduced in fact to one solitary quality. These people see

joy, love, soul, spirit, and who knows what, strolling everywhere, in a confusion that is perhaps

sympathetic and reassuring, but which engenders all sorts of possible driftings off course.

Does the essential difference between science and Tradition mean that there is no bridge at all

between these two realms of knowledge?

Another response, for the moment purely speculative, is furnished by the context I am proposing. If

science is situated in the first triad of the sevenfold cycle and Tradition is concerned with the whole

cycle, their relationship is clear: science and Tradition make no sense with- out each other. To

reduce the sevenfold cycle to this first triad means the cessation of movement, a self-destructive

reality. On the other hand, to rob the cycle of the knowledge of the first triad means making its

continuing movement, or a true accomplishment of the cycle, impossible.

But the response that I have just outlined will be speculative and disembodied if it is not based on

concrete scientific development.

I wish only to come to grips with some major facts here, the detailed analysis of which it is

impossible to make except by transdisciplinary research, as I have clearly underlined before. It goes

without saying that, in this approach, I shall not question scientific theories, in their formal or

mathematical aspects, for they are, by definition, silent on the ontological level. The points of

contact between science and Tradition can be found only in the fundamental scientific axioms of the

most general results obtained by science. In other words, it is the interpretation of scientific theories that I shall question, an interpretation which thus becomes more and more inseparable from

scientific theory itself.

The emergence in this century of quantum physics, with its discovery of a level of reality different

from the macrophysical, constitutes one of these major facts, with consequences we have not

finished exploring, on all the planes of our life. In the Boehmian context, this signifies the

interaction between the sevenfold cycles located at different levels of reality, an interaction which

takes place through the A relationship among the first triads at different levels. Even if there is a

split between the quantum level and the macrophysical level (through the different laws which

govern the two), there is at the same time continuity: the one cannot exist without the other. The

proof: our own existence and that of our universe. The discovery of a level of reality different from

our own brings out very selves into play: we are those who obligatorily must make the translation

from one level to the other. A sense of verticality thus begins to make itself felt on the plane of

language if not of understanding. At the same time, there appears to be a movement from the

quantum level towards the macrophysical level. Our visible macrophysical world is built on the

invisible quantum world. Our world thus appears, in a sense, as the invisible made visible.

The logic which rules the quantum world is different from that which rules our own world. All the

writings of Lupasco testify to the richness of this logic of contradictories in its philosophical

implications. But what interests me here is the kinship between quantum logic and traditional

thought. The thêmata of the quantum world, as alternatives to contradictions, appear to be

outmoded and replaced by a veritable unity of contradictories: something not continuous or dis-

continuous, but continuous and discontinuous; not simplicity or complexity, but simplicity and

complexity; not unity or hierarchical structure, but unity and hierarchical structure; not constancy or

change, but constancy and change. The quantum entity is at the same time continuous and

discontinuous. The physical interactions appear once unified and structured hierarchically,

according to the scale of energy on which they are being explored. The quantum world seems at

once simple (through its fundamental laws which ensure the unity of interactions) and extremely

complex (through the infinite variety of phenomena at different energy levels). Quantum entities ask

at the same time for symmetry and a break in this symmetry. The thémata appear thus at most like

facets of a symbol. I have discussed elsewhere 10 some idea-symbols of modern physics. The

reconciliation between contemporary scientific thought and traditional symbolic thought is a major

encounter which is the sign, I think, of a still more important encounter: that between the world

explored by Tradition and the world explored by science. What Tradition discovers in the richness

of the interior life, science discovers, by correspondence, in the corporeality of natural systems.

Is the unification of all physical interactions the corresponding sign of an even more profound

unification, that which is spoken of as Tradition? Is the fascinating coherence between the infinitely

small and the infinitely large a sign corresponding to an even still more profound coherence,

between all the levels of reality described by Tradition? These are dizzying questions, to which it

would be premature to outline a response, but their formulation is inevitable.

Finally, why does the unification of all physical interactions require a multidimensional space-time

so different from our own? What is signified by the extremely rapid rolling-up of supplementary

dimensions into an infinitesimal region of space? There is a great temptation to characterize the

different levels of reality of which Tradition tells us by a space-time with a larger and larger number

of dimensions (does God live in a space-time with an infinite number of dimensions?), but I cannot

take this step, for it seems to me to lead to an abusive simplification, one of extreme intellectual and

spiritual poverty, in opposition to the teaching of Tradition. This temptation, as fascinating as it

might be, has as its source the same error as that which I stressed before: reducing the sevenfold

cycle to its first triad. In which space-time is love located? An absurd question which is not,

paradoxically, the prerogative of scientists only.

In a celebrated book written a century ago, Edwin Abbott 11 described the adventures of a two-

dimensional being who was snatched from his own world by a three-dimensional being. In his

marvel at discovering a world infinitely richer than his own, he believes that the three-dimensional

being is a god. But he realizes progressively that this marvelous world, like his own world, is

peopled by criminals and wise men, by poets and hoodlums, by the good and the wicked. Are they

gods? Certainly not. But this conclusion does not prevent our two-dimensional being from returning

to his own world and proclaiming, at the risk of his own life, that there are other worlds, other

realities.

According to the context we propose, based on the writings Jacob Boehme, the value of dialogue

between modern science and Tradition is not found in an abusive identification of the results of

science with certain affirmations of traditional thought. After an interesting colloquium at Sainte-

Baume on the theme of “Alliance,” André Chouraqui wrote to me: “Without the transcendence of

unity and of love, the universe would be incomprehensible, whereas each day it becomes,

incomprehensibly, more comprehensible.” 12 Tradition is nourished by science, by time, by history,

while science obtains its meaning (and, in particular, its sense of values) by interacting with

Tradition.

NOTES

1. See, for example, Le Petit Robert, the alphabetical and analogic dictionary of the French language, by Paul Robert (Paris: S.N.L., 1970), p. 1810.

2. Ibid.

3. Antoine Faivre, Accés de l’ésotérisme occidental (Paris: Crallimard, Bibliotheque des Sci- ences Humains, 1986), especially the chapter “Definitions et positions,” pp. 13-50.

4. Ibid., p. 34.

5. Ibid., p. 36.

6. Ibid., p. 38.

7. Gerald Holton , L’Imagination scientifique (Paris: Gallimard, 1981); Thematic Origin of Scientific Thought: Kepler to Einstein (Boston: Harvard University Press, 1973 ); The Scientific Imagination: Case Studies (New York: Cambridge University Press, 1978).

8. Holton, “Les Thêmata dans la pensée scientifique,” in L’Imagination scientifique, p. 30.

9. Basarab Nicolescu, Nous, la particule et le monde (Paris: Le Mail, 1985) p. 159-16l.

10. Ibid.

11. Edwin A. Abbott, Flatland (New York: New American Library, 1984).

12. André Chouraqui, letter to the author, dated July 7, 1987.

CHAPTER SIX

Jacob Boehme and the Evolution of Man

LUCIFER’S ACTION: CONTEMPORARY RESONANCES

It is well known that Boehme’s doctrine of good and evil is one of the most important parts of his

work. It would be presumptuous on my part to analyze it here after so many erudite studies have

been made. I limit myself to the aspects linked to the formulation of a future Philosophy of Nature

that would be suitable for our era.

As I have stressed time and again, Boehme’s thought is based on a logic of contradictories, as one

of his essential ideas is the unity of' opposites. God himself is the incarnation of this unity of

opposites: “For the God of the holy world, and the God of the dark world, are not two Gods; there is

but one only God: he himself is all being, essence, or substance; he is evil and good, heaven and

hell, light and darkness, eternity and time, beginning and end.”1

The unity of all the sevenfold cycles is truly beyond good and evil. Good and evil appear when

there is a dysfunction in a sevenfold cycle or in the interaction between the different sevenfold

cycles. Therefore there is a quite logical, clear definition of “evil” as anything which is opposed to

the development of a sevenfold cycle or the interaction between these different cycles. In other

words, evil is anything which opposes the birth of God. Unquestionable signs of evil are the

complete taking over of the cycle by one or several of the qualities in it, the stopping of the cycle,

or, once again, the change of direction of the sequence of the cycle.

Evil has a positive side so long as it is a resistance to the development of the cycle, a resistance

which conditions the movement. Without this resistance everything would be devoured by the

incomparable fire at the magical source of reality; it is a protection against this consuming fire. This

is why “there is nothing in nature wherein there is not good and evil; everything moveth and liveth

in this double impulse.” 2 Good and evil appear as two qualities “which are in each other as one

thing in this world, in all powers, in the stars and the elements, as also in all the creatures. . . .” 3

Even “the kingdom of God and the kingdom of hell hang one to the other, as one body, and yet the

one cannot comprehend the other.” 4 “Hell” is the first triad of the sevenfold cycle. If it respects its

function, which is that of being, in Boehme’s language, “the flame of anger,” the movement can

proceed for “the flame of anger is the manifestation of the great love.” 5 The anger is “the root of

life,” but “if it be without the light, then it is not God, but hell fire.” 6

Evil transforms itself into an ontological catastrophe when it changes function: resistance turns into

complete opposition in relation to the development of the sevenfold cycle and the interaction

between the different cycles. The order of the world is turned upside-down. Harmony becomes

chaos, and constructive interaction is replaced by an anarchic, self-destructive movement. In

particular, “hell” becomes truly infernal: the first triad closes up on itself in a world of darkness,

shutting itself off from any penetration by the light Evil is therefore a quality of being which is

neither positive not negative. But it is equivalent to an ontological catastrophe when it changes

function. At our level of reality, the freedom of man comes at the price of a difficult, trying choice,

where the will of man plays crucial role.

The catastrophe is symbolized in a magnificent way by the fall of Lucifer, which occupies such a

significant place in the work of Jacob Boehme. “Lucifer was born in the beginning as a being of

light,” Pierre Deghaye writes. “He is the output of a sevenfold emanation which begins in the

darkness and completes itself in the light. His regression inverts the course of this process. . . . The

violence done to nature destroys the divine manifestation. It abolishes the birth of God. It is a

deicidal violence.” 7

What was Lucifer’s crime, basically? That of looking backwards, toward the magical source of

reality, “but he became a fool; therefore this place or space, in its burning quality, could not subsist

in God, hereupon the creation of this world ensued.” 8

By this backward glance, Lucifer reverses the direction of the sevenfold cycle. This change of

direction is not made innocently, for each reality of the sevenfold cycle is transformed into its own

opposite. Lucifer is the creator of the upside-down sevenfold cycle, which engenders “the house of

darkness,” the house of death. Jacob Boehme gives us a striking description of this upside-down

cycle in The Aurora: “Here is lamentation and woe, yelling and crying, and no deliverance; it is

with them as if it did continually thunder and lighten tempestuously. For the kindled spirits of God

generate themselves thus. . . . The fire burneth as a fierce wrathful Sulphur. . . . Love is an enmity

here. . . . The sound is a mere beating, rumbling or cracking. . . . The circuit, region, court or

residence of the body of the seven is a house of mourning. Their food is abomination, and groweth from the fierceness of all qualities.” 9 It is death which lives in the world of this upside-down cycle,

a world where the king is Lucifer turned into Satan.

The completion of this reversed cycle is the first triad, that of the wrath of God, that which Boehme

calls “the outermost birth in this world,” 10 that of the wheel of anguish, that of the “natural fire,

which is a torment and consuming source.” 11

The idea of the danger of the backward glance runs through texts of all times. The wife of Lot,

Abraham's nephew, is turned into a pillar of salt for having looked back during the destruction of

Sodom. Orpheus descends to hell to bring back Eurydice, but, not keeping his promise, turns to

look at her and she disappears into the darkness.

Let us look around ourselves, in our own world today, and dare to ask to ourselves this question:

Are we on the verge of repeating this action by Lucifer, this backward glance? Are we on the verge

of forever locking ourselves inside the wheel of anguish? A philosopher of the stature of Michel

Henry is not afraid to write: “It is life itself which is wounded; all its values are wavering, not only

aesthetics, but also ethics, the sacred – and with them the possibility to live each day.” 12

Our contemporary world, seen in the context of Boehme’s thinking, is located clearly in the first

triad of the sevenfold cycle.

It is not by chance that science is the dominant language of the age – as I have said, it explores

precisely this first triad.

It is not by chance that for the first time in history man has acquired the means for the total,

complete destruction of his own species. “Thou seest also,” Boehme writes prophetically, “how the

wrath of God lieth hid and resteth in the outermost birth of nature, and cannot be awakened, unless

men themselves rouse or awaken it, who with their fleshly birth or geniture qualify, operate or unite

with the wrath of the outermost birth of nature.” 13 Indeed, man has succeeded precisely in

awakening an incredible energy hidden in the deepest part of Nature, an energy capable of burning

up the whole earth.

It is not by chance that for the first time in his history man is being given the means to modify the

human being by changing his genetic makeup. There also we are quite close to the frontier of the

magical source of reality, with all that that implies about the danger of self-destruction.

It is not by chance that this century has seen more and more monstrous wars take place, in this

collective madness which represents the process of the mutual destruction of mankind. It is not by

chance that we are witnessing more and more indifferently the establishment of violence in our

everyday life.

It is not by chance that we have seen in this century, in the name of good principles, the birth of all

sorts of totalitarianism which destroy the very existence of entire peoples. To the age-old question

“Why are the children of darkness more cunning than those of the light?” Jacob Boehme gives us

this answer which is at once surprising and logically simple: “Why? Because they have the magical

root of the original of all essences manifest in them.” 14

Our world is effectively inside the wheel of anguish, in the first triad of the sevenfold cycle. But this

first triad is not yet closed up on itself. We are at a point of choosing the road between self-

destruction and evolution. The first triad, the wheel of anguish, is only a stage of our own evolution.

B: MAN, HUMANITY, AND THE SEVENFOLD CYCLE

The idea of a possible evolution of man, beyond any physical or biological aspect, dominates all of

Jacob Boehme’s thought. An entire book could be written, consecrated exclusively to this idea, but

here I try to bring only a few illuminations, in relation to the subject interests us – that of a new

Philosophy of Nature.

In Boehme’s perspective, evolution cannot be dissociated from the completion of the sevenfold

cycle, in the orientation with which it is usually associated – a movement from its first quality

towards its last quality. In particular, this evolution cannot take place without the discontinuous leap

between the first triad and the other four qualities of sevenfold cycle (see Chapter Three). But, there

is a fundamental difference between these two parts of the cycle, separated by the frontier of

discontinuity: the qualities of the wheel of anguish are outside the will of man (they bring into play

the forces which condition the passage to manifestation), while the other four require the

participation of man, his will, and his consciousness. In Boehme’s perspective, man’s evolution is

the evolution of his consciousness.

For Boehme, “natural man…moveth between two Principles” 15; he is a “two-fold man.” 16 On the

one hand, the wheel of anguish is at work in him, it takes part in his constitution as a natural system.

If man locks himself inside this wheel of anguish, it is like a living death, “so altogether dead in

death, and so bolted up in the outermost birth or geniture in the dead palpability.” 17 But he can

evolve toward the world of light “for if the light be in him, he is born in the three Principles; but yet

he is only a spark risen from thence, and not the great source, or fountain, which is God himself.” 18

Thus it can be affirmed that the first triad of the sevenfold cycle corresponds to the body of man in

all his physical and chemical aspects, and that the first discontinuity introduces him into the world

of life, where the evolution of his own being can begin.

This view of a possible evolution of man is not necessarily in contradiction with the theories of

evolution of modern science. After science recognizes that the physical evolution of living species

leading up to man is probably accomplished, finished. We can conclude that if evolution continues,

it will be able to occur only on another plane – that of culture, of consciousness, or of humanity as a

collective body of all mankind.

For Boehme, conscious human evolution is a difficult process, based on self-observation, on

attention, on great effort, “and man cannot better prove or try himself than by giving serious

attention to what his desire and longing impel him. But there must be real earnestness; for he must

subdue the astral spirit which rules in him. For, to subdue this astral spirit, no wisdom nor art will

avail, but sobriety of life, with continual withdrawal from the influxes. The elements continually

introduce the astral craving into his will, Therefore it is not so easy a thing to become a child of

God; it requires great labour, with much travail and suffering." 19

This spirit of the stars pushes man endlessly toward the wheel of anguish. It has led to the creation

of the visible world, of the earth the stars, the galaxies. It is near the magical source of creation, to

the devouring fire. To disengage from this astral influence signifies the reestablishment of the

direction of the sevenfold cycle leading to the body of light. That is why the wonder and the

fascination of the visible world, when they are taken as absolutes, are paradoxically perverse

guides, for they turn back the course of the sevenfold cycle and transform evolution into involution.

The spirit of the stars leads man to believe in the complete power of the "outer body," but “the outer

body has no power to move the light world; it has only introduced itself into the world of light,

whereby the light-world is become extinguished in man. He has, however, remained to be the dark

world in himself; and the light-world stands in him immoveable, it is in him as it were hidden." 20

As God dies in order to be born, man must die in this life in order to be born. His life thus

comprises two births: biological birth and a self-birth or self-engendering. This new birth is a birth

from above, for it presupposes the completion of the sevenfold cycle. The new birth implies death

to oneself, a singular, mysterious process which takes place in the secrecy of the interior life. The

second triad of the sevenfold cycle is a preparation for this new birth, which is brought forth only at

the moment of the second discontinuity of the cycle, when "in the fountain or well-spring of the

heart there riseth up the flash in the sensibility or thoughts of the brain, and therein the spirit doth contemplate or meditate.” 21 Finally, the third triad of the sevenfold cycle, during the course of

which "the soul eateth of God," 22 and leads to the creation of the new body.

The responsibility of man is immense, for, in Boehme's perspective, the noncompletion of his

sevenfold cycle leads to a cosmic catastrophe. The entire universe of the creation would disappear

in the chaos. That is why Boehme tells us, “Therefore seek for the noble Pearl; it is much more

precious than this world.” 23 Our smallest actions or thoughts have a cosmic dimension:

“whatsoever thou buildest and sowest here in the spirit, be it with words, works or thoughts, that

will be thy eternal house." 24

It is necessary to distinguish clearly the evolution of the individual human being from the evolution

of humanity. Humanity, as a collective body of all mankind, obviously submits to other laws than a

man by himself. Its sevenfold cycle is different from that of one Person.

The two sevenfold cycles are indeed in perpetual interaction: the one cannot develop without the

other. Let us try to imagine for an instant the earth peopled in a definitive way by a single human

being. The absurdity of this situation is obvious. The individual defines himself by interaction with

others.

But there is an asymmetry between the two sevenfold cycles, related to the rhythm of their

development. If Boehme's cosmology is true, the founders of the great religions, the great mystics,

the great poets – and also an anonymous crowd whose names will never be remembered – have

probably completed their sevenfold cycle in the course of their lifetime, a very short period of time

compared to the age of our universe or the period corresponding to the appearance of human beings

on earth. The rhythm of development of the sevenfold cycle of humanity is a great deal slower, in

accord with the cosmic rhythms ruling the formation of planets, galaxies, and our universe.

Is it absurd to hypothesize a sevenfold cycle of humanity, with the underlying idea of a unity of

humanity? Is it the product of simple speculation, with no foundation? The most rigorous approach

to this question seems to me to be that furnished by contemporary research in history of beliefs and

religious ideas, of which the uncontested master is Mircea Eliade. 25 What strikes me in the first

place in the work of Eliade is his discovery, based on scientific method, of a hidden driving force in

the spiritual growth of humanity, through surprising convergences between different civilizations,

in spite of their separation in space and time. "What seems to me totally impossible, at all events,"

Eliade states, "is to imagine how the human mind could function without the conviction that there is

something irreducibly real in the world. Consciousness of a real and meaningful world is intimately

linked with the discovery of the sacred the sacred is not a stage in the history of consciousness, it is

a structural element of that consciousness." 26

If we take seriously the hypothesis of a sevenfold cycle governing the evolution of humanity, this

thinking layer of the earth, a first sign that the hypothesis is correct will be the appearance of a

planetary civilization, where all violence of man against man, of one nation against another, will be

completely abolished. Obviously we are a very long way from such a situation, even if a few facts

seem to be pointing in this direction. Science is already a planetary language. The dizzying

development of the computer system database establishes a communication between all points on

the earth, by the creation of a sort of planetary brain. The interaction among all nations of the earth

on the level of economics becomes more and more obvious. Even the menace of total destruction of

our own species seems paradoxically to carry a positive message: humanity must evolve or

disappear.

But where is our humanity in the development of its sevenfold cycle? All the ideas that we have

outlined in this chapter lead us to the conclusion that we find ourselves in the first triad of the

sevenfold cycle, inside the wheel of anguish, more precisely at the frontier of the second triad. A

first discontinuity must necessarily occur to assure the passage of humanity towards life, if we are

not going to founder in the self-destructive cycle of the wheel.

Our conclusion may indeed shock the many minds who, even if they accept the idea of an evolution

of humanity (in any case a rare occurrence), are convinced that we are at a stage a good deal more

evolved than that of the wheel of anguish. But, after all, humanity is very young. Its existence

covers an infinitesimal period in the history of the universe. Let us imagine a book where each line

covers the history of a thousand years, each page having forty lines. Thus the history of the universe

would fill a library of a thousand books, each having 375 pages. The history of humanity would

cover only the last 50 pages of the thousandth volume of the history of the universe. It is

comprehensible that humanity finds itself at the very beginning of its evolution, just before its first

step towards a self-engendering which leads to the creation of its own body.

The main event which seems to me to dominate this century is fundamental science's discovery by

its own methods of the frontiers where it can begin a dialogue with the wisdom of the ages and with

other forms of knowledge. These other forms of knowledge – art, Tradition, or the human sciences

– are concerned with one or another of the four last qualities of the sevenfold cycle. But,

paradoxically, it is modern science, immersed in the study of so-called " external" nature- the wheel

of anguish- which today demands passage beyond the wheel in our own evolution. But this passage

cannot occur on its own. A transdisciplinary dialogue between all forms of knowledge can help us

bring this about- a dialogue which, without leading to a new scientism, must nonetheless take as its

point of departure the contemporary discoveries of fundamental science. In this way it will

find what there is between the different forms of knowledge, which in fact belongs to neither one

form nor the other, but which ultimately circulates between the different disciplines, while

respecting their autonomy. It will thus contribute to the establishment of a true, long-term, planetary

dialogue, as a condition for our evolution of being'

N O T E S

1. Jacob Boehme, Mysterium Magnum, translated by John Sparrow, 1654 (London: John M Watkins, 1924 o.p.),

VIII:24; p. 44.

2. Jacob Boehme, The Aurora, translated into English by John Sparrow, original edition published in 1656 (London: John M. Watkins, 1960, o.p. ), II:7; P' 51.

3. Ibid. , I:3; p. 39.

4. Ibid. , XXI:11O; p. 574.

5. Mysterium Magnum, VIII:27, p. 45

6. Jacob Boehme, Concerning the Three Principles of the Divine Essence, translated by John Sparrow, 1648 (London: John M. Watkins, 191o, o.p.), II:7; p. 51.

7. Pierre Deghaye, La Naissance de Dieu ou La doctrine de Jakob Boehme (Paris: Albin Michel,

Collection Spiritualités Vivantes, 1985), p. 156.

8. Aurora, , IV:56; p. 98.

9. Ibid. , X:118-120; pp. 233-234.

10. Ibid. , XIX:34; p. 493.

I I. Mysterium Magnum, III:23; p. 14.

12. Michel Henry, La Barbarie (Paris: Grasset, 1987), p. 9.

13. Aurora, XIX:130; pp. 516-517.

14. Mysterium Magnum, IX.16`, p. 51.

15. Three Principles , VII:1; p. 87.

16. Ibid. , VII:2; p. 87.

17. Aurora, XXII:31; p. 590.

18. Three Principles, VII:2; p. 88.

19. Jacob Boehme, Mysterium Pansophicum, or A Fundamental Statement Concerning the Earthly and Heavenly

Mystery, written in 1620. Translated by John Rolleston Earle as part of Six Theosophic Points and Other Writings (New York: Alfred A. Knopf, 1920, o.p. ), IX:I-2; p. 172.

20. Jacob Boehme, Sex Puncta Theosophica, or High and Deep Grounding of Six Theosophic Points: An Open Gate to All the Secrets of Life Wherein the Causes of All Being Become Known, written in the year 1620. Translated into English by John Rolleston Earle as part of Six Theosophic Points and Other Writings (New York: Alfred A. Knopf, 1920, o.p. ), II:39; p. 41.

21. Aurora, XI: 129; p. 262.

22. Three Principles, X:15; p. 159

23. Ibid., IX:46; p. 463

24. Aurora, XVIII:49; p. 463

25. It is necessary to read all the work of Eliade in order to realize fully the meaning of this statement. But an initial approach can be made by reading his History of Religious Ideas, Vol. 1: From the Stone Age to the Eleusinian Mysteries, translated by Willard R. Trask (Chicago: University of Chicago Press, 1979); Vol. 2: From Gautama Buddha to the Triumph of Christianity, translated by Willard R. Trask (Chicago: University of Chicago Press, 1984); Vol. 3: From Muhammad to the Age of Reforms, translated by Alf Hiltebeiten and Diane Apostolos-Cappadona (Chicago: University of Chicago Press, 1985).

26. Mircea Eliade, Ordeal by Labyrinth: Conversations with Claude-Henri Rocquet, translated by Derek Coltman (Chicago: University of Chicago Press, 1982), pp. 153-154.

CHAPTER SEVEN

Complexity and Levels of Reality

IN THE beginning there was complexity," Edgar Morin writes in a dazzling formulation. 1

In fact, our world seems invaded by "complexity." Everywhere we look, towards the infinitely large

or the infinitely small, or even at our own scale, we see complexity manifesting itself triumphantly.

Contemporary man moves like a stranger through an increasingly incomprehensible world, the

slave of his analytical thinking.

The dream of a "universal physics" which would explain everything on the basis of a few general

laws or a few fundamental building blocks of matter has vanished with the advances of contemp-

orary science itself, without any interference from considerations of a philosophical or ideological

order. Even the so-called "unification" theories in particle physics, as fascinating as they might be,

are concerned after all only with physical interactions. Moreover, the unification of all physical

interactions takes place at incredible energy levels which could never be attained in our particle

accelerators. 2 Only a few more or less out-dated scientists, for reasons more ideological than

scientific, take it upon themselves to soothe public opinion with the illusion of a simplicity that is

accessible by reason and science alone.

The urgency of formulating an epistemology of complexity, like that which Edgar Morin is

elaborating, 3 is an immediate reality. It is not just a question of an attempt to introduce order into

complexity so that we can understand what is happening in natural systems: our very life, individual

and social, is directly concerned with the formulation of a new epistemology. Is it possible to

conceive of the emergence of a new system of values and a new ethics without an understanding of

this intrusive complexity, which, if it is left to proliferate according to its own chaotic and anarchic

laws, can only lead to the destruction of our life and our species?

Here I would like to outline how the concept of "levels of reality" could contribute to the form-

ulation of an epistemology of complexity.

The discovery (at the same time abstract and palpable, experimental and theoretical) of a scale

"invisible" to the sense organs – the quantum scale, where the laws are completely different from those of the "visible" scale of our everyday life – probably has been the most important contribution

that modern science has made to knowledge. The new concept which has thus emerged – that of

levels of materiality or levels of reality – is one on which a new vision of the world can be based.

But is it truly a question of a new concept? I have used the expression "levels of reality" frequently

throughout this book, in the symbolic sense which emerges from the cosmology of Jacob Boehme,

based on the relationship between the threefold structure and the sevenfold self-organization of

reality. Such a reading is too vast, too general to be applied to the results of modern science. It

would be absurd, a mere caricature, to wish to bring at any price a cosmic dimension down to an

earthly dimension. Moreover, the very clear difference between the methodologies of Tradition and

of modern science foreshadows the failure of any hasty reconciliation between traditional and

scientific thought. Finally, as Antoine Faivre remarks, 4 though true Tradition is intimately linked to

the existence of a Philosophy of nature (which is precisely the thought of Jacob Boehme and that of

his followers), up until now modern science has been able to dispense with the need to formulate it.

But the fact is that since the birth of quantum physics, this necessity appears more and more urgent.

The formulation of this new philosophy may even, in the long run, permit a deepened dialogue

between modern science and Tradition. But for the moment, we are only at the stammering stages in

this dialogue, and it is urgent to advance in this direction with great prudence and by very small

steps if we do not want to spoil an extraordinary potential of our age.

So let us adopt a definition of the concept of "levels of reality" which is a good deal narrower than

Boehme's, but which will have the advantage of being very close to what modern science teaches

us. This idea is therefore new, in a sense. It has not been brought about by a vision or by a

metaphysical speculation. The concept of "levels of reality," as it will be used in the following text, is supported by scientific theory and experiment. We can say that it appears as a facet of Boehme's

symbol, engendered by the dialogue between humanity and Nature over the course of time. It is a

question of a new facet, for it is precisely the product of historical time. Boehme's symbol can only

be enriched by this contribution of time; its own existence in time is what allows this enrichment.

Let me first of all give a description, although it must necessarily be an approximate one, of the

meaning that I attribute to the words "reality" and "level."

I use the word "reality" in its very simple meaning, in the way the physicist experiences it in his

daily work. In our practice, we continually encounter a "something" called nature, which resists our

theories and our experiments. This resistance naturally gives that "something" the attribute of

"reality." Likewise, the relentless resistance explains why there are never definite answers in

science, but always partial, approximate ones, subject to constant change. But if there are no

definitive answers, there is nonetheless a continual deepening of questioning.

The "reality" of which I am speaking is not simply a creation of the mind, to the extent that it does

not allow any kind of description whatsoever; neither is it something in itself, for we intervene in an

essential way and inevitably in the quantum domain with our experimental measuring process, with

our mathematical formulation, with our interpretation. This reality is not a reality in itself about

which anything can be said (but, it seems, a great deal can be written), nor is it an empirical reality,

mute on the plane of being. It is rather a reality of interaction or participation.

Let me now define precisely the word "level."

We can describe a level (or scale) of reality as being a group of systems which remain unchanged

under the action of certain transform motions. For example, we can conceive of "the particle scale,"

"the human scale," or "the planetary scale," with humanity appearing as the interface between the systems belonging to the first level and the last.

This description is a little imprecise, for it can lead to a confusion with the ideas of levels of

integration or levels of organization, such as those which appear, for example, in contemporary

systemic thought. 5

I believe that in order for a truly different level of reality to be seen, there must be a breakdown of

language, a breakdown of logic, a breakdown of fundamental concepts (such as causality, for

example). In this sense, the quantum level can be recognized as a level of reality different from that

which corresponds to our own macroscopic scale.

I have analyzed these breakdowns at length elsewhere. 6 Here I will give just a few examples.

Our macroscopic world is characterized by the separability between different objects which

comprise it, while in the quantum world, there appears to be an inner non-separability. The different

interacting quantum entities, while each remaining distinct, behave simultaneously as if they formed

an inseparable whole. Is quantum non-separability a particular example of a generalized non-

separability of the whole universe, of the kind which is described in the work of Jacob Boehme?

Local causality, essential for classical physics, gives place to a very delicate causality, a global

causality, which, not to be confused with ordinary finality, nevertheless determines the evolution of

all the systems interacting together. Is this global causality a sign, or a particular example, of that

global causality that characterizes the self-organization of Boehme's universe?

Finally, if classical thinking is based on the idea of continuity, quantum physics makes evident the

crucial role of discontinuity. Where does discontinuity come from? Is it not brought about by the

interaction between different levels of reality? Is not discontinuity manifesting itself at a certain

level of reality therefore a sign of the unity of the universe, a unity precisely conditioned by its

diversity?

It is very clear that, in a universe characterized by a structure of levels of reality, the passage from

one level to another becomes an urgent necessity. The scope of this problem was recognized by the

founding fathers of quantum mechanics, especially by Niels Bohr. The problem of translation from

one level of reality to another is intimately linked to the understanding of the nature of complexity.

We must thus distinguish two types of complexity: the complexity which refers to only one level of

reality and the complexity which makes several levels of reality come together.

The complexity appearing at only one level of reality can be, in a way, "structured" by the idea of

"level of integration"; so it is understandable why there must not be a confusion between the idea of

"level of integration" and that of "level of reality.” There is no one-to-one correspondence between these two ideas. In general, several "levels of integration" belong to a single "level of reality." For example, classical mechanics, organic chemistry, and classical economic thinking each set into play

the same type of ideas, even if they correspond to different levels of integration.

On the other hand, the passage from one level of reality to another arouses a complexity of a

completely different nature, demanding new tools of conceptual approach.

The contradictory relationship between simplicity and complexity clarifies itself in a new way: what

appears to be horribly complicated at a certain level of reality can appear extremely simple at

another. For example, according to the superstring theory in particle physics, physical interactions

appear to be very simple and unified as a result of a few general principles, if they are depicted in a

multidimensional space-time of ten dimensions (one of time and the others of space) and at an ultra-

high energy, corresponding to the so-called Planck-mass. Complications arise at the moment of

passage to our world, which is inevitably characterized by only four dimensions and by the fact that

considerably lower energies are available.

This last remark allows me to stress the probable role of the nature of space-time in the definition of

a level of reality and thus in the understanding of the nature of complexity.

Our space-time continuum of four dimensions is not the only one conceivable. In certain physical

theories, it seems more like an approximation, like a "section" of a space-time a good deal richer in

terms of possible phenomena. The conceptual implications of such a situation are considerable. Let

us try to imagine an intelligent being, living in two-dimensional space (for example, on a sheet of

paper). For him, in his own world of two dimensions, practically everything which derives from our

three-dimensional world is experienced as a miracle, as an irrational, incomprehensible

phenomenon. It seems important to add that the supplementary dimensions appearing in theories of

contemporary physics are not the result of simple intellectual speculation. On the one hand, these

dimensions are necessary to assure the self-consistency of the theory and the elimination of certain

undesirable aspects. On the other hand, they do not have a purely formal character – they have

physical consequences on our own scale. For example, according to certain physical theories, if the

universe was associated with a multidimensional space-time at the beginning of the Big Bang, then

the "spontaneous compactification" of the supplementary dimensions of space (that is, their rapid

rolling up into an infinitesimal region of space) can be linked to a period of very rapid exponential

expansion of the universe in our usual three-dimensional space. The supplementary dimensions will

remain hidden and unobservable forever, but their vestiges would be precisely the known physical

interactions.

In generalizing the example furnished by particle physics, it is not absurd to think that each level of

reality corresponds to a specific space-time, distinct from that of any other level of reality.

Without an appropriate translation in the passage from one level of reality to another, an endless

series of paradoxes is engendered.

Thus the source of the arising of contradiction can be recognized; what appears as harmonious at a

certain level of reality can appear paradoxical at another. That, I believe, is the source of the

paradoxes engendered by the interpenetration of the terminology of quantum physics into ordinary

language, paradoxes we wrongly call "quantum paradoxes": they are rather “macrophysical

paradoxes,” arising at the moment of translation to our own level.

In ordinary language, we are forced to describe a quantum event as either a wave or a particle. But,

in its own language, that of quantum formulation, the quantum event is simultaneously both wave

and particle, or, more precisely, it is neither wave nor particle. The quantum event is a new type of

entity, which is not entirely reducible to its classical components. All the work of Stéphane Lupasco

(which is based on quantum physics), and in particular his "systemology," 8 testifies to the

unsuspected richness of a logic of "contradiction."

It is interesting in this context to recall that the cosmology of Jacob Boehme, as we have mentioned

several times, is founded on the dynamic of contradictory opposites. "In Nature," Jacob Boehme

writes, "one thing is always opposed to another, so that one is the opposite of the other and its

enemy. However, this is not to make the creatures take a mutual aversion or dislike to each other,

but to keep them in motion by their struggle and their opposition, so that they can manifest

themselves thus, so that great mystery can enter into their differences and their separations, and so

that there can be a perfect exaltation of joy and felicity within the Eternal One." 9

It is natural to define the different levels of reality according to our own level, in the way they are

experienced by our body and our sense organs.

We are not the centre of this succession of levels, but the natural system of reference.

With respect to ourselves, we can recognize the existence of levels which are nearer or farther away.

In any case, we are those who, alone among the other natural systems of the planet, seem to be

equipped with a capacity for translating this information between levels.

This capacity for translation, associated with the scientific study of natural systems, allows us to

pass beyond the modern illusion of a single level of reality, an illusion which has as its source the

taking as absolute the information given by our body or our sense organs (and also, of course, the

extension of these perceptions by various measuring instruments).

Our age is thus potentially that of the abolition of the single (one logic, one language, one causality,

one space-time, one reality, one knowledge) and of the emergence of the plural (logics, languages,

causalities, space-times, different levels of reality, different types of knowledge.) There is, in this

emergence of plurality, a considerable source of tolerance, which does not result from an ethical

choice, but has a character of necessity in order to be in accord with the information furnished by

natural systems.

The structure of levels of reality permits us to understand the resurgence of meaning in modern

physics. In general, as Raymond Ledrut states, 10 it could be affirmed that meaning arises out of the

contradictory relationship between a presence and an absence. It is the evocation of an absence in

the observed reality. (I employ the word "presence" in order to signify the presence on a certain

level of reality, which implies absence" on other levels of reality. These ideas are non-static: they

are evolving, for they depend on effective translation from one level of reality to another.)

We can thus understand why science represents moments of the history of the real. The role of

historic time, through the action of the imaginal, is to let us embrace more and more simultaneously

the richness of different levels of reality. In a certain sense, it could even be said that the imaginal

becomes concrete via the different levels of reality.

The advances of modern science thus let us foresee the birth of a new rationality, infinitely richer

than that bequeathed to us by the scientistic vanity of the nineteenth century.

One could even speak of the existence of different degrees of reason being in a one-to-one

correspondence with different levels of reality. The passage from one degree of reason to another is

a painful process, for it puts us into question, it demands the change of all our habits of thinking.

This process corresponds to a true conversion. Of course, this conversion cannot arise from science

itself; it can only be individual, for it requires a great deal more than knowledge of mathematical

formulation or the data of scientific experiment.

On the social level, I believe that the decadence of our age and its evident powerlessness in facing

multiple challenges are intimately linked to the blinding of science with respect to being, conjoined

with the existence of a major discrepancy between the new vision of the world that is emerging

from the study of natural systems and the old-fashioned values still dominating philosophy, the

human sciences, and the life of modern society – values based in large measure on mechanistic

determinism, positivism, or nihilism.

The opening of science toward meaning, toward being, can take place if, in particular, the idea of

levels of reality is present. It permits the integration of the subject as the explorer of these levels of

reality.

Scientific knowledge, by its own internal movement, has arrived at the frontiers where it must again

take up an active and fruitful dialogue with other forms of knowledge. The fact that scientists them-

selves are beginning to wish for such a dialogue 11 seems to me very significant.

In this context, it might be asked if there are not laws of correspondences, that is to say, laws that

cross several levels of reality. Their effects would be different according to the scale on which they

manifest, but the laws always remain the same.

The idea of a correspondence between different planes of knowledge is not a new idea. It underlies

the celebrated dialogue between Carl Gustav Jung and Wolfgang Pauli. It appears also in the works

of Ludwig Von Bertalanffy and Stéphane Lupasco. Niels Bohr, in fact, did not hesitate to establish

correlations between sociology, politics, and physics, starting from a generalization of the

complementarity principle discovered in quantum physics.

Reality could be compared to a crystal with different facets. If one facet of the crystal is removed,

the crystal ceases to exist. But if there is a crystal, this signifies that there has been crystallization,

that is, laws globally engendering the different facets of the crystal. It is exactly in this sense that I

employ the term "correspondences." The discovery of the laws of correspondence can develop only

by a new scientific and cultural approach – one which is transdisciplinary – in which all the

branches of knowledge, both the so-called "exact" sciences and the so-called "human" sciences as well as art and Tradition, must cooperate.

It is important to distinguish carefully the transdisciplinary approach from others which seem to be

quite similar- such as the pluridisciplinary, the multidisciplinary, or the interdisciplinary approach –

but which are actually, in both their means and their ends, radically different.

The transdisciplinary approach is not concerned with the simple transfer of a model from one

branch of knowledge to another, but with the study of correspondences between different fields of

knowledge. In other words, it takes into account the consequences of a flow of data circulating from

one branch of knowledge to another, permitting the emergence of unity in diversity and of diversity

through unity. Its objective is to discover the nature and the characteristics of this flow of data and

its primary task consists in elaborating a new language, a new logic, new concepts to allow the

arising of a true dialogue between specialists of different branches of knowledge – a dialogue which

would then open fully to the ordinary life of society and which in the long run will supply its

contribution to the emergence of a true planetary dialogue.

To conclude, I will say that in confronting the problem of complexity that invades our modern

world, there are three possible attitudes, attitudes which can be clearly demonstrated in the present

debate about culture and about different types of knowledge.

The position of the scientistic type is based on the belief that a single type of knowledge – Science,

Philosophy, Tradition, etc. – has the only right-of-way to truth and reality. For example, the

scientistic ideology of the nineteenth century proclaimed that science alone could lead us to this

goal. The happiness of humanity therefore (alas!) appeared within hand's reach. Any other means of

knowledge was considered either destructive (religion, Tradition) or accessory (art). The word

"science" could be replaced by the phrase "dogmatic Tradition" and science and culture could be designated as destructive ways. One could also replace "science" by "philosophy" or "culture" and consider, as did Michel Henry in his nevertheless very remarkable book, La Barbarie, 12 that it is

precisely science which is the devil, the separator, the destroyer. In my opinion, the source of

modern barbarity is not science, but the anarchic proliferation of technology and the predominance

of binary logic, that of "yes" or "no." Modern fundamental science is a part of our culture and can contribute to the re-enchantment of the world.

A second position is that of relativism of the neo-reductionist type, formulated by Henri Atlan in his

last book, À Tort et à raison, 13 a position which will be quick to gain a great many disciples, for it

seems to be a good deal more seductive than the scientistic approach. However, the two attitudes

resemble each other very much: neo-reductionist relativism is only a sort of "generalized

scientism": For example, Atlan proclaims the existence of an impassable barrier and an

incommensurability between mysticism and science, which nonetheless does not prevent him from

trying to bring about a dialogue in his book between Talmudic tradition and modern science. Atlan

comes to this conclusion starting from the postulate that each of these two approaches "takes the

position from the outset that its [own] relevance is unlimited and that it is capable, in principle, of

accounting for everything that exists." 14 As a result, he denies the value of all search for a meta-

discourse or a meta-theory. Everything thus becomes fun and games: one can amuse oneself

hopping from one branch of knowledge to another, but cannot find any bridge linking them.

Here is an important difference from the relativism of the transdisciplinary type which I advocate:

While recognizing the autonomy of each field of knowledge and the essential differences between

various ways of knowing, transdisciplinary relativism is based on the idea that none of these ways

could embrace reality as a whole. The search for correspondences is not to be confused with the

search for the one and only logic of logics, to the extent that we must always formulate models

which are successive approximations. Historic time and approximation will always go together.

Transdisciplinary relativism, rigorously conducted, could never end in a globalized discourse, in a

closed system of thought, in a new utopia. It refuses all bondage to one ideology, one religion, or

one system of philosophy- whatever they may be.

Totality is a phantasm, and separateness is also a phantasm. I believe that it is good to avoid both.

But certainly it is very difficult for us to conceive of the unity of contradictory opposites.

An interesting example is the recent birth of a new truly transdisciplinary branch of science –

quantum cosmology. As its name indicates, this new science is based on the idea of the unity

between two scales of nature which were considered, until just a few years ago, as completely

different – the quantum scale and the cosmological scale. The interactions between particles can

teach us about the evolution of the cosmos, and data about cosmological dynamics can clarify

certain aspects of particle physics. Quantum cosmology revolves around the idea of the spontaneous

appearance of the universe, as the result of laws of physics. The universe seems capable of creating

itself and also of organizing itself, with no "outside" intervention. The most appropriate image for

visualizing this self-contained dynamic of the universe would be the ouroboros – the serpent which

bites its own tail – an ancient gnostic symbol and also the symbol of the completion of the Great

Work in alchemy.

This example foreshadows the richness of a transdisciplinary kind of research. A true dynamic of

the bootstrap type (self-consistency) could be envisaged between different levels of reality: each

level of reality is what it is because all other levels of reality exist at the same time . A meta-

discourse or a meta-theory would therefore be possible, but they would never be unique or absolute.

While located resolutely in the domain of the rational, the trans-disciplinary approach would permit

the emergence of a polyphonic dialogue, between rational and irrational, sacred and profane,

simplicity and complexity, unity and diversity, nature and the imaginal, man and the universe. I am

convinced that in the decades to come it could establish itself as the preferred means for developing

the epistemology of complexity and could light the way to the formulation of a new Philosophy of

Nature.

NOTES

1. Edgar Morin, La Méthode , vol. 1: La Nature de la nature (Paris: Seuil, 1977), p. 149.

2. Physicists currently speak of a "Theory of Everything," already referred to by the initials TOE. But we must not mistake words for realities: it is a question of only one of those sensational terminological findings which physicists are so eager for. All serious physicists know the limitations of this theory, which is moreover still not fully formulated: it is only in a state of gestation.

3. See also (in addition to the above-cited work) Edgar Morin, La Méthode , vol. II: La Vie de la vie (Paris: Scull, 1980), and vol. III: La Connaissance de la connaissance – 1 . Anthropologie de la connaissance (Paris: Seuil, 1986).

4. Antoine Faivre, Accas de l' ésotérisme occidental (Paris: Gallimard, Bibliotheque des Sciences Humains, 1986).

5. See, for example, Ervin Laszlo, Le Systémisme – vision nouvelle du monde (Paris: Pergamon Press, 1981) [ The Systems View of the World (New York: George Braziller, Inc., 1972]; and Erich Jantsch, The Self-Organizing Universe (Elmsford, NY: Pergamon, 1980).

6. Basarab Nicolescu, Nous, la particle et le monde (Paris: Le Mail, 1985).

7. For a good popularization of multidimensional space (hyperspace), see Rudy Rucker, The Fourth Dimension

(Boston: Houghton Miff[in Company, 1984).

8. Stéphane Lupasco, L' Expérience micro physique et la pensée humaine (Paris: P.U.F., 1941); Le principe d'antagonisms et la logique de l' énergie (Paris: Le Rocher, 1987), Collection l'Ésprit et la Matière, preface by Basarab Nicolescu; Qu'est-ce qu'une structure? (Paris: Christian Bourgois, 1967); Les Trois Matières (Strasbourg: Editions CohQrence, 1982).

9. Jacob Boehme, De l’élection de la grâce, French translation by Debeo (Milan: Arch6

1976), pp. 27-28.

10. Raymond Ledrut, Situation de l' imaginaire dans la dialectique du rationnel et de l'irrationnel,in Cahiers de l'

imaginaire, # 1, " L'lmaginaire dans les sciences et les arts," (Toulouse: Editions Privat, 1988), pp. 43-50.

11. Science and the Boundaries of Knowledge: The Prologue of Our Cultural Past, final report of

The Colloquium of Venice, organized by UNESCO in collaboration with the Cini Foundation, Venice, March 3-7, 1986

(Paris: UNESCO, 1987); La Science face aux confins de la connaissance – La Déclaration de Venise (Paris: Editions de Félin, 1987)

12. Michel Henry, La Barbarie (Paris: Crasser, 1987).

13. Henri Atlan, À Tort et à raison (Paris: Seuil, 1986).

14. Ibid., p.321

CHAPTER EIGHT

By Way of Conclusion

HAVING arrived at the end at this brief study, I am perfectly aware that I have unveiled only a very

small corner of an immense territory. But I had to bear witness to my encounter with the thought of

Jacob Boehme; to bear witness to my conviction that his work can make a fundamental contribu-

tion to the contemporary search for a new Philosophy of Nature; to bear witness to a possible

reenchantment of the world through the encounter between the study of man and the study of the

universe.

After having explored the infinitely small and the infinitely large, man finds himself confronted

with the endless complexity of the encounter with himself.

The ambiguity of our age is fascinating. Everything seems to be arranged for our confinement in the

"wheel of anguish," for our self-destruction, our disappearance as a species from the surface of this

earth. But at the same time, everything seems to be in position for the emergence of a new

Renaissance, of a scope incommensurable with that of the movement which spanned the sixteenth

and the seventeenth centuries. It is about the possibility of this New Renaissance that I have wished

to bear witness.

But what are the tangible marks of the potential for such a new Renaissance, if we want to pass

beyond pure verbiage or the declarations of intent with no real substance?

First of all, there is the quest for the identity of Europe. We speak a great deal, and rightly so, of the

importance of the build-up of Europe in this dawning of the twenty-first century. But, in my

opinion, we will never succeed in realizing this build-up if we limit ourselves to political,

economical, or social motivations, however well justified. It is by the rediscovery of a spiritual bond

between the different European nations that we will succeed in revealing our own identity. To

respond to a question which has recurred often in this book – "Why was modern science born in the

West?" – is to contribute in a direct way to this quest for the identity of Europe.

My conclusion, based on the study of Jacob Boehme's work as an exemplary case, is that the

Christian contemplation of the Trinity has been the seedbed out of which modern science has

sprouted. This conclusion may be surprising even if it does nothing more than extend and define

other avenues of research, in particular that of Charles Morazé. The established churches have

indeed scorned Nature for a long time and have cast it into an outer darkness. But Christian thought

passes far beyond any institutional framework; so it is not surprising that its quintessence is often

found in the work of thinkers on the fringes of the established churches, like Boehme, who was

considered a "heretic" in his time. Nor is it surprising that modern science has had to define itself by a break with traditional thought, which was locked into an institutional framework that was stifling

and withering it. But this break is of a methodological order: it does not in any way make a total

breach with the living thought which has permitted the birth of modern science. This break in

methodology has been the condition sine qua non for the full and spectacular development of the

New Science, a development which has led to the science of our own century.

Certainly, the threefold structure of reality is found in a great many traditions. But the specific and

single quality of Christian thinking on the Trinity can be strictly demonstrated. The paradoxical

coexistence of the one in three and the three in one already implies the potential of manifestation of

divinity through Nature. In order to come to the actualization of this potential, there was a necessity

for this unique encounter between creative imagination, Christian thought, and Jacob Boehme's

genius. Boehme could thus discover, in his own interior being, a true universal dynamic through the

interaction between the threefold structure and the sevenfold self-organization of reality conforming

to it, Christian meditation on the Trinity thus reveals all these potentials, in a prophetic explosion

embracing all the cosmoses. Nature finds its own place in this dazzling dynamic – that of the

receptacle of the birth of God.

A second mark of the New Renaissance, which is moreover linked fundamentally to the one

described before, is the contemporary encounter between science and meaning, a major event which

will probably produce the only true revolution of this century. Contemporary science is certainly

international, but its deep roots always remain anchored in the soil of its birth. More and more,

science discovers its own limits, determined by its own methodology, and has more and more need

of meaning, as a tree needs the air and the soil for its full development. Science has been able to

examine the indications found in Nature in a magnificent way, but, because of its own

methodology, it is incapable of discovering the meaning of these signs: Science, doubled back on

itself and cut off from philosophy, can only lead to self-destruction because of its dominant position

in our society. The self-destruction is necessarily brought about by lack of ontological

understanding of these signs of Nature which are more and more numerous, more and more

powerful, and more and more active. At the other pole, philosophy, wisdom, and Tradition, doubled

back on themselves, through mistrust or ignorance of these signs of Nature, can only, as powerless

witnesses, await their own withering and their own death. The dialogue between science and

meaning becomes more necessary than ever. But how can we instigate this dialogue?

It is here that the third mark of the New Renaissance comes in. We must invent a mediation

between science and meaning. This mediation can only be a new Philosophy of Nature. It would be

presumptuous and on the verge of the ridiculous to try to formulate that at once. The ancient

Philosophy of Nature has required several centuries to come to its full formulation; in its turn, the

new Philosophy of Nature can only be formulated over a long period of patient research. We can

nevertheless decipher immediately some of these incontrovertible characteristics.

A return to a cut-and-dried theology, tradition, or ideology is inconceivable. The point of departure

for a new Philosophy of Nature can only be modern science, but a science which, having reached its

own limits, tolerates and even demands an opening to being. This opening can take place only by a

new type of scientific and cultural approach – a transdisciplinary one. This opens an incredible

space for a free dialogue between the past and the present, between science, art, Tradition, and all

other forms of knowledge. Through its own methods, science has discovered the existence of levels

of reality. We were in "danger of death" under the domination of thinkers who extolled a single

horizontal level of reality, where everything turns in circles and inevitably brings forth chaos,

anarchy, and self-destruction. We are now passing into an era of "danger of life," through the

recognition of different levels of reality opening a vertical, multiple, polyphonic dimension of

being. The transdisciplinary approach, intimately linked with levels of reality, is the preferred

means for exploring what circulates between these different levels. On this path, it is inevitable that

the great texts of the past, such as those of Jacob Boehme, will be rediscovered, for culture forms an

indissociable, inseparable whole, over all times. Boehme shows us how the multiple splendor of

Being is reflected in the mirror of Nature; in its turn, modern science has brought about our

discovery of increasingly dazzling signs while looking into this mirror. Unlike Ilya Prigogine, I am

convinced that modern science's opening to being will not lead us to a return to pantheism. The

recognition of an irreducible reality, the very basis of the sacred, but which manifests itself through

multiple facets and which participates in our life, will open a horizon infinitely richer than that of

pantheism. What we call the "real" is the result of the interaction between two facets of one and the

same Reality: the physical universe and humanity. The time for a truly new alliance – that of man

with himself – has come. In our quest, Jacob Boehme is present among us, bodily present, a friend,

a divine cobbler, a living witness to this new alliance.

AFTERWORD

THE relationship between Nature and Spirit is perhaps the most fundamental question of

metaphysics. Certainly it can be avoided, by asserting that only one order of reality exists: either

Nature alone, reduced to matter or to a form of energy; or else (following the example of the so-

called "Traditionalists”) Spirit alone, outside of which everything, including Nature in its entirety, is

nothing but illusion. Pantheism, which allows God no place outside of Nature, would then be a

variation of this two-faced monism. One can also set a gulf between Spirit and Nature, a radical

dissolution of their continuity. From this come the various styles of dualism: both that of Deism,

with its tranquil deus otiosus (lazy god), and the tragic examples developed with a vengeance by the

Gnostic schools of the Manichean type, ready to pronounce upon Nature a hopeless anathema.

On the other hand, it is possible to conceive of this relationship of Nature and Spirit as a richly

paradoxical complexity. This in no way prevents one of the two terms from becoming absorbed by

the other, as the result of a "dialectical" process: for example, Nature might be absorbed into a

Spirit in quest of self-realization. But we are not obliged to give in to this temptation of conceiving

Being, even absolute Being, as devouring its progeny! A particularly fruitful path now opens up: the

path always taken in the West when an interest in Nature as a reality, not an illusion – in Nature as

subject – is accompanied by the consideration of what may be, as it were, outside Nature, i.e.,

outside what can be grasped by scientific observation and experiment. The Judeo-Christian tradition

certainly carries no seed of contempt for these possibilities. Nevertheless, the recurrent temptation

to repress Nature, to reduce and humiliate it, is one of the most interesting (and most disconcerting)

aspects of Judeo-Christian history – this Nature which is feminine, and by that token is the Sophia

praised by Jacob Boehme. The temptation is most obvious in the established churches; but even

there the Middle Ages witnessed, for example, the Schools of Chartres and of Oxford, among other

currents too readily forgotten. It is more often on the fringes of the churches that one finds the most

inspired people: they may be attacked to a church, but their relative independence or secular status

allows them a certain margin of liberty. Such a person "unites God, man and the cosmos," so as to

be a living "natural table of correspondences," to echo the title of Louis Claude de Saint-Martin's

wonderful book [Le Tableau Naturel].

Jacob Boehme is one of these. Perhaps this master of Saint-Martin, Franz non Baader, and many

others, is the greatest of them all. His writings are those of a visionary, perpetually open to the

mythic realm of Judeo-Christianity. His inspiration makes it gush forth in torrential storms and

showers, volcanic lava, and bouquets for the senses in tender colors, variegated and ordered like

those of a rainbow. Dare one consent, purely as a hypothesis, to acknowledge in his discourse a

prophetic dimension comparable to that of Ezekiel? Dare one risk agreeing that Boehme's creative

imagination might not be reducible to the caprices of a self-contained subjectivity? This would not

necessarily constitute an act of faith, but might be the result of a methodological wager, whose stake

would certainly be worth the risk taken. It is this wager that Basarab Nicolescu invites us to make;

and I think it can be accepted, for at least three reasons.

If anyone still has doubts as to whether the imagination – now taken in the very broadest sense of

the term – works to direct the choice of one's studies and even influences the nature of one's

discoveries, perhaps he has not yet pondered sufficiently on the potential value of structures

intended to be universal, as found among certain visionaries. Each of these structures, claimed or

implied by its author to be "absolute," might seem to relegate its predecessors to the status of out-

of-date curiosities. But each of them would doubtless he worth using, at some time or other, by the

seeker who has agreed to enter on that quest for unifying schemata; acting as an organon or tool, it

could help him cast his nets into the waters of its representation of the Real. Raymond Lull, Hoene

Wronski, Raymond Abellio, and Jacob Boehme are among the Western thinkers who have built

such edifices. But Boehme was certainly the only one who forged his key in the visionary furnace

of the mythic. He used a symbolism whose baroque design, far from hurting the internal coherence

of his discourse, gives it substance and incarnates it in figurative and concrete structures.

Perhaps one has nothing to lose in postulating a commonality of nature between the human mind

and the universe, so as to proceed with the hypothetical and deductive steps whose implications

Basarab Nicolescu explores. This commonality means that the two terms, Mind and Universe,

would be associated in an analogical relationship, such that the human mind might sometimes be

capable of interiorizing, then of refracting in the form of images and symbols, the very structures

which "maintain the universe in its inmost parts" (" Was die Welt in Innersten zusammenhält" –

Goethe's Faust) . The Alexandrian Corpus Hermeticum of the third century developed this notion of interiorization. And thus Raymond Abellio, struck by the close analogy revealed by a comparison of

the sixty-four hexagrams of the I Ching with the elements of the genetic code, was able to draw

attention to the possibility of such a commonality of nature.

It therefore seems to me – and this is the second reason for accepting the wager proposed by

Basarab Nicolescu – that among the visionaries whose imagination presents itself directly as

"creative," i. e. , as capable of recreating and, in a sense, of reproducing the archetypal

configurations, the ones who go furthest are those who take the mythic as their basis. It becomes

their foundation, the support of their meditations, their springboard and heuristic tool, endowing

their work with an aura of authenticity. The mythic, here, is a story experienced in images, a

scenario organized as a triptych: first cosmology (even theogony) and anthropogony then

cosmology (or cosmosophy); and lastly eschatology. The hermeneutics of this history, in Jacob

Boehme, always develop on the basis of Revelation – that of Judeo-Christianity – and bear the

name of Theosophy, which applies equally well to the Jewish Kabbalah of the Zohar.

What can it offer to us? Nothing less than the possibility of reconstituting our own caduceus. If the

mythic, thus understood, were again taken seriously, thanks to those few who can escape the grasp

of reductionism, it would raise the question then and there of the meaning of science and its goals,

ever since the time when man has no longer felt fully at home in a nature which has tended to

become radically " other." This is why one feels that urgent need for a Philosophy of Nature, in the

sense understood by the German Romantic thinkers such as Franz non Baader – the " Boehmius

redivivus" (" Boehme resurrected"). This would be a Naturphilosophie unrestricted by theology, and still less by ideology, but open to ontological questions and reaping the advantages of

transdisciplinary study. A creative imagination like that of Jacob Boehme, plunging its roots into

the soil of the mythic, just as the tree laden with flowers or fruits draws its fecundity from the earth,

would thus join company, in a double bond like that of Hermes' serpent-wound staff, with a science

whose specificity would no longer bar the scientist from also being a philosopher.

There is a third and final reason, linked to the first two, which concerns the very choice of Jacob

Boehme by the author of the present book. Up to now, in the twentieth century, the embryonic

shoots of a Philosophy of Nature which still lacks embodiment are mainly presented in the form of

comparisons or resemblances between a "reality" described by science, and images borrowed from

the symbolism of various religious traditions. None of this is contrary to the directions suggested

above, but all the same, these resemblances, such as that between Taoism and physics, however

attractive they may be, remain essentially aesthetic. For want of an ontological foundation, they

cannot serve by themselves as the gateway to a Philosophy of Nature. If it is true, as Basarab

Nicolescu insists, that the degrees of reality "correspond" to those of the imaginal world, the

comparisons repeatedly offered us invite us to consider only the first degrees to be traversed.

Finally, one notices that the vast majority of these comparisons draw on images and traditions from

the Far East, as if our Western soil, still so little explored in this regard, were not ready to reveal its

beauty; as if it did not contain theosophic, alchemical, and hermetic strata to be exploited, with

riches doubtless more accessible than those exotic Eastern pearls. It is these strata that should orient

our quest. And for this reason, too, we welcome the appearance of Basarab Nicolescu's book as an

event.

- Antoine Faivre

Key Texts from the Works of Jacob Boehme

Selected by Basarab Nicolescu

THE AURORA

Translated by John Sparrow

PREFACE

7. The garden of this tree signifieth the world; the soil or would signifieth nature; the stock of the tree signifies the stars; by the branches are meant the elements; the fruit which grow on this tree signify men; the sap in the tree denoteth the pure Deity. Now men were made out of nature, the

stars, and elements; but God the Creator reigneth in all: even as the sap doth in the whole tree.

8. But there are two qualities in nature, even until the judgment of God: The one is pleasant,

heavenly and holy; the other is fierce, wrathful, hellish and thirsty.

9. Now the good one qualifieth and worketh continually with all industry to bring forth good fruit,

and the Holy Ghost reigneth therein, and affords thereunto sap and life: the bad one springeth and

driveth with all its endeavor to bring forth bad fruit continually, to which the devil affordeth sap and

hellish flame. Now both are in the tree of nature, and men are made out of that tree, and live in this

world, in this garden, between both, in great danger; suddenly the sun shineth on them; by and by,

winds, rain, and snow fall on them.

16. But now man is poisoned through sin, that the fierce wrathful quality, as well as the good,

reigneth in him, and he is now half dead, and in his gross ignorance can no more know God his

Creator, nor nature and its operation: Yet hath nature used its best endeavours from the beginning

till now, to which God hath given his Holy Ghost, so that it [nature] hath at all times generated

wise, holy, and understanding men, who learned to know nature, and their Creator, and who

always in their writings and teachings have been a light to the world, whereby God hath raised his

Church on earth, to his eternal praise. Against which the devil hath raged, and spoiled many a noble

twig, through the wrathful fierceness in nature, whose prince and god he is.

21. Also it is clearly seen by the first world, as also by the second, even unto the end of our time,

how the heavenly and the hellish kingdoms in nature have always wrestled the one with the other,

and stood in great travail, even as a woman in the birth.

26. But when the tree of nature came to its middle age, then it began to bear some mild and sweet

fruit, to shew that it would henceforth bear pleasant fruit. Then were born the holy prophets, out of

the sweet branch of the tree, who taught and preached of the light, which hereafter should overcome

the wrathful fierceness in nature. And then there arose a light in nature among the Heathen, so that

they knew nature, and her operation, although this was a light in the wild nature only, and was not yet the holy light.

27. For the wild nature was not yet overcome, and light and darkness wrestled so long the one with

the other, till the sun arose, and with its heat forced this tree, so that it did bear pleasant sweet fruit; that is, till there came the Prince of Light, out of the heart of God, and became man in nature, and wrestled in his human body, in the power of the divine light, in the wild nature. That same Prince

and Royal Twig grew up in nature, and became a tree in nature, and spread its branches abroad from

the east to the west; and encompassed the whole nature, and wrestled and fought with the fierce

wrath which was in nature, and with the prince thereof, till he overcame and triumphed, as a king in

nature, and took the prince of wrath or fierceness captive in his own house [Psalms 68].

The Contents Of This Book

6. The supreme title is AURORA, that is, The Dawning of the Day in the East, or Morning Redness

in the rising of the SUN.

It is a secret Mystery, concealed from the wise and prudent of this world, of which they themselves

shall shortly be sensible: But to those who read this book in singleness of heart, with a desire after

the Holy Spirit, who place their hope in God only, it will not be a hidden secret, but a manifest

knowledge.

7. I will not explain this title, but commit it to the judgment of the impartial Reader, who wrestleth

in the good quality of this world

8. Now if Mr. Critic, who qualifieth or worketh with his wit in the fierce quality, gets this book into

his hand, he will oppose it, as there is always a stirring and opposition between the kingdom of

heaven and the kingdom of hell.

I. First, he will say that I ascend too high into the Deity, which is not a meet thing for me to do.

II. Then, secondly, he will say that I boast of the Holy Spirit, and that I had more need to live

accordingly, and make demonstration of it by wondrous works or miracles.

III. Thirdly, he will say that I am not learned enough.

IV. Fourthly, he will say that I do it in a vainglorious way.

V. Fifthly, he will be much offended at the simplicity of the author, for in the world it is usual [or

customary] to be mindful only of high things, and to be irritated by simplicity.

15. So neither can I say anything of myself, nor boast or write of anything, save this: that I am a

simple man, and, besides, a poor sinner, and have need to pray daily, Lord, forgive us our sins; and

to say with the Apostle, O Lord, thou hast redeemed us with thy blood.

16. Neither did I ascend into heaven, and behold all the works and creatures of God; but the same

heaven is revealed in my spirit, so that in the spirit I know the works and creatures of God.

17. Besides, the will to that is not my natural will, but it is the impulse of the spirit; and for it I have endured many an assault of the devil.

33. Time past, present, and to come, as also depth and height, near and afar off, are all one in God,

one comprehensibility.

34. The holy soul of man seeth the same also, but in this world in part only. It happening sometimes

that it seeth nothing at all, for the devil doth assault it furiously in the fierce wrathful source that is

in the soul, and oftentimes coverer the noble mustard-seed; therefore man must always be at strife

[or in conflict].

The First Chapter

OF SEARCHING OUT THE DIVINE BEING IN NATURE:

OF BOTH THE QUALITIES, THE GOOD AND THE EVIL.

1. Though flesh and blood cannot conceive or apprehend the being of God, but the spirit only when

enlightened and kindled from God:

2. Yet if a man will speak of God, and say what God is, then,

I. A man must diligently consider the powers in nature.

II. Also the whole creation, heaven and earth.

III. The stars, the elements, and the creatures that are proceeded from them. As also the holy angels,

devils, and men; moreover, heaven and hell.

Of the Two Qualities in One.

3. In this consideration are found two qualities , a good one and an evil one, which are in each other

as one thing in this world, in all powers, in the stars and the elements, as also in all the creatures;

and no creature in the flesh, in the natural life, can subsist, unless it hath the two qualities.

What a Quality is.

4. Now here a man must consider what the word quality meaneth or is. A quality is the mobility,

boiling, springing and driving of a thing.

Of Heat.

5. As for example, heat, which burneth, consumeth and driveth forth all whatsoever that cometh

into it which is not of the same property; and again, it enlighteneth and warmth all cold, wet and

dark things; it compacting and hardener soft things.

Of Light and Fierceness.

6. Heat container likewise two other kinds in it, namely, (1) Light, and (2) Fierceness; of which take

notice in this manner. The light, or the heart of the heat, is in itself a pleasant, joyful glance or

lustre, a power of life, an enlightening and glance of a thing which is afar off, which light is a piece

or source of the heavenly kingdom of joy.

7. For it maketh living and moving all things in this world. All flesh, trees, leaves and grass grow in

this world in the power of the light, and have their life therein, viz. in the good.

8. Again, heat container also a fierceness or wrath, which burneth, consumeth and spoileth; this

wrath or fierceness springeth, driveth and elevateth itself in the light, and maketh the light

moveable.

9. Heat wrestleth and fighter together in its twofold source as one thing: It is also one thing, but it

hath a double source.

The Second Chapter

AN INTRODUCTION, SHEWING HOW MEN MAY COME TO APPREHEND THE DIVINE, AND THE

NATURAL, BEING. AND FURTHER OF THE TWO QUALITIES.

1. All whatsoever that hath been mentioned above is called quality, because it qualifieth, operateth

or frameth all in the deep above the earth, also upon the earth and in the earth, in one another, as

ONE thing, and yet hath several distinct virtues and operations, and but one mother, from whence

descend and spring all things.

2. All the creatures are made and descended from these qualities, and live therein as in their mother;

and the earth and stones descend or proceed from thence also; and all that growth out of the earth

liveth and springeth forth out of the virtue of these qualities; no rational man can deny it.

3. Now this twofold source, good and evil, in everything, is caused by the stars; for as the creatures

in the earth are, in their qualities, so also are the stars.

4. For from its twofold source, everything hath its great mobility, running, springing, driving and

growing. For meekness in nature is a still rest, but the fierceness in every power maketh all things

moveable, running and generative.

5. For the driving qualities cause a lust in all creatures unto evil and good, so that all [things] are

desirous one of another, to copulate and increase, decrease, grow fair, perish, love and hate.

Of the Quality of the Sun.

15. If thou wilt be a philosopher and naturalist, and search into God's being in nature, and discern how all is come to pass, then pray to God for the Holy Spirit, to enlighten thee with it.

16. For in thy flesh and blood thou art not able to apprehend it, and though thou dost read it, yet it is

but as a fume or mist before thine eyes.

17. In the Holy Ghost alone, who is in God, and also in the whole nature, out of which all things

were made, in him alone canst thou search into the whole body or corporeal of God, which is

nature; as also into the Holy Trinity itself.

18. For the Holy Ghost goeth forth from the Holy Trinity, and reigneth and ruleth in the whole body

or corpus of God; that is, in the whole nature.

19. Even as the spirit of man ruleth and reigneth in the whole body, in all the veins, and replenish-

eth the whole man; even so the Holy Ghost replenisheth the whole nature, and is the heart of nature,

and reigneth in the good qualities of everything.

20. Now, if thou hast that spirit in thee, so that it enlighteneth, filleth and replenisheth thy spirit,

then thou wilt understand what followeth in this writing.

21. But if not, then it will be with thee as it was with the wise Heathen, who gazed and stared on the

creation, and would search and sift it out by their own reason; and though with their fictions and

conceits they came before God's countenance or face, yet they were not able to see it, but were stark

blind in the knowledge of God.

22. As the Children of Israel in the desert could not behold the countenance of Moses, and

therefore, when he drew near to the people, he must put a veil before his face.

23. The cause of this was, that they neither understood nor knew the true God and his will, who,

notwithstanding, walked among them; and therefore that veil was a sign and type of their blindness

and misunderstanding.

24. As little as a piece of work can apprehend him that made it, so little also can man apprehend and

know God his Creator, unless the Holy Ghost enlighten him; which happening only to those that

rely not upon themselves, but set their hope, will and desires upon God alone, and move in the Holy

Ghost, and these are one spirit with God.

25. Now if we consider rightly of the sun and stars, with their corpus or body, operations and

qualities, then the very divine being may be found therein, and we may find that the virtues of the

stars are nature itself.

28. But here thou must elevate thy mind in the spirit, and consider how the whole nature, with all

the powers which are in nature, also the wideness, depth and height, also heaven and earth, and all

whatsoever is therein, and all that is above the heavens, is together the body or corporeal of God;

and the powers of the stars are the fountain veins in the natural body of God in this world.

29. Thou must not conceive that in the body of the stars is the triumphing Holy Trinity, God the

Father, Son, and Holy Ghost, in which there is no evil, for it is the light-holy, eternal fountain of

joy, which is indivisible and unchangeable, which no creature can sufficiently apprehend or

express; which dwelleth and is above the body of the stars in itself, whose depth no creature is able

to measure or fathom.

30. But we must not so conceive as if God were not at all in the corpus or body of the stars, and in

this world: For when we say, ALL , or from eternity to eternity , or All in All, then we understand the entire GOD,

31. For a similitude or example take man, who is made after the image or similitude of God, as it is

written [Genesis 1:27].

79. This indeed hath been partly concealed from the beginning of the world to this rime, and man

with his reason could not comprehend it.

80. But seeing God is pleased to reveal himself in simplicity in this last time, I shall give way to his

impulse and will; I am but a very little spark of light. AMEN.

The Third Chapter

OF THE MOST BLESSED TRIUMPHING, HOLY, HOLY, HOLY TRINITY,

GOD THE FATHER, SON, AND HOLY GHOST, ONE ONLY GOD.

13. When we consider the whole nature and its property, then we see the Father.

14. When we behold heaven and the stars, then we behold his eternal power and wisdom: So many

stars stand in the whole heaven that they are innumerable and incomprehensible to reason, and some

of them are not visible, so manifold and [so] various is the power and wisdom of God the Father.

Observe here the great Mystery of God.

53. Further, the sun is made or generated from all the stars, and is a light taken from the whole

nature, and shineth again into the whole nature of this world; it is united with the other stars, as if

itself together with all the stars were but one star.

Of the Holy TRINITY

80. Now when we speak or write of the three Persons in the Deity, you must not conceive that

therefore there are three Gods, each reigning and ruling by himself, like temporal kings on the earth.

81. No: such a substance and being is not in God; for the divine being consisteth in power, and not

in body or flesh.

82. The Father is the whole divine power, whence all creatures have proceeded, and hath been

always, from eternity: He hath neither beginning nor end.

83. The Son is in the Father, being the Father's Heart or light, and the Father generateth the Son

continually, from eternity to eternity; and the Son's power and splendor shine back again in the

whole Father, as the sun doth in the whole world.

84. The Son is also another Person than the Father, but not externally, without or severed from the

Father, nor is he any other God than the Father is; his power, splendour, and omnipotence, are no

less than the whole Father.

85. The Holy Ghost proceedeth from the Father and the Son, and is the third self-subsisting Person in the Deity. As the elements in this world go forth from the sun and the stars, and are the moving

spirit which is in everything in this world.

86. So the Holy Ghost is the moving spirit in the whole Father, and proceedeth or goeth forth from

eternity to eternity continually from the Father and the Son, and replenisheth the whole Father; he is

nothing less or greater than the Father and the Son; his moving power is in the whole Father.

109. Thus you find in everything a similitude of the Ternary in the divine being, look upon what

you will; let no man make himself so stark blind as to think otherwise, or to think that God hath no

Son and no Holy Ghost.

110. I shall make this more plain and clear when I come to write of the creation; for I do not borrow of other men in my writings: And though indeed I quote many examples and testimonies of God's

saints, yet all is written by God in my mind, so that I absolutely and infallibly believe, know and see

it; yet not in the flesh, but in the spirit, in the impulse and motion of God.

111. It is not so to be understood that my reason is greater or higher than that of all other men

living; but I am the Lord's twig or branch, and am a very mean and little spark of his; he may set me

where he pleaseth, I cannot hinder him in that.

112. Nor is this my natural will, that I could do it by my own small ability; for if the spirit were

withdrawn from me, then I could neither know nor understand my own writings; and I must on

every side fight and struggle with the devil, and lie open to temptation and affliction as well as other

men.

113. But in the following chapters you will soon see the devil and his kingdom laid naked; his pride and reproach shall suddenly be discovered.

The Fifth Chapter

OF THE CORPOREAL SUBSTANCE,

BEING AND PROPRIETY OF AN ANGEL.

29. Here I write not without knowledge; but if thou, like an epicure and fatted swine of the devil,

from the devil's instigation, shouldst mock at these things and say:

30. The fool surely hath not gone up to heaven and seen or heard them, these are mere fables; then, in the power of my Knowledge, I would have you warned, and cited before the severe judgment of

God.

Question.

35. The question now is, What manner of qualification hath an angel?

Answer.

36. The holy soul of a man, and the spirit of an angel, are and have one and the same substance

and being, and there is no difference therein, but only in the quality itself, or in their corporeal

government; that which qualifieth outwardly, or from without, in man by the air hath a corrupt

earthly quality, yet on the other side, hidden from the creatures, it hath also a divine and heavenly quality.

37. But the holy soul understanding it well, as the kingly prophet David saith, The Lord rideth on the wings of the wind [Psalms 104:3]. In the angel the divine property qualifies only in

perfect holiness, divinity and purity.

Question.

38. But a simple man may ask, What do you mean by the word qualifying, or what is that?

Answer.

39. I mean thereby the power, which in the body of the angel entereth in from without, and

cometh forth again; as in a similitude, when a man fetcheth breath and breatheth it forth again;

for therein standeth the life both of the body and of the spirit.

The Seventh Chapter

OF THE COURT, PLACE AND DWELLING, ALSO THE GOVERNMENT

OF ANGELS, HOW THESE THINGS STOOD AT THE BEGINNING, AFTER THE

CREATION, AND HOW THEY BECAME AS THEY ARE.

Observe:

40. The Father's power is all, in and above all heavens, and the same power everywhere generateth

the light. Now this UNIVERSAL POWER is, and is called, the universal power of the Father; and

the light which is generated out of that universal power is, and is called, the Son.

41. But it is therefore called the Son, in that it is generated out of the Father, so that it is the Heart

of the Father in his powers.

42. And being generated, it is another person than the Father is; for the Father is the power and the kingdom, and the Son is the light and the splendour in the Father, and the Holy Ghost is the moving

or exit out of the powers of the Father and of the Son, and formeth, figureth, frameth and imageth all.

46. Now if a man should say the Son of God were an image, circumscriptive or measurable like the

sun, then the three Persons would be only in that place where the Son is, and his splendour or

shining would be without or beyond him, and as gone forth from the Son; and the Father would be

one, only externally, without or beside the Son, and then the power of the Father, which would be

afar off and wide distant from the Son, would not generate the Son and Holy Ghost, externally,

without and beyond the angelical gates; and so there would be an unalmighty being, externally,

without or beside this place of the Son; and, moreover, the Father would be a circumscribed or

measurable being.

47. Which is not so: But the Father everywhere generateth the Son out of all his powers, and the

Holy Ghost goeth everywhere forth from the Father and the Son, and so there is but ONE only God

in one being, with three distinct persons.

48. Of which you have a similitude in the precious gold ore, or a goldstone unseparated. First there

is the matter, that is, the Salitter and Mercurius, which is the mother or the whole stone, which generateth the gold everywhere in the whole stone; and in the gold is the glorious power or virtue of

the stone.

51. Thus also is the place or space in the centre or midst of the angelical gates a more pleasant,

more gracious, amiable and blessed place to the Father, wherein his Son and Heart is generated in

the most richly and fully loving manner, and wherein the Holy Ghost goeth forth from the Father

and the Son in the most richly and fully loving manner.

52. Thus you have the right ground of this Mystery, and you ought not to think that the Son of God

was generated of the Father at once, at a certain time, as one that hath a beginning, and that he

standeth now as a king, and would be worshipped.

53. No; this would not be an eternal Son, but one that had a beginning, and was under, beneath or

inferior to the Father that had generated him.

54. Neither would he be all-knowing, for he could not know how it was before his Father had

generated him.

55. But the Son is generated continually from eternity unto eternity, and shineth continually from

eternity into the powers of the Father again, whereby the powers of the Father are always from

eternity to eternity continually impregnated with the Son, and generate him continually.

56. Out of which the Holy Ghost continually existent from eternity to eternity, and so continually

from eternity to eternity goeth forth from the Father and the Son, and hath neither beginning nor

end.

70. But here I will shew thee the right Mystery. Behold, the sun is the heart of all powers in this

world, and is compacted, framed or composed out of all the powers of the stars, it re-enlighteneth

all the stars, and all the powers in this world, and all powers grow active , operative or qualifying in

its power.

[71. " Understand it magically: For it is a mirror, looking-glass, or similitude of the eternal world."]

The Eighth Chapter

OF THE WHOLE CORPUS OR BODY OF AN ANGELICAL KINGDOM.

Question.

21. Now the question is, What in heaven is the wrath of God? And whether God be angry in

himself; or how is God moved to anger?

Answer.

Here there are chiefly seven sorts of qualities or circumstances to be observed

1, Of the First Species or Circumstance.

22. First: In the divine po wer there is, hidden in secret, the astringent quality, which is a quality of

the kernel, pith or hidden being, a sharp compaction or penetration in the Salitter, very sharp and harsh or astringent, which generates hardness, and also coldness; and when the astringent quality is

kindled it generate the sharpness like unto salt.

II. Of the Second Species or Circumstance.

32 . The Second quality, or second spirit of God in the divine Salitter, or in the divine power, is the sweet quality, which worketh in the astringent, and mitigateth the astringent, so that it is altogether lovely, pleasant and mild or meek.

33 . For it is the overcoming of the astringent quality, and is the very source or fountain of the mercy of God, which over cometh the wrath, whereby the astringent harsh source is mollified, and God's mercy riseth up.

III. Of the Third Circumstance or Species.

44 . The Third quality, or the third spirit of God in the Father's power, is the bitter quality; which is a penetrating or forcing of the sweet and astringent or harsh qualities, and which is trembling,

penetrating and rising up.

48. The bitter quality is the first spirit from whence mobility taketh its original, whence the life

becometh stirring, and is well called Cor or the heart, for it is the trembling, shivering, elevating,

penetrating, a triumphing or joy, an elevating source of laughing; in the sweet quality the bitter is

mollified, so that it be cometh very richly loving and joyful.

49. But if it be moved, elevated and kindled too much, then it kindleth the sweet and the astringent

or harsh qualities, and is like a tearing, stinging and burning poison, as when a man is tormented

with a raging plague-sore, which maketh him cry out for woe and misery.

IV. Of the Fourth Circumstance or Species.

59 . The Fourth quality, or the fourth fountain-spirit in the divine power of God the Father, is the

heat, which is the true beginning of life, and also the true spirit of life.

60 . The astringent or harsh and sour quality, and the sweet, are the Salitter, which belongeth to the body, out of which the body is framed.

61 . For coldness and hardness stand in the astringent quality, and are a contraction and drying; and in the sweet quality stand the water, and light or shining-ness, and the whole matter of the body.

62. And the bitter quality is the separation and forming, and the heat is the spirit, or the kindling of the life, whereby the spirit existeth in the body, which [spirit] springeth or moveth in the whole

body, and shineth out from the body, and also maketh the living motion in all the qualities of the

body.

63. Two things chiefly are to be eyed in all the qualities: if you look upon a body you first see the

stock or pith, or the kernel of all the qualities, which is framed or composed out of all the qualities;

for to the body belong the astringent or harsh, sour, sweet, bitter and hot qualities; these qualities

being dried together, make the body or stock.

The Great Mystery of the Spirit.

64. Now in the body these qualities are mixed, as if they all were but one quality; yet each quality moveth or toileth in its own power, and so goeth forth.

65. Each quality goeth forth from itself into the others, and toucheth or stirring the others, that is, it affecteth the others, whereby the other qualities get the will of this quality; that is, they prove the

sharpness and spirit of this, as to what is in it, and always mix with it continually.

V. Of the Fifth Circumstance or Species.

155. The Fifth quality, or the fifth spirit of God among the seven spirits of God, in the divine power

of the Father, is the gracious, amiable, blessed, friendly and joyful love.

156. Now observe what is the fountain of the gracious, amiable, blessed and friendly love of God;

observe it exactly, for it is the very pith, marrow or kernel.

164. O noble guest! O, why didst thou depart from us! O fierceness, wrath and astringency or

severity, thou art the cause of it! O fierce wrathful devil! O, what hast thou done, who hast sunk down thyself and thy beautiful bright angels into darkness? Woe, woe forever!

165. O, was not the gracious, amiable, blessed and fair love in thee also? O thou high and lofty-

minded devil! Why wouldst thou not be contented? Wert thou not a Cherubim? and was there

anything so beautiful and bright in heaven as thou? For what didst thou seek? Wouldst thou be the whole or total God? Didst thou not know that thou went a creature, and hadst not the fan and

casting-shovel in thy own hand or power?

166. O, why do I pity thee, thou stinking goat? O thou cursed stinking devil! how hast thou spoiled us? How wilt thou excuse thyself? What wilt thou object to me?

Objection.

167. Thou sayest, if thy fall had not been, man would never have been thought of.

Answer.

Thou lying devil! Though that should be true, yet the Salitter out of which man is made (which

is also from eternity, as well as that out of which thou art made), had stood in eternal joy and bright glory, and had likewise risen up in God, and had tasted of the gracious , amiable, blessed

love in the seven spirits of God, and enjoyed the heavenly joy.

The Ninth Chapter

OF THE GRACIOUS, AMIABLE, BLESSED,

FRIENDLY AND MERCIFUL LOVE OF GOD

21. Now observe , The gracious, amiable, blessed love, which is the both fountain-spirit in the divine power, is the hidden source, fountain or quality which the corporeal being cannot

comprehend or apprehend, but only when it riseth up in the body, and then the body

triumpheth therein, and behaveth itself friendly, lovely and courteously; for that quality or

spirit belongeth not to the imaging or framing of a body, but riseth up in the body, as a flower springeth up out of the earth.

22. Now this fountain-spirit taketh its original at first out of the sweet quality of the water.

Observe:

74. The seven spirits of God, in their circumference and space, contain or comprehend

heaven and this world; also the wide breadth and depth without and beyond the heavens, even

above and beneath the world, and in the world, yea the whole Father, who hath neither

beginning nor end.

75. They contain also all the creatures both in heaven and in this world; and all the creatures in heaven and in this world are imaged, fashioned or framed out of these spirits, and live in them

as in their own propriety .

76. Their life and their reason is generated in them in such a manner as the divine being is

generated, and also in the same power.

77. Out of and from the same body of the seven spirits of God are all things made and produced, all angels, all devils, the heaven, the earth, the stars, the elements, men, beasts, fowls, f ishes; all

worms, wood trees, also stones, herbs and grass, and all whatsoever is.

The Tenth Chapter

OF THE SIXTH QUALIFYING OR FOUNTAIN SPIRIT

IN THE DIVINE POWER.

1. The Sixth qualifying or fountain spirit in the divine power is the sound, tone, tune or noise,

wherein all soundeth and tuneth; whence ensued speech, language, and the distinction of

everything, as also the ringing melody and singing of the holy angels, and therein consistent the

forming or framing of all colours, beauty and ornament, as also the heavenly joyfulness ,

Question.

2. But thou wilt ask, What is the tone or sound? Or how taketh this spirit its source and original?

Answer.

3. All the seven spirits are generated one in another, the one continually generateth the other, not one of them is the first, nor is any one of them the last; for the last generateth as well

the first as the second, third, fourth, and so on to the last.

4. But why one is called the first, another the second, and so on, that is in respect to the imaging, framing and forming of a creature.

5. For all the seven are equally eternal, and none of them hath either beginning or end; and

therefore, in that the seven qualities are continually generating one another, and that none is

without the other, it followeth that there is ONE Only Eternal Almighty GOD.

31. But here thou must know that one spirit alone cannot generate another, neither can two of them do it, but the birth of a spirit standeth in the operation of all the seven spirits, six of them always generate the seventh, and so if one of them were not, then the others would not be either.

32. But that I sometimes take only two or three to the nativity or birth of a spirit, I do that because

of my own weakness, for in my corrupted brain I cannot bear them all seven at once in their

perfection.

33. I see them all seven very well, but when I speculate into them, then the spirit riseth up in the

middlemost fountain or well-spring, where the spirit of life generateth itself, which goeth now upwards , now downwards , it cannot apprehend all the seven spirits in one thought, or at once, but only in part.

34. Every spirit hath its own quality or source, though indeed it is generated of the others; and so it is with the apprehension of man; he hath indeed the fountain of all seven spirits in him, but in what quality or fountain soever the spirit riseth up, the qualifying or fountain spirit thereof,

wherein that same spirit is most strongly imaged, is that [one] which he comprehending most

sharply in that rising up.

35. For even in the divine power one spirit, in its rising up, doth not go through all the spirits

equally at once; for when it riseth up, then indeed it toucheth or stirreth them all at once, but it is caught in its rising up, say that it must lay down its stateliness and pomp, and not triumph over

all the seven.

[36. "It is the being or substance of the senses and thoughts, otherwise, if a thought through the centre of nature could penetrate all the forms, then it were free from the band of nature. "]

45. I have read the writings of very high masters, hoping to find therein the ground and true depth;

but I have found nothing, but a half dead spirit, which in anxiety travaileth and laboureth for health,

and yet, because of its great wea

kness, cannot attain perfect power.

46. Thus I stand yet as an anxious woman in travail, and seek perfect refreshing, but find only the

scent or smell or savour in its rising up, wherein the spirit examineth what power sticketh in the true

cordial, and in the meanwhile refresher itself in its sickness with that perfect smell or savour, till the true Samaritan doth come, who will dress and bind up its wounds and heal it, and bring it to the

eternal inn or lodging, then shall it enjoy the perfect taste.

47. This herb, which I mean here, from whose fragrance my spirit taketh its refreshing, every

country ploughman doth not know it, nor every doctor, the one is as ignorant of it as the other; it

growth indeed in every garden, but in many it is quite spoiled and bad: for the quality of the soil or

ground is in fault. And therefore men do not know it, nay the children of this Mystery do hardly know it; although this knowledge hath been very rare, dear and precious, from the beginning of the

world to this time.

48. Though in many men a source or fountain and quality hath risen up, but then suddenly pride

pressed after it, and spoiled all; whereupon it [pride] was loath to write it down in its mother-

tongue; it supposed that was too childish a thing to do, it must shew it in a deeper language, that the world should see that it is manly; and for its advantage it kept it [the source or fountain and quality]

in secret, and daubed it with deep strange names, that men might not know it; such a beast is the devil's disease of pride.

Question.

74. Thou askest , How can a man quench this kindled fire?

Answer.

75. Hearken, thou hast the sweet water in thee, pour that into the fire and then the fire goeth out: If

thou lettest it burn, then it consumeth in thee the sap that is in all the seven qualifying or

fountain spirits, so that thou wilt become dry.

76. When that is done, then thou art a hellish fire-brand, and a billet or faggot to lay upon the hellish fire , and then there is no remedy for thee eternally.

81. But thou must know, that thou, in the government of thy mind, art thine own lord and

master, there will rise up no fire to thee in the circle or whole circumference of thy body and

spirit, unless thou awakenest it thyself.

82. It is true that all thy spirits spring and move in thee, and rise up in thee, and indeed always one

spirit hath more power in thee than [in] another [man].

83. For if the government of the spirits were the same in one man as in another, then we should all

have one will and form; but all seven are in the power of thy compacted incorporated spirit, which spirit is the SOUL.

[84. "It hath in it the first Principle; the spirit of the soul hath the second; and the astral or Starry spirit in the elements hath the third, viz, this world. ”]

103. Yea, God is so near thee, that the birth or geniture of the Holy Trinity is done or wrought even in thy

heart, yea, all the three Persons are generated in thy heart, even God the Father, Son, and Holy Ghost,

104. Now when I write here concerning the midst or centre, that the fountain of divine birth or

geniture is in the midst or centre, the meaning is not that in heaven there is a peculiar or several place, or a peculiar several body, wherein the fire of the divine life riseth up, out of which the seven spirits of God go forth into the whole deep of the Father.

105. No; but I speak in a corporeal or angelical or human way that the Reader may the better

Reader may the better understand it, in such a manner as the angelical creatures were imaged or

framed, and as it is in God everywhere universally.

106. For thou canst not nominate any place, either in heaven or in this world, wherein the divine

birth or geniture is not thus, be it in an angel, or in a holy man, or anywhere else.

107. Wheresoever one qualifying or fountain spirit in the divine power is touched or stirred, let the

place be where it will or the thing what it will (except in the devils, and all wicked, damned men),

there is the fountain of the divine birth or geniture directly at hand, and there already are all the

seven qualifying or fountain spirits of God.

108. As when thou wouldst make a spacious, creaturely, circumscribed circle, and hadst the whole

Deity peculiarly apart therein. Just as the Deity is generated in a creature, so it is also in the whole

deep of the Father in all places and parts thereof, and in all things.

The Eleventh Chapter

OF THE SEVENTH QUALIFYING OR FOUNTAIN SPIRIT IN THE DIVINE POWER.

1. The Seventh spirit of God in the divine power is the corpus or body, which is generated out of the

other six spirits, wherein all heavenly figures subsist, and wherein all things image and form

themselves, and wherein all beauty and joy rise up.

2. This is the very spirit of nature, yea nature itself, wherein apprehensibility or comprehensibility

consisteth, and wherein all creatures are formed in heaven and on earth. Yea heaven itself is therein

formed; and all naturality in the whole God consisteth in this spirit.

3. If it were not for this spirit there would be neither angel nor man, and God would be an

unsearchable being, subsisting only in an unsearchable power.

Question.

4. Now the question is: How is this form? Or in what manner is this so?

Answer

If thou art a rational mercurial spirit, which presseth through all the seven spirits of God, and

beholdeth, proveth and examineth them, how they are, then thou wilt, by the explanation of this

seventh spirit, conceive and understand the operation and the being of the whole Deity, and

apprehend it in thy sense or mind.

11. Behold, all the seven spirits of God are generated alike together at once; none of them is the

first, and none of them is the last; but we must have an eye to the kernel, and consider how the

divine birth or geniture riseth up, otherwise man understandeth it not.

12. For the creatures cannot comprehend at once all the seven spirits, one in another, but they look

upon them; but when one spirit is touched or stirred, then that toucheth or stirreth all the others, and

then the birth or geniture standeth in full power.

13. Therefore it hath a beginning in man, but none in God; and therefore I must also write in a

creaturely manner, or else thou canst not understand it.

14. Behold, without the flash all the seven spirits were a dark valley, but when the flash riseth up

between the astringent and bitter qualities, in the heat, then it becometh shining in the sweet water,

and in the flames of the heat it becometh bitter, and triumphing and living, and in the astringent it

becometh corporeal, dry and bright.

15. Now these four spirits move themselves in the flash, for all the four become living therein, and

so now the power of these four riseth up in the flash, as if the life did rise up, and the power which

is risen up in the flash is the love, which is the fifth spirit.

16. That power moveth so very pleasantly and amiably in the flash, as if a dead spirit did become

living, and was suddenly in a moment set into great clarity or brightness.

17. Now in this moving one power toucheth or stirreth another: First the astringent beateth or

striketh, and the heat maketh in that beating or stroke a clear ringing sound, and the bitter power

divideth the ringing, and the water maketh it mild and soft, and mitigateth it; and this is the sixth

spirit.

18. Now the tone in all the five spirits riseth up like a melodious pleasant music, and remaineth so

standing; for the astringent quality exsiccateth it or drieth it up.

19. So now, in the same sound that is gone forth (which now subsisteth, being dried) is the power of

all the six qualifying or fountain spirits, and it is as it were the seed of the other six spirits, which

they have there compacted or incorporated together, and made one spirit thereof, and which hath the

quality of all the spirits: and that is the seventh spirit of God in the divine power.

22. The seven spirits are the father of the light, and the light is their son, which they always

continually generate thus from eternity to eternity, and the light enlighteneth and always eternally

maketh the seven spirits living and joyful, for they all receive their rising and life in the power of

light.

23. Again, they all generate the light, and all are together alike the father of the light, and the light

generateth no one spirit, but maketh them all living and joyful, that they always continually stand in

the birth.

The Holy Gates.

32. But the light, which subsisteth in the midst or centre in all the seven spirits, and wherein

standeth the life of all the seven spirits, whereby all seven become triumphing and joyful, and

wherein the heavenly joyfulness rises up:

33. That is that which all the seven spirits generate, and that is the son of all the seven spirits, and

the seven spirits are its father, which generate the light; and the light generateth in them the life; and

the light is the heart of the seven spirits.

34. This light is the true Son of God, whom we Christians worship and honour, as the second

Person in the Holy Trinity.

85. The seventh qualifying or fountain spirit of God is the qualifying or fountain spirit of nature: for

the other six do generate the seventh; and the seventh, when it is generated, is then as it were the

mother of the seven, which encompasseth the other six, and generateth them again: for the corporeal

and natural being consisteth in the seventh.

102. Now as that quality is which is strongest, so the body of the fruit is imaged, and the colours

also; in this striving or wrestling the Deity formeth itself into infinite and unsearchable variety of

kinds and manners of images or ideas.

103. For the seven spirits are the seven head sources or springs, and when Mercurius riseth up

therein, that stirreth all, and the bitter quality moveth it, and distinguisheth it, and the astringent

drieth it up.

[104. “Nature and the Ternary are not one and the same; they are distinct, though the Ternary

dwelleth in nature, but unapprehended, and yet is an eternal band, as is plainly unfolded in our

second and third books. ”]

139. But the cold and half-dead body doth not always understand this fight of the soul: The body

doth not know how it is with it, but is heavy and anxious; it goeth from one room or business to

another; and from one place to another; it seeketh for ease and rest.

140. When it cometh thither, where it would be, yet it findeth no such thing; then doubtings and

unbelief fall in between and come upon it; sometimes it seems to it as if God had quite cast it off;

but it doth not understand the fight of the spirit, how the same is sometimes down, and sometimes

gets aloft.

141. What vehement and furious war and fight there is between the hellish quality and the

heavenly, which fire the devils blow up, and the holy angels quench it, I leave to every holy soul to

consider of.

142. Thou must know that I write not here as a story or history, as if it were related to me from

another, but I must continually stand in that combat or battle, and I find it to be full of heavy

strivings, wherein I am often struck down to the ground, as well as all other men.

143. But for the sake of the violent fight, and for the sake of the earnestness which we have

together, this revelation hath been given me, and the vehement driving or impulse to bring it so to

pass as to set all this down on paper.

144. But what the total sequel is, which may follow upon and after this, I do not fully know: Only

sometimes, future Mysteries in the depth are shewn to me.

145. For when the flash riseth up in the centre, one seeth through and through, but cannot well

apprehend or lay hold on it; for it happeneth to such a one as when there is a tempest of lightning,

where the flash of fire openeth itself, and suddenly vanisheth.

146. So it goes also in the soul, when it presseth or breaks quite through in its flight or combat, then

it beholdeth the Deity, as a flash of lightning; but the source, quality or fountain of sins covereth it

suddenly again: For the Old Adam belongeth to the earth, and doth not, with this flesh, belong to

the Deity.

The Twelfth Chapter

OF THE NATIVITY AND PROCEEDING FORTH OR DESCENT OF THE HOLY ANGELS, AS ALSO OF THEIR

GOVERNMENT, ORDER, AND HEAVENLY JOYOUS LIFE.

Observe the Depth.

4. There are seven spirits of God, all these seven have moved themselves, and the light therein hath

moved itself also, and the spirit, which goeth forth out of the seven spirits of God, hath moved itself

also.

5. Now the Creator intended, according to his Ternary, to create three hosts, not one from another,

but one by another, as in a circle or sphere.

6. Now observe: As the spirits were therein in their moving, boiling or rising up, so also were the

creatures: In the midst or centre of each host was the heart of each host incorporated or compacted

together, out of which an angelical or great or chief prince proceeded or came to be.

Question.

28. Why hath God created angel-princes and not made them all equal, or alike?

Answer.

29. Behold, God is the God of order; and as it is, and as it goeth and moveth in his government in

himself, that is, in his birth or geniture, and in his rising up, so also is the order of the angels.

30. Now as there are in him chiefly seven qualities, whereby the whole divine being is driven on,

and sheweth itself infinitely in these seven qualities, and yet these seven qualities are the chief or

prime in the infiniteness, whereby the divine birth or geniture stands eternally in its order

unchangeably:

31. And as in the midst or centre of the seven spirits of God the heart of life is generated, whence

the divine joy riseth up; thus also is the order of angels.

Of his Creation.

134. As Michael is created according to the quality, manner and Property of God the Father, so was

Lucifer created according to the quality, condition and beauty of God the Son, and was bound to

and united with him in love, as a dear son or heart, and his heart also stood in the centre of light, as

if he had been God himself; and his beauty or brightness transcended all.

135. For his circumference, conception or chief mother, was the Son of God, and there he stood as a

king or prince of God.

136. His court, province, place, region or quarters, wherein he dwelt with his whole army or

company, and wherein he is become a creature, and which was his kingdom, is the created heaven

and this world, wherein we dwell with our King JESUS CHRIST.

The Thirteenth Chapter

OF THE TERRIBLE, DOLEFUL, AND LAMENTABLE, MISERABLE FALL OF THE KINGDOM OF LUCIFER.

22. But to me is shewn the ladder of Jacob, upon which I am climbed up, even into heaven, and

have received my ware, to offer for sale: Therefore if anyone will climb up after me, let him take

heed that he be not drunken, but he must be girt with the sword of the spirit.

23. For he must climb through a horrible deep, a giddiness will frequently come into his head; and

besides, he must climb through the midst or centre of the kingdom of hell, and there he will feel by

experience what a deal of scoffings and upbraidings he must endure.

24. In this combat I had many hard trials to my heart’s grief: My sun was often eclipsed or

extinguished, but did rise again; and the oftener it was eclipsed or put out, the brighter and clearer

was its rising again.

44. But the seven spirits, which are in an angel, and which generate the light and understanding, are

bound and united with the whole God, that they should not qualify any other way, either higher or

more vehemently, than God himself; but that there should be one and the same manner and way

between them both.

45. Seeing they are but apart or piece of the whole, and not the whole itself, for God hath therefore

created them out of himself, that they should qualify, operate or act in such a manner, form and way

as God himself doth.

46. But now the qualifying or fountain spirits in Lucifer did not so; but they, seeing that they sat in

the highest primacy or rank, moved themselves so hard and strongly that the spirit which they

generated was very fiery, and climbed up in the fountain of the heart, like a proud damsel or virgin.

54. But when they elevated themselves in a sharp or strong kindling, then they did against nature’s

right otherwise than God their Father did, and this was a stirring quality or rising up against or

contrary to the whole Deity.

55. For they kindled the Salitter of the body, and generated a high triumphing son, which in the

astringent quality was hard, rugged or rough, dark and cold, and in the sweet was burning, bitter and

fiery; the tone was a hard fiery noise; the love was a lofty enmity against God.

56. Here now stood the kindled bride in the seventh nature-spirit, like a proud beast; now she

supposed she was beyond or above God, nothing was like her now: Love grew cold, the Heart of

God could not touch it, for there was a contrary will or opposition between them. The Heart of God

moved very meekly and lovingly, and the heart of the angel moved very darkly, hard, cold and

fiery.

Now observe:

65. The whole Deity hath in its innermost or beginning birth, in the pith or kernel, a very tart,

terrible sharpness, in which the astringent quality is a very horrible, tart, hard, dark and cold

attraction or drawing together, like winter, when there is a fierce, bitter, cold frost, when water is

frozen into ice, and besides it is very intolerable.

66. Then think or suppose, if in such a hard winter, when it is so cold, the sun should be taken

away, what kind of hard frost, and how very rough, fierce and hard darkness would it be, wherein

no life could subsist.

67. After such a manner and kind is the astringent quality in the innermost kernel or pith in itself,

and to itself alone, without the other qualities in God; for the austereness or severity maketh the

attraction or drawing together, and fixation or glutinousness of the body, and the hardness drieth it

up, so that it subsisteth as a creature.

68. And the bitter quality is a tearing, penetrating and cutting bitter quality or source: for it divideth

and driveth forth from the hard and astringent quality, and maketh the mobility.

69. Between these two qualities is heat generated from its hard and fierce bitter rubbing, tearing and

raging, which riseth up in the bitter and hard quality, as a fierce wrathful kindling, and presseth

quite through, as a hard fiery noise.

70. From whence existeth the hard tone, and in that rising up or climbing, it is environed and fixed

in the astringent quality, so that it becometh a body which subsisteth.

85. But if I should describe the Deity in its birth or geniture in a small round circle, in the highest

depth, then it is thus:

In a Similitude.

86. Suppose a WHEEL standing before thee, with seven wheels one so made in the other that it

could go on all sides, forward, backward and cross ways, without need of any turning back or

stopping.

87. In its going, that always-one wheel, in its turning about, generateth the others, and yet none of

them vanish out of sight, but that all seven be visible or in sight.

88. The seven wheels always generating the naves in the midst or centre according to their turning

about, so that the nave stands always free without alteration or removing, whether the wheels go

forward or backward or cross ways or upward or downward.

89. The nave always generating the spokes, so that in their turning about they stand right and direct

from the nave to the fellies of the wheel: and yet none of the spokes to be out of sight, but still turning about thus one with another, going whithersoever the wind driveth it, and that without need

of any turning back or stopping.

Now observe what I shall inform you in the application of this.

90. The seven wheels are the seven spirits of God, the one always generating the others, and are like

the turning about of a wheel, which hath seven wheels one in another, and the one always wheeleth

itself otherwise than the others in its station or position, and the seven wheels are hooped round

with fellies, like a round globe.

91. And yet that a man may see all the seven wheels turning round about severally apart, as also the

whole fitness or compass of the frame, with all its fellies and spokes and naves.

92. The seven naves in the midst or centre being as it were one nave, which doth fit everywhere in

the turning about, and the wheels continually generating these naves, and the naves generating the

spokes continually in all the seven wheels, and yet none of the wheels, as also none of the naves,

nor any of the fellies or spokes, to be out of sight, and as if this wheel had seven wheels, and yet

were all but one wheel, and went always forward, whithersoever the wind drove it.

Now behold, and consider:

93. The seven wheels one in another, the one always generating the others, and going on every side,

and yet none out of sight, or turning back; these are the seven qualifying or fountain spirits of God the Father.

94. They generate in the seven wheels in each wheel a nave, and yet there are not seven naves, but

one only, which fitteth in all the seven wheels: This is the heart or innermost body of the wheels,

wherein the wheels run about, and that signifieth the Son of God.

95. For all the seven spirits of God the Father generate continually in their circle, and that is the Son

of all the seven spirits, and all those qualify or act in his light, and [the Son] is in the midst or centre of the birth, and holds together all the seven spirits of God, and they in their birth turn about

therewith thus.

96. That is, they climb either upward or downward, backward or forward, or crossways, and so the

Heart of God is always in the midst or Centre, and fitteth itself to every qualifying or fountain spirit.

97. Thus there is one Heart of God, and not seven, which is always generated from all the seven,

and is the heart and life of all the seven.

98. Now the spokes, which are always generated from the naves and wheels, and which fit

themselves to all the wheels in their turning, and are their root, stay and fastening in which they

stand, and out of which they are generated, signify God the Holy Ghost, which goeth

forth from the Father and the Son, even as the spokes go out from the nave and wheel, and yet abide

also in the wheel.

99. Now as the spokes are many, and go always about with and in the wheel, so the Holy Ghost is

the workmaster in the wheel of God, and formeth, imageth and frameth all in the whole or total

God.

100. Now this wheel hath seven wheels one in another, and one nave, which fitteth itself to all the

seven wheels, and all the seven wheels turn on that one nave: Thus God is one God, with seven

qualifying or fountain spirits one in another, where always one generateth the others, and yet is but

one God, just as these seven wheels are but one wheel.

105. As the seven wheels turn about upon one nave, as upon their heart, which holds them, and they

hold the nave, so the seven spirits generate the heart, and the heart holds the seven spirits, and so

there arise voices, and divine joyfulness of hearty loving and kissing.

106. For when the spirits with their light move or boil, turn about and rise one in another, then the

life is always generated; for one spirit always affordeth to the others its taste or relish, that is, it is affected by the others.

107. Thus one tasteth and feeleth another, and in the sound one heareth another, and the tone

presseth forth from all the seven spirits towards the heart, and riseth up in the heart in the flash of

the light, and then rise up the voices and joyfulness of the Son of God; and all the seven spirits

triumph and rejoice in the Heart of God, each according to its quality.

108. For in the light in the sweet water all astringency and hardness and bitterness and heat are

mitigated and made pleasant, and so there is in the seven spirits nothing else but a pleasant striving,

struggling and wonderful generating, like a divine holy sport or scene of God.

109. But their sharp or tart birth, of which I have written above, abideth hidden as a kernel, for it

becometh mitigated by the light and the sweet water.

The Fourteenth Chapter

HOW LUCIFER, WHO WAS THE MOST BEAUTIFUL ANGEL IN HEAVEN, IS BECOME THE MOST

HORRIBLE DEVIL.

60. Sin hath seven kinds, forms, species or sorts; among which there are four special well-springs or sources: And the eighth kind or sort is the house of death.

Now observe:

61. The seven forms are the seven qualifying or fountain spirits of the body; when these are kindled

each spirit generateth a special or particular enmity against God.

62. Out of these seven are generated other four new sons, and they together are the new god, which is wholly against the old God, as two professed armies of enemies, which have sworn eternal

enmity one against the other.

The first Son is PRIDE. The second Son is COVETOUSNESS. The third Son is ENVY. The fourth Son is WRATH.

The Fifteenth Chapter

OF THE THIRD SPECIES, KIND OR FORM AND MANNER OF SIN’S BEGINNING IN LUCIFER.

43. Now when I write of the animated soulish spirit, then you must exactly know what it is, or how

it is, else thou wilt read this birth or geniture in vain, and it will happen to thee as it did to the wise

Heathen, who climbed up to the very face or countenance of God, but could not see it.

44. The spirit of the soul is very much more subtle, and more in-comprehensible than the body, or

the seven qualifying or fountain spirits, which hold, retain and form the body; for it goeth forth

from the seven spirits, as God the Holy Ghost goeth forth from the Father and the Son.

45. The seven qualifying or fountain spirits have their compacted or incorporated body out of

nature, that is, out of the seventh nature-spirit in the divine power; which in this book I call the

Salitter of God, or the Comprehensibility, wherein the heavenly figures or shapes arise.

46. And that is a spirit, as all the rest of the seven spirits are, only the other six are an incom-

prehensible being therein; for the divine power generateth itself in the comprehensibility of the

seventh nature-spirit, as it were hidden or concealed, and incomprehensible to the creatures.

47. But the animated or soulish spirit generateth itself in the heart, out of or from the seven

qualifying or fountain spirits, in that manner as the Son of God is generated, and keepeth its seat in

the heart, and goeth forth from that seat in the divine power, as the Holy Ghost from the Father and

the Son; for it hath the same subtleness as the Holy Spirit of God, and it uniteth, qualifieth or

operateth with God the Holy Ghost.

48. When the animated or soulish spirit goeth forth out of the body, then it is one thing with the

hidden Deity, and is together the midst or centre in the imaging or framing of a thing in nature, as

God the Holy Ghost himself is.

49. An example whereof you have in this: as when a carpenter will build a curious house or

artificial piece of architecture, or when any other artist goeth about the making of some artificial

work, the hands, which signify nature, cannot be the first that begin the work: but the seven spirits are the first workmasters about it, and the animated or soulish spirit sheweth to the seven spirits the

form, figure or shape of it.

50. Then the seven spirits image or frame it, and make it comprehensible, and then the hands first

begin to fall to work, to make the structure according to the image or frame contrived: For a work

must be first brought to the sense, before you can make it.

The Sixteenth Chapter

OF THE SEVENTH SPECIES, KIND, FORM, OR MANNER OF SIN’S BEGINNING IN LUCIFER AND HIS

ANGELS.

6. Now the seventh form, or the seventh spirit in the divine power, is nature, or the issue or exit

from the other six. For the astringent quality attracteth the Salliter together, or the fabric or product of all the six spirits, even as a magnet or loadstone attracteth to itself the Salitter of the iron; and

when it is attracted together, then it is a comprehensibility, in which the six spirits of God qualify,

act or operate in an incomprehensible way or manner.

7. This seventh spirit hath a colour and condition or kind of its own, as all the other spirits have; for

it is the body of all the spirits, wherein they generate themselves as in a body: Also out of this spirit all figures, shapes and forms are imaged or fashioned; moreover, the angels also are created out of

it, and all naturality standeth therein.

8. And this spirit is always generated from the six, and subsisteth always continually, and is never missing or wanting, nor doth ever pass away, and it again continually generateth the six; for the

other six are in this seventh as in a mother, enclosed or encompassed; and they receive their

nourishment, power and strength always in their mother’s body or womb.

9. For the seventh spirit is the body, and the other six are the life, and in the middle centre is the heart of light, which the seven spirits continually generate as a light of life; and that light is their

son; and the welling out or penetration through all the spirits expandeth itself aloft in the heart, in

the exit or rising up of the light.

10. And this is the spirit of all the seven spirits, that goeth forth out of the heart of God, which there,

in the seventh spirit, former and frameth all, and wherein the qualifying or fountain spirits, with

their love-wrestling, shew themselves endlessly.

11. For the Deity is like a wheel, which with its fellies and spokes, and with all the naves, turneth about, and is fellied together, as seven wheels, so that it can go any way, forward, backward,

downward, upward and crossways, without turning back,

12. Whereas yet always the form of all the seven wheels, and the one only nave in the centre of all the wheels, is fully in sight, and so it is not understood how the wheel is made; hut the wheel

always appears more and more wonderful and marvellous, with its rising up, and yet abideth also in

its own place.

13. In such a manner the Deity is continually generated, and never passeth away, or ceaseth or

vanishing out of sight; and in this manner also is the life in angels and men continually generated.

14. According to the moving of the seven spirits of God the figures and creatures of the

transitoriness are formed, but not thus generated; though indeed the birth or geniture of all the seven spirits sheweth itself therein, yet their quality standeth only in the seventh nature, spirit,

which the other six spirits do form, figure, frame, alter and change, according to their wrestling and rising up.

15. Therefore also the figures, and transitory forms and creatures, are changed according to the

condition of the seventh nature-spirit, in which they rise up.

110. The spirit alone understandeth this hidden secret, which spirit must fight daily and hourly with

the devil, the outward flesh cannot comprehend it; also the astral spirits in man cannot understand

it, neither is it comprehended by man at all, unless the animated or soulish spirit unite, qualify and

operate with the innermost birth or geniture in nature, in the centre, where the light of God is set

opposite against the devil's kingdom, that is, in the third birth or geniture, in the nature of this

world.

111. When it uniteth, qualifieth or operateth with God in this seat, then the animated or soulish

spirit carrieth it into the astral; for the astral must in this place fight hourly with the devil.

112. For the devil hath power in the outermost birth or geniture of man, for his seat is there. [This

seat is] the murderous den of perdition, and the house of misery and woe, wherein the devil whetteth

the sting of death, and through his animated or soulish spirit he reacheth in into the heart of man, in

man's outermost birth or geniture.

113. But when the astral spirits are enlightened from the animated or soulish spirit, which in the

light uniteth with God, then they grow fervent, and very longing and desirous of the light. On the

other hand, the animated or soulish spirit of the devil, which ruleth in the outermost birth or

geniture of man, is very terrible and angry, and of a very contrary or opposite will.

114. And then there riseth up the striving or fighting fire in man, just as it rose up in heaven with

Michael and Lucifer, and so the poor soul comes to be miserably crushed, stretched, tormented and put upon the rack.

115. But if it getteth the victory, then it bringeth with its piercing penetration its light and

knowledge into the outermost birth or geniture of man; for it presseth back with force through the

seven spirits of nature, which here I call the astral spirits, and government in the council [or

counsel] of reason.

118. Now this birth of the flesh is not the mansion-house of the soul, but in its strife the soul goeth

in with its light into the divine Power, and fighter against the murder of the devil.

119. On the other hand, the devil with his poison shooteth and darteth at the seven qualifying or

fountain spirits which generate the soul, intending to destroy and to kindle them, that thereby he

may get the whole body for his own propriety.

120. Now if the soul would willingly bring its light and knowledge into the human mind, then it

must fight and strive hard and stoutly, and yet hath a very narrow passage to enter in at; it will often

be knocked down by the devil, but it must stand to it here, like a champion in the battle. And if it

now gets the victory, then it hath conquered the devil; but if the devil prevails and gets the better,

then the soul is captivated,

121. But seeing the fleshly birth or geniture is not the soul's own proper house, and that it cannot

possess it as an inheritance, as the devil doth, therefore the fight and the battle lasteth as long as the house of flesh lasteth.

122, But if the house of flesh be once destroyed, and that the soul is not yet conquered or

vanquished in its house, but is free and unimprisoned, then the fight is ended, and the devil must be

gone from this spirit eternally .

123. Therefore this is a very difficult article to be understood; nay, it cannot be understood at all,

except by experience in this fight. Though I should write many books thereof, yet thou wouldst

understand nothing of it, unless thy spirit stand in such a birth or geniture, and that the knowledge

be generated in thyself; otherwise thou canst neither comprehend nor believe it.

The Seventeenth Chapter

OF THE LAMENTABLE AND MISERABLE STATE AND CONDITION

OF THE CORRUPT PERISHED NATURE, AND ORIGINAL OF THE

FOUR ELEMENTS, INSTEAD OF THE HOLY GOVERNMENT OF GOD.

`

30. The outward comprehensibility or palpability in the whole nature of this world, and of all things

which are therein, standeth all in the wrath-fire of God, for it is become thus through the kindling

of nature; and lord Lucifer with his angels hath his dwelling now in the same outward birth or

geniture which standeth in the wrath-fire.

31. But now the Deity is not so separated from the outward birth or geniture, as if they were two

things in this world; if so, man could have no hope, and then this world did not stand in the power

and love of God.

32. But the Deity is in the outward birth, hidden, and hath the fan or casting shovel in its hand, and

will one day cast the chaff and the kindled Salitter upon a heap, and will draw away from it its

inward birth or geniture, and give them to lord Lucifer and his crew of followers for an eternal

house.

33. In the meanwhile lord Lucifer must lie captive and imprisoned in the outermost birth in the nature of this world, in the kindled wrath-fire; and therein he hath great power, and can reach into

the heart of all creatures with his animated or soulish spirit in the outermost birth or geniture, which

standeth in the wrath-fire.

The Eighteenth Chapter

OF THE CREATION OF HEAVEN AND EARTH;

AND OF THE FIRST DAY.

2. But because at that time, when God created heaven and earth, there was yet no man who saw it,

therefore it may be conclude that Adam before his fall, while he was yet in the deep knowledge of

God, knew it in the spirit.

3. But yet when he fell, and was set into the outward birth or geniture, he knew it no more, but kept

it in remembrance, only as a dark and veiled story; and this he left to his posterity.

19. So now, seeing every man is as the whole house of this world, therefore all his qualifying or

fountain spirits love the kernel, or the best thing that is in the corrupted nature, and that they use for

the defence, protection and maintenance of themselves.

20. But the innermost kernel, which is the Deity, that they can nowhere comprehend, for the wrath

of the fire lieth before it, as a strong wall, and this wall must be broken down wi th a very strong

storm or assault, if the astral spirits will see into it. But the door standeth open to the animated or

soulish spirit, for it [the animated or soulish spirit] is withheld by nothing, but is as God himself is,

in his innermost birth or geniture.

Now then it might be asked, How then shall I understand myself in or according to the three-fold

birth or geniture in nature?

The depth!

21. Behold, the first, innermost and deepest birth or geniture standeth in the centre, and is the heart of the Deity, which is generated by the qualifying or fountain spirits of God; and this birth or

geniture is the light, which yet, though it be generated out of the qualifying or fountain spirits, no

qualifying or fountain spirit of itself alone can comprehend, but every qualifying or fountain spirit

comprehendeth only its own in-standing, innate place or seat in the light; but all the seven spirits

jointly together comprehend the whole light, for they are the father of the light.

88. Had not our philosophers and doctors always played upon the fiddle of pride, but had played on

the musical instrument of the prophets and apostles, there would have been far another knowledge

and philosophy in the world

89. Concerning which, in regard of my imbecility, want of literature or learning and study, as also

the slowness and dullness of my tongue, I am very insufficient, but not so simple in the knowledge.

Only I cannot deliver it in profound language, and in the ornament of eloquence, but I rest

contented with my gift I have received, and am a philosopher among the simple.

138. But it must not so be understood as if the Deity were separated from nature; no, but they are as

body and soul: Nature is the body and the heart of God is the soul.

Now a man might ask, What kind of light then was it that was kindled? Was it the sun and stars?

139. No, the sun and stars were first created but on the fourth day, out of that very light: There was

a light arisen in the seven spirits of nature which had no peculiar distinct seat or place, but did shine everywhere all over, but was not bright like the sun, but like an azure blue and light, according to

the kind and manner of the qualifying or fountain spirits; till afterwards the right creation and

kindling of the fire in the water, in the astringent spirit, followed, viz. the sun.

The Nineteenth Chapter

CONCERNING THE CREATED HEAVEN, AND THE FORM

OF THE EARTH, AND OF THE WATER,

AS ALSO CONCERNING LIGHT AND DARKNESS.

12. But the greatness of the triumphing that was in the spirit I cannot express, either in speaking or

writing; neither can it be compared to anything, but to that wherein the life is generated in the midst

of death, and it is like the resurrection from the dead.

13. In this light my spirit suddenly saw through all, and in and by all the creatures, even in herbs

and grass it knew God, who he is, and how he is, and what his will is: And suddenly in that light my

will was set on by a mighty impulse, to describe the being of God.

14. But because I could not at once apprehend the deepest births of God in their being, and

comprehend them in my reason, there passed almost twelve years, before the exact understanding

thereof was given me.

15. It was with me as with a young tree that is planted in the ground, and at first is young and

tender, and flourishing to the eye, especially if it comes on lustily in its growing: But [it] doth not

bear fruit at once; and though it blossoms, the blossoms fall off; also many a cold wind, frost and

snow pass over it, before it comes to any growth and bearing of fruit.

16. So also it went with this spirit: The first fire was but a seed, and not a constant lasting light:

Since that time many a cold wind blew upon it; but the will never extinguished.

Now observe:

24. If thou fixeth thy thoughts concerning heaven, and wouldst fain conceive in the mind what it is,

and where it is, and how it is, thou needest not to swing or cast thy thoughts many thousand miles

off, for that place, or that heaven, is not thy heaven.

25. And though indeed that is united with thy heaven as one body, and so together is but the one

body of God, yet thou art not in that very place which is become a creature, aloft, many hundred

thousand miles off; but thou art in the heaven of this world, which containeth also in it a deep, such

as is not of any human number (or is not circumscription.)

26. For the true heaven is everywhere, even in that very place where thou standest and goest, and so

when thy spirit apprehendeth the innermost birth or geniture of God, and presseth in through the

astral and fleshly geniture, then it is clearly in heaven.

But thou must know,

28. That the place of this world with its innermost birth and geniture uniteth or qualifieth with the

heaven aloft above us, and so there is one heart, one being, one will, one God, all in all.

29. But that the place of this world is not called heaven, and that there is a firmament or fast

enclosure between the upper heaven above us, hath this understanding or meaning, as followeth.

30. The upper heaven compriseth the two kingdoms, that of Michael, and that of Uriel, with all the holy angels that are not fallen with Lucifer, and that heaven continueth as it was from eternity, before the angels were created,

31. The other heaven is this world, in which Lucifer was a king, who kindled the outermost birth or

geniture in nature; and that now is the wrath of God, and cannot be called God or heaven, but

perdition.

38. The second birth of this world standeth in the life, for it is the astral birth, out of which is

generated the third and holy birth or geniture, and therein love and wrath strive the one with the other.

39. For the second birth standeth in the seven qualifying or fountain spirits of this world, and is in

all places and in all the creatures, as also in man: But the Holy Ghost also ruleth and reigneth in the

second birth, and helpeth to generate the third holy birth or geniture.

48. Thou seest in this world nothing but the deep, and therein the stars, and the birth or geniture of

the elements: Now wilt thou say, God is not there? Pray then, what was there in that place before

the time of the world? Wilt thou say, There was nothing? Then thou speakest without reason, for

thou must needs say that God was there, or else nothing would have come to be there.

49. Now if God was there then, who hath thrust him out from thence or vanquished him, that he

should be there no more? But if God is there, then he is indeed in heaven, and, moreover, in his

Trinity.

56. Neither must thou think that the Deity is such a kind of being as is only in the upper heaven, nor

that the soul, when it departure from the body, goeth up aloft into the upper heaven many hundred

thousand miles off.

57. It needeth not do that, but it is set or put into the innermost birth, and there it is with God, and

in God, and with all the holy angels, and can now be above, and now beneath; it is not hindered by

anything.

58. For in the innermost birth the upper and nether Deity is one body, and is an open gate: The holy

angels converse and walk up and down in the innermost birth of this world by and with our king

JESUS CHRIST, as well as in the uppermost world aloft in their quarters, courts or region.

68. Now, where nothing is, there nothing can come to be: All things must have a root, else nothing

can grow: If the seven spirits of nature had not been from eternity, then there would have come to

be no angel, no heaven, also no earth.

69. But the earth is come from the corrupted Salitter of the outermost birth or geniture, which thou

canst not deny, when thou lookest on earth and stones, for then thou must needs say that death is

therein: On the other hand also thou must needs say that there is a life therein, otherwise neither

gold nor silver, nor any plant, herb, grass or vegetable, could grow therein.

Now one might ask, Are there also all the three births or genitures therein?

Answer.

70. Yes: the life presseth through death; the outermost birth is the death; the second is the life,

which standeth in the wrath-fire and in the love; and the third is the holy life.

79. But if thou sayest that there is no life in the earth, thou speakest as one that is blind; for thou mayest see plainly that herbs and grass grow out of it.

80. But if thou sayest it hath but one kind of birth or geniture, thou speakest again also like one that

is blind; for the herbs and wood which grow out of it are not earth, neither is the fruit, which groweth upon a tree, wood; so also the power and virtue of the fruit is not God either; but God is in the centre, in the innermost birth in all the three natural births or genitures, hiddenly, but is not

known, except in the spirit of man alone; also the outermost birth in the fruit doth not comprehend,

conceive or contain him, but he containeth the outermost birth of the fruit, and formeth it.

130. Thou seest also how the wrath of God lieth hid and resteth in the outermost birth of nature, and

cannot be awakened, unless men themselves rouse or awaken it, who with their fleshly birth or

geniture qualify, operate or unite with the wrath in the outermost birth of nature.

The Twentieth Chapter

OF THE SECOND DAY

20. What good will thy knowledge do thee, if thou wilt not strive and fight therein? It is just as if

one knew of a great treasure, and would not go for it; but, though he knoweth he might have it,

would rather starve for hunger in the bare knowing of it.

The Twenty-First Chapter

OF THE THIRD DAY.

63. It is not so to be understood as that I am sufficient enough in these things, but only so far as I am able to comprehend.

64. For the being of God is like a wheel, wherein many wheels are made one in another, upwards,

downwards, crossways, and yet they continually turn, all of them together.

65. Which, indeed, when a man beholdeth the wheel, he highly marveling at it and, in its turning,

cannot at once learn to conceive and apprehend it: But the more he beholdeth the wheel, the more

he learneth its form or frame; and the more he learneth, the greater longing he hath to the wheel; for

he continually seeth somewhat that is more and more wonderful, so that a man can neither behold it,

nor learn it enough.

66. Thus I also, what I do not enough describe in one place concerning this great Mystery, that you

will find in another place; and what I cannot describe in this book, in regard of the largeness of the

Mystery, and my incapacity, that you will find in the others following.

67. For this book is the first sprouting or vegetation of this twig, which springeth or growth green in

its mother, and is as a child that is learning to walk, and is not able to run apace at the first.

Now observe:

69. The earth hath just such qualities and qualifying or fountain spirits as the deep above the earth

or as heaven hath, and all of them together belong to one only body; and the whole or universal God is that one only bo d y . But that thou dost not wholly and fully see and know him, sins are the cause thereof, with and by which thou, in this great divine body, liest shut up in the dead or mortal flesh; and the power or virtue of the Deity is hidden from thee, even as the marrow in the bones is hidden from the flesh.

70. But if thou, in the spirit, breakest through the death of the flesh, then thou seest the hidden God.

For as the marrow in the bones penetrateth, presseth or breaketh through and giveth virtue, power

and strength to the flesh, and yet the flesh cannot comprehend or apprehend the marrow, but only

the power and virtue thereof, so no more canst thou see the hidden Deity in thy flesh, but thou

receivest its power, and understandest therein that God dwelleth in thee.

71. For the dead or mortal flesh belongeth not to the birth of life, and therefore cannot receive or conceive the life of the light as a propriety; but the life of the light in God riseth up in the dead or

mortal flesh, and generateth to itself, from or out of the dead or mortal flesh, another heavenly and

living body, which knoweth and understandeth the light.

72. For this body is but a husk, from which the new body growth – [" The new body groweth out of

the heavenly substantiality in the Word, out of the flesh and blood of Christ, out of the mystery of

the old body.”] – as it is with a grain of wheat in the earth. The husk or shell will not rise again, no

more than it doth in the wheat, but will remain forever in death and in hell.

78. Thou must know that all the seven spirits of God are in the earth, and generate as they do in

heaven: For the earth is God, and God never died; but the outermost birth or geniture is dead, in

which the wrath resteth, and is reserved for king Lucifer, to be a house of death and of darkness, and

to be an eternal prison or dungeon.

104. But thou art to know that the earth hath all the qualifying or fountain spirits. For through the

devil's kindling the spirits of life were incorporated or compacted together also in death, and, as it

were, captivated, but not quite murdered.

105. The first three, viz. the astringent, the sweet, and the bitter, belong to the imaging or forming

of the body; and therein standeth the mobility, and the body or corporeal. And these now have the

comprehensibility or palpability, and are the birth of the outermost nature.

106. The other three, viz. the heat, the love, and the tone, stand in the incomprehensibility, and are

generated out of the first three; and this now is the inward birth, wherewith the Deity qualifieth,

mixeth or uniteth.

107. If the first three were not congealed or benumbed in death they could kindle the heat, and then

thou wouldst soon see a bright, shining, heavenly body, and thou wouldst see plainly where God is.

110. Here thou seest once more how the kingdom of God and the kingdom of hell hang one to the

other, as one body, and yet the one cannot comprehend the other. For the second birth, viz. the heat,

light, love, and the sound or tone, is hidden in the outermost, and maketh the outward moveable, so

that the outward gathereth itself together, and generateth a body.

The Twenty-Second Chapter

OF THE BIRTH OR GENITURE OF THE STARS, AND CREATION OF THE FOURTH DAY.

1. Here now is begun the describing of the astral birth. It ought well to be observed what the first

title of this book meaneth, which is thus expressed: The Day-Spring or Dawning in the East, or

Morning-Redness in the Rising. For here will a very simple man be able to see and comprehend or

apprehend the being of God.

2. The Reader should not make himself blind through his unbelief and dull apprehension; for here I

bring in the whole or total nature, with all her children, for a witness and a demonstration. If thou art rational, then look round about thee, and View thyself; also consider thyself aright, and then thou

wilt soon find from or out of what spirit I write.

3. For my part, I will obediently perform the command of the spirit, only, have thou a care, and

suffer not thyself to be shut out by an open door; for here the gates of knowledge stand open to thee.

18. The spirit hath a long time waited on them, and importuned them that they would once open the

door, for the clear day is at hand; yet they walk up and down in their drunkenness, seeking for the

key, when they have it about them, though they know it not; and so they go up and down in their

proud and covetous drunkenness, always seeking about like the country man for his horse, who all

the while he went seeking for him was riding upon the back of that very horse he looked for.

19. Thereupon, saith the spirit of nature, seeing they will not awake from sleep and open the door, I will therefore do it myself.

20. What could I, poor, simple layman, teach or write of their high art, if it were not given to me by

the spirit of nature, in whom I live and am? I am in the condition or state of a vulgar or layman, and

have no salary, wages or pay for this writing: Should I, then, oppose the spirit, that he should not

begin to open where, and in whom, he pleaseth? I am not the door, but an ordinary wooden bolt

upon it: Now if the spirit should pluck me out from thence, and fling me into the fire, could I hinder

it?

22. Behold! I tell thee a Mystery: so soon as the door is set wide open to its angle, all useless,

fastnailed, sticking bolts or bars will be cast away, for the door will never be shut any more at all,

but standeth open, and then the four winds will go in and out at it.

23. But the sorcerer sitteth in the way, and will make many so blind that they will not see the door; and then they return home and say, There is no door at all, it is a mere fiction. And so they go

thither no more.

24. Thus men suffer themselves easily to be turned away, and so live in their drunkenness.

25. Now when this is done, then the spirit which hath opened the gates is angry, because none will

go OUT and IN at its doors any more, and then it flings the door-posts into the abyss, and then there

is no more time at all. Those that are within, remain within; and those that are without, remain without. AMEN.

30. After these patriarchs came the wise Heathen, who went somewhat deeper into the knowledge

of nature. And I must needs say, according to the ground of the truth, that they, in their philosophy

and knowledge, did come even before the face or countenance of God, and yet could neither see nor

know him.

31. Man was so altogether dead in death, and so bolted up in the outermost birth or geniture in the

dead palatability or else they could have thought, that in this palpability there must needs be a

divine power hidden in the centre, which had so created this palpability, and moreover preserveth, upholder and ruleth the same.

32. Indeed they honoured, prayed to, or worshipped the sun and stars for gods, but knew not how

these were created or came to be, nor out of what they came to be.

42. For thou needest not to ask, Where is God? Hearken, thou blind man; thou livest in God, and God is in thee; and if thou livest holily, then therein thou thyself art God. For wheresoever thou lookest, there, is God.

44. Or dost thou think that in or at the time of the creation of this world he departed and went away

from his seat wherein he did sit from eternity? O no; that cannot be, for though he would himself do so, he cannot do it, for he himself is All: As little as a member of the body can be rent off from

itself, so little also can God be divided, rent or separated from being everywhere.

45. But that there are so many formings, figurings or framings in him, is caused by his eternal birth

or geniture, which first is threefold, and out of or from that Trinity or Ternary it generateth itself

finitely, immeasurably or inconceivably.

65. But seeing men now, at the end of this time, do listen and long very much after the root of this

tree, through which nature sheweth that the time of the discovery of the tree is at hand, therefore

the spirit will shew it to them. And the whole Deity will reveal itself, which is the Day-Spring,

Dawning or Morning-redness, and the breaking-forth of the great day of God, in which whatsoever

is generated from death to the regeneration of life shall be restored and rise again.

88. You have an example of this in gold, and in silver, which you cannot make to be pure

or fine gold or silver, unless it be melted seven times in the fire. But when that is done,

then it remaineth in the middle or central seat in the heart of nature, which is the water,

sitting in its own quality and colour.

102. And now, when it is almost made, then it hath its true virtue and colour, and there is

nothing wanting except in this, that the spirit cannot elevate itself with its body into the light, but must remain to be a dead stone; and though indeed it be of greater virtue than other

stones, yet the body remaineth in death.

103. And this now is the earthly god of blind men, which they love and honour, and leave the living God, who standeth hidden in the centre, sitting in his seat. For the dead flesh comprehending

only a dead god, and longeth also only after such a dead god. But it is such a god as hath thrown many men headlong into hell.

104. Do not take me for an alchymist, for I write only in the knowledge of the spirit, and not

from experience. Though indeed I could here shew something else, viz. in how many days, and in what hours, these things must be prepared; for gold cannot be made in one day, but a whole

month is requisite for it.

105. But it is not my purpose to make any trial at all of it, because I know not how to manage

the fire; neither do I know the colours or tinctures of the qualifying or fountain spirits in their

outermost birth or geniture, which are two great defects; but I know them according to (another

or) the regenerate man, which standeth not in the palpability.

The Twenty-Third Chapter

OF THE DEEP ABOVE THE EARTH.

3. Many will dare to say, What manner of God would that be, whose body, being, and power or virtue, standeth or consisteth in fire, air, water and earth?

4. Behold! thou unapprehensive man, I will shew thee the true ground of the Deity. If this whole or

universal being be not God, then thou art not God's image. If he be any other or strange God, then

thou hast no part in him: For thou art created out of this God, and livest in this very God, and this very God continually giveth thee power or Virtue, and blessing, also meat and drink, out of himself; also all thy knowledge standeth in this God, and when thou diest, then thou art buried in this God.

15. But observe here rightly the earnest and severe birth or geniture, out of which the wrath of God, hell, and death, are come to be, which indeed have been from eternity in God, but not liable to be kindled or to become predominant.

16. For the whole or total God standeth in seven species or kinds, or in a sevenfold form or generating; and if these births or genitures were not, then there would be neither God, nor life, nor

angel, nor any creature.

17. And these births or genitures have no beginning, but have so generated themselves from eternity; and as to this depth, God himself knoweth not what he is: For he knoweth no beginning of

himself, also he knoweth not anything that is like himself, as also he knoweth no end of himself.

18. These seven generatings in all are none of them the first, the second, or the third, or last, but they are all seven, every one of them, both the first, second, third, fourth, and last. Yet I must set them

down one after another, according to a creaturely way and manner, otherwise thou couldst not understand it: For the Deity is as a wheel with seven wheels made one in another, wherein a man

seeth neither beginning nor end.

45. For they wrestle in the birth or geniture continually one with another, like a loving play or scene, and according as the birth or geniture is with the colours and taste in the rising up, so also are the figures imaged.

46. And this birth or geniture now is called GOD the Father, Son, and Holy Ghost: Not one of them

is the first, and not one of them is the last: though I make a distinction, and set the one after the

other, yet not one of them is the first or the last, but they have all been from eternity thus seated in the same equality of being.

47. I must write thus by way of distinction, that the Reader may understand it; for I cannot write

mere heavenly words, but must write human words. Indeed all is rightly, truly and faithfully

described: But the being of God consisteth only in power, and only the spirit comprehendeth it, and

not the dead or mortal flesh.

49. But now this sharp birth or geniture is the original of mobility and of life, as also of the light, from whence existeth the living and rational spirit, which distinguisheth, formeth and imageth all in

this generating.

50. For the astringent cold birth or geniture is the beginning of all things, which quality is

astringent, severe, contracting and retentive, and formeth and contracteth together the birth, and

maketh the birth thick or solid, so that out of it nature cometh to be; hence nature and comprehensibility hath its original in the whole body of God.

51. Now this nature is as a dead, unintellectual being, and standeth or consisteth not in the power of the birth or geniture, but is a body, wherein the power generateth.

52. But it is the body of God, and hath all power as the whole geniture hath, and the generating

spirits take their strength and power out of or from the body of nature, and continually generate again, and the astringent spirit continually compacteth or draweth together again, and drieth up; and thus the body subsisteth, and the generating spirits also.

64. Thou seest also that nature cannot be distinguished from the powers of God, but is all one body.

65. The Deity, that is, the holy power of the heart of God, is generated in nature, and so also the

Holy Ghost existeth or goeth forth out of the heart of the light continually, through all the powers of the Father, and figureth all, and imageth or frameth all.

66. This birth or geniture is now in three distinct parts, every part being several and total, and yet not one of them is divided asunder from the others.

78. Thus there is one God, and three distinct Persons one in another and not one of them can

comprehend, or withhold, or fathom the original of the others, but the Father generateth the Son, and the Son is the Father’s heart, and his love and his light, and is an original of joy, and the beginning of all life.

79. And the Holy Ghost is the spirit of life, and a former, framer and creator of all things, and a performer of the will in God; that hath formed and created out of or from the body, and in the body of the Father, all angels and creatures, and holdeth and formeth all still, daily, and is the sharpness and the living spirit of God: As the Father speaketh or expresseth the Word, out of or from his

powers, so the spirit formeth or frameth them.

83. Thou must know that I do not suck it out from the dead or mortal reason, but my spirit

qualifieth, mixeth or uniteth with God, and proveth or searcheth the Deity, how it is in all its births or genitures in its taste and smell: And I find that the Deity is a very simple, pure, meek loving and quiet being; and that the birth of the Ternary of God generateth itself very meekly, friendly,

lovingly and unanimously, and the sharpness of the innermost birth can never elevate or swell itself

into the meekness of the Ternary, but remaineth hidden in the deep.

Now thou wilt say to me:

90. Dost not thou seek after deeper subtlety than we? Thou wilt [wishest to] climb into the most

hidden secrets of God, which is not fit for any man to go about. We seek only after human prudence

and subtlety, but thou wouldst be equal with God, and know all; how God is in every thing, both in

heaven and in hell, in devils, angels and men. Therefore, sure it is not unlawful to seek for a

cunning, sharp wit, and after crafty designs, which bring honour, power or authority, and riches.

A Reply.

91. If thou climbest up this ladder on which I climb up into the deep of God, as I have done, then thou hast climbed well: I am not come to this meaning, or to this work and knowledge, through my own reason, or through my own will and purpose; neither have I sought this knowledge, nor so

much as knew anything concerning it. I sought only for the Heart of God, therein to hide myself from the tempestuous storms of the devil.

92. But when I gat in thither, then this great, weighty and hard labour was laid upon me, which is, to

manifest and reveal to the world, and to make known, the great day of the LORD; and, seeing men seek and long so eagerly after the root of the tree, to reveal to them what the whole tree is, thereby to intimate that it [the present time] is the Dawning, or Morning-Redness of the Day, which God

hath long ago decreed in his council. AMEN.

The Twenty-Fourth Chapter

OF THE INCORPORATING OR COMPACTION OF THE STARS.

1. Now when the whole body of nature in the extent, space or circumference of this world was

benumbed or deadened, as in the hard death, and yet that the life was hid therein, thereupon God moved the whole body of the nature of this world on the fourth day, and generated the stars from or out of nature, out of the risen light. For the wheel of God’s birth or geniture moved itself again, as it had done from eternity.

13. This now is the sum or the contents of the astral birth or geniture, of which I here intend to

write.

Now it may be asked, What are the stars? or out of what are they come to be?

14. They are the power of the seven spirits of God; for when in this world the wrath of God was

kindled by the devil, then the whole house of this world in nature, or the outermost birth or geniture,

was as it were benumbed or chilled in death; from whence the earth and stones are come to be. But when this hard dross or scum was driven together into a lump or heap, then the deep was cleared.

But the deep was very dark, for the light therein was dead in the wrath.

28. But that there are so many stars of so manifold different effects and operations is from the

infiniteness, which is in the efficiency of the seven spirits of God, in one another, which generate themselves infinitely.

31. Behold! the stars are plainly incorporated or compacted out of or from God; but thou must

understand the difference between the stars and God, for the stars are not the heart and the meek

pure Deity, which man is to honour and worship as God; but they are the innermost and sharpest birth or geniture, wherein all things stand in a wrestling and a fighting, wherein the heart of God always generateth itself, and wherein the Holy Ghost continually riseth up from the rising of the

life.

35. Thus also is the heart or light of God always generated in the body of this world, and that

generated heart is one heart with the eternal, unbeginning, infinite heart of God, which is in and above all heavens.

36. It is not generated in and from the stars only, but in the whole body of this world; but the stars always kindle the body of this world, that the birth or geniture may subsist everywhere.

But here thou must well observe this.

37. The light or the heart of God taketh not its original barely from the wild rough stars, where,

indeed, love and wrath are in each other, but out of or from the seat where the meek water of life is continually generated.

38. For that water, at or in the kindling of the wrath, was not apprehended by death, but subsisteth

from eternity to eternity, and reacheth to all the ends and parts of or in this world, and is the water of life, which breaketh through death, out of which is built the new body of God in this world.

39. And it is in the stars, as well as in all ends, corners and places, but not in any place

comprehensible or palpable, and it at once filleth or replenisheth all alike. It is also in the body of man, and he that thirsteth after this water, and drinketh thereof, in him the light of life kindleth itself, which is the heart of God; and there [in that place] presently springeth forth the Holy Ghost.

45. In this kindling of the light, in the stars and elements, the birth of nature did not thereupon

wholly transmute or change itself into the holy meekness, as it was before the time of the wrath, so that the birth of nature be now altogether holy and pure: No, but it standeth in its sharpest, most austere, and most anxious birth, wherein the wrath of God incessantly springeth up like hellish fire.

48. The stars are only the kindling of the great house; for the whole house is benumbed in death, as

the earth is; for the outermost birth or geniture is dead and benumbed, as the rind, shell or bark of a tree. But the astral birth is the body in which the life riseth up.

65. Now when thou beholdest the sun and stars, thou must not think that they are the holy and pure God, and thou must not offer to pray to them, or ask anything of them, for they are not the holy God, but are the kindled, austere birth Or geniture of his body, wherein love and wrath wrestle the one with the other.

67. Now when thou worshippest or prayest to the holy God in his heaven, then thou worshippest or prayest to him in that heaven which is in thee, and that same God breaketh through in thy heart with his light; and in his light the Holy Ghost breaketh through, and generateth thy soul to be a new body of God, which ruleth and reigneth with God in his heaven.

68. For the earthly body which thou bearest is one body with the whole kindled body of this world,

and thy body qualifieth, mixeth or uniteth with the whole body of this world; and there is no

difference between the stars and the deep, as also between the earth and thy body; it is all one body.

This is the only difference, thy body is a son of the whole, and is in itself as the whole being itself is.

The Twenty-Fifth Chapter

OF THE WHOLE BODY OF THE STARS AND OF THEIR BIRTH OR GENITURE; THAT IS, THE WHOLE

ASTROLOGY, OR THE WHOLE BODY OF THIS WORLD.

19. Now when thou beholdest the stars, and the deep, together with the earth, then thou seest with

thy bodily eyes nothing else but the old body in the wrathful death; thou canst not see heaven with

thy bodily eyes, for the blue or azure sphere which thou seest above is not the heaven, but is only the old body, which may be justly called the corrupted nature.

21. But how deep or how large the place of this world is, no man knoweth, though some physicists

or astrologers have undertaken to measure the deep with their measures of circles; their measuring is but conjectural, or a measuring of somewhat that is comprehensible or palpable; as if a man would grasp the wind in his fist.

22. But the true heaven is everywhere all over, to this very time, and till the Last Judgment Day;

and the wrath-house of hell and of death is also in this world everywhere, even to the Last Judgment Day.

23. But the dwelling of the devils is now from the moon to the earth, and in the earth, in the deep caves and holes thereof; especially in wildernesses and desert places, and where the earth is full of

stones and bitterness.

26. The whole body of this world is as a man’s body, for it is surrounded in its utmost circle with

the stars and risen powers of nature; and in that body the seven spirits of nature govern, and the heart of nature standeth in the midst or centre.

But here thou must observe exactly,

40. As far as the middle point or centre hath kindled itself, just so big is the sun; for the sun is nothing else but a kindled point in the body of nature.

41. Thou must not think that there is any other power or virtue in it, or belonging to it, than there is in the whole deep of the body everywhere, all over.

42. For should the love of God, through its heaven, kindle the whole body of this world through the

heat, it would be everywhere all over as light as it now is in the sun.

49. But seeing the doors of the deep, and the gates of wrath, and the chambers of death also, are,

through the love of God, set open in my spirit, therefore the spirit must needs look through them.

50. Accordingly I find, that the birth or geniture of nature standeth to this day, and generateth itself, just so as it did when it first took its beginning; and whatsoever riseth up in this world, whether men, beasts, trees, herbs, grass, mineral ores, or be it what it will, all riseth up in such a quality, manner and form as it first did; also every life, be it good or bad, taketh its original thus [as it did from the beginning].

51. For this is the right or law of the Deity: that every life in the body of God should generate itself in one manner or uniform way; though it be done through many various imagings, yet the life hath one uniform way and original in all.

55. Thou must not conceive it so, as if my old man were a living saint or angel. No, Friend, he sitteth with all men in the house of wrath and of death, and is a constant enemy to God, and sticketh in his sins, wickedness and malice, as all men do, and is full of faults, defects and infirmities.

56. But thou must know this, that he sticketh in a continual, anxious birth or geniture, but would

fain be rid of the wrath and wickedness, and yet cannot. For he is as the whole house of this world, wherein love and wrath always wrestle the one with the other, and the new body always generateth itself in the midst or centre of the anguish. For so it must be, if thou wilt be born anew, otherwise no man can reach the regeneration.

Understand it aright.

68. The place where the SUN is, is such a place as you may choose or suppose anywhere above the

earth; and if God should kindle the light by the heat, the whole world would be such a mere SUN; for that same power wherein the sun standeth is everywhere all over; and before the time of wrath it was everywhere all over in the place of this world as light as the sun now is, but not so intolerable.

The Twenty-Sixth Chapter

OF THE PLANET SATURNUS

Now observe:

55. When thou mindest, thinkest and considerest what there is in this world, and what there is

without, besides or distinct from this world, or what the essence of all beings is, then thou

speculatest, contemplatest, meditatest in the whole body of God, who is the essence of all beings;

and that is a beginningless, infinite being.

56. But it hath in its own seat no mobility, rationality or comprehensibility, but is a dark deep,

which hath neither beginning nor end. In the dark deep is neither thick nor thin, opaque nor

transparent, but it is a dark chamber of death, where nothing is perceived, neither cold nor warmth, for it is the end of all things.

57. This, now, is the body of the deep, or the very real chamber of death.

58. But in this dark valley there are the seven spirits of God, which have neither beginning nor end,

and the one is neither the first, second, third or last.

59. In these seven dominions or regimens the regimen divideth itself into three distinct beings, where the one is not without the other, nor can they be divided the one from the other. But those

seven spirits do each of them generate one another, from eternity to eternity.

60. The first dominion or regimen standeth or consisteth in the body of all things, that is, in the whole deep, or the being or essence of all beings or essences, which hath, in all corners and places

thereof, in itself the seven spirits in possession, or in propriety indivisibly, or irresistibly, for its proper own.

69. But as long as the heart of the Deity, which [heart] is the corporeity, hideth itself in the body of

this world in the outermost birth, the corporeity is a dark house; all standeth in great anguish and

needeth a light, which is the sun, to shine in the chamber of darkness, until the heart of God doth

move itself again in the seven spirits of God in the house of this world, and kindle the seven spirits.

70. Then the sun and stars will return again to their first place, and will pass away in such a form or manner; for the Heart and Light of God will give light and shine again in the corporeity, that is, in the body of this world, and replenish or fill all.

MYSTERIUM MAGNUM

or

An Exposition of the First Book of Moses

Called GENESIS

TRANSLATED BY JOHN SPARROW

Author’s Preface

10. Since then the great Mysteries, the beginning of and original of all things, do befall us by divine

grace; that we are able (as through the ground of the soul) to understand the same in real know-

ledge, with the inspired word of the divine science, we will write down its ground (so far as it is permitted to us) in this book: for a Memorial to ourself, and for the exercise of divine knowledge to

the Reader.

13. And how the whole time of this world is portrayed and modellized, as in a watch-work: how

afterwards it should go in time: and what the inward spiritual world, and also the outward material

world, is: also what the inward spiritual man, and then the external man of the essence of this world, is: how time and eternity are in one another, and how a man may understand all this.

The First Chapter

5. This threefold spirit is one only essence, and yet it is no essence, but the eternal understanding, an

original of the something: and yet it is the eternal hiddenness (just as the understanding of man is

not confined in time and place, but is its own comprehension and seat), and the egress of the spirit is

the eternal original contemplation, viz. a lubet* of the spirit.

*Lubet: Possibly from the Latin “lubet” or “libet”: It pleases, or is pleasant or agreeable to.

8. This is now the eye of the abyss, the eternal chaos, wherein all (whatsoever eternity and time

hath) is contained; and it is called Counsel, Power, Wonder and Virtue. Its peculiar and proper

name is called GOD, or JEOVA, or JEHOVAH, who is outside of all nature, without all beginnings of any essence, a working in himself, generating, finding, or perceiving himself; without any kind of

source from any thing, or by any thing: He hath neither beginning nor end, he is immeasurable, no number can express his largeness, and greatness, he is deeper than any thought can reach; he is

nowhere far from any thing, or nigh unto any thing; he is through all, and in all: his birth is

everywhere, and without and besides him there is nothing else: he is time and eternity, byss** and

abyss, and yet nothing comprehends him save the true understanding, which is God himself.

** Byss: In the philosophy of Boehme, the opposite of abyss or void.

The Second Chapter

6. When I take up a stone or clod of earth and look upon it, then I see that which is above and that

which is below, yea, [I see] the whole world therein; only, that in each thing one property happeneth

to be the chief and most manifest; according to which it is named. All the other properties are jointly therein; only, in various diverse degrees and centres, and yet all the degrees and centres are

but one only centre. There is but one only root whence all things proceed: it severizeth itself only in the compaction, where it is coagulated: its original is as a smoke or vaporous breath or exhalation

from the Great Mystery of the expressed Word; which standeth in all places in the re-expressing,

that is, in the rebreathing (or echoing forth), a likeness according to itself; an essence according to

the spirit.

8. For, I say, the inward world is the heaven wherein God dwelleth; and the outward world is

expressed out of the inward, and hath only another beginning than the inward, but yet out of the

inward. It is expressed from the inward through the motion of the eternal speaking Word, and

closed into a beginning and end.

10. Therefore there is nothing nigh unto or afar off from God; one world is in the other, and all are

only one: But one is spiritual, the other corporeal, as soul and body are in each other; and also time

and eternity are but one thing, yet in distinct or different beginnings. The spiritual world in the internal [Principle] hath an eternal beginning, and the outward a temporal; each hath its birth in

itself. But the eternal speaking Word ruleth through and over all; yet it can neither be apprehended nor conceived, either by the spiritual or by the external world, that it should stand still; but it

worketh from eternity to eternity, and its work is conceived. For it is the formed Word, and the

working Word is its life, and is incomprehensible; for the Word is without all essence, as a bare

understanding only, or as a power that bringeth itself into essence.

The Third Chapter

15. The anguish-source is thus to be understood: The astringent desire conceiveth itself, and

draweth itself into itself, and maketh itself full, hard and rough: now the attraction is an enemy of

the hardness. The hardness is retentive, the attraction is fugitive: the one will into itself, and the other will out of itself; but since they cannot sever and part asunder one from the other they remain

in each other as a rotating wheel: the one will ascend, the other descend.

17. The anguish maketh the sulphurous spirit, and the compunction maketh the Mercury, viz. the

work-master of nature: he is the life of nature, and the astringent desire maketh the keen salt-spirit;

and yet all three are only one; but they divide themselves into three forms, which are called

Sulphur, Mercurius and Sal: These three properties do impress the free lubet into themselves, that it

also giveth a material essentiality, which is the oil of these three forms (viz. their life and joy), which doth quench and soften their wrathfulness; and this no rational man can deny. There is a salt,

brimstone and oil in all things; and the Mercurius, viz. the vital venom maketh the essence in all

things, and so the abyss bringeth itself into byss and nature.

21. First know this: That the divine understanding doth therefore introduce itself into fire, that its

eternal lubet might be majestical and lustrous, for the divine understanding receiveth no source into

itself, it also needeth none to its own being, for the all needeth not the something. The something is only the play of the all, wherewith the all doth melodize and play; and, that the universal or all

might be manifest unto itself, it introduceth its will into properties. Thus we, as a creature, will write of the properties, viz. of the manifested God, how the all, viz. the abyssal, eternal

understanding manifests itself.

22. Secondly, the abyssal and divine understanding doth therefore introduce itself into an anxious

fire-will and life, that its great love and joy, which is called God, might be manifest; for if all were only one, then the one would not be manifest unto itself; but by the manifestation the eternal good is

known, and maketh a kingdom of joy; else, if there were no anguish, then joy were not manifest

unto itself; there would be but one only will, which would do continually one and the same thing.

But if it introduceth itself into contrariety, then in the contest the lubet of joy becomes a desire and a love play to itself, in that it hath to work and act; to speak according to our human capacity.

23. The original of the eternal spiritual and natural fire is effected by an eternal conjunction or

copulation, not each severally, but both jointly, viz. the divine fire, which is a love-flame, and (2)

the natural fire, which is a torment and consuming source.

The Fourth Chapter

12. And here is the original of the eternal death or devoration; and in this devoration is the highest

arcanum or secret, for the true essential lively spirit and understanding proceedeth out of this

devoration, and maketh another beginning; for the first beginning is God’s, who introduceth himself

from the abyss into byss to his own contemplation. But this beginning, which proceedeth again out

of the devoration, is a spiritual beginning, and maketh three worlds, namely, (1) The dark fire-world in heat and cold; a rawness, wholly austere, devoid of essence: (2) The other world is the spiritual,

light or angelical world: (3) And the third hath its beginning with the beginning of time. When God moved both the inward worlds, he thence brought forth and created this outward visible world into a

form of time.

The Fifth Chapter

7. That which is good and holy in the light of the powers, that, in the darkness, is anxious and

adverse. The darkness is the greatest enmity of the light, and yet it is the cause that the light is

manifest. For if there were no black, then white could not be manifest to itself; and if there were no sorrow, then joy were also not manifest to itself.

10. In the darkness he is an angry zealous God, and in the fire-spirit a consuming fire, and in the

light he is a merciful loving God, and in the power of the light he is especially, above all other

properties, called God; and yet ‘tis all only the manifested God, who manifesteth himself through the eternal nature in introduced [i. e. inducted] properties. Else, if I would say what God is in his

depth, then I must say, he is outside of all nature and properties, viz. an understanding and original of all essences. The essences are his manifestation, and thereof alone we have ability to write; and

not of the unmanifested God, who, without his manifestation, also were not known to himself.

The Sixth Chapter

1. We acknowledge that God in his own essence is no essence, but only the alone power or the

understanding to the essence, viz. an unsearchable eternal will, wherein all things are couched; and

the same is ALL, and yet is only ONE, but yet desireth to manifest itself, and introduce itself into a spiritual essence, which is effected in the power of the light, through the fire in the love-desire.

10. This outward world is as a smoke, or Vaporous steam or exhalation of the fire-spirit and water-

spirit, breathed forth both out of the holy world and then also out of the dark world; and therefore it

is evil and good, and consists in love and anger; and is only as a smoke or misty exhalation; in reference to and respect of the spiritual world; and again introduced itself with its properties into

forms of the powers, to a pregnatress; as is to be seen in the stars, elements and creatures, and

likewise in the growing trees and herbs. It maketh in itself with its birth another principle or

beginning; for the pregnatress of time is a model or platform of the eternal pregnatress; and time

coucheth in eternity: and it is nothing else, but that the eternity, in its Wonderful birth and manifestation in its powers and strength, doth thus behold itself, in a form or time.

The Seventh Chapter

14. The Father is called a holy God only in the Son, that is, in the power of the light in the divine

kingdom of joy, viz. in the great meekness and love; for that is his proper manifestation, wherein he

is called God. In the fire he is called an angry God; but in the light or love-fire he is called the holy God: and in the dark nature he is not called God.

18. These seven properties are to be found in all things; and he is void of understanding that denieth

it. These seven properties make, in the internal world, the holy element, viz. the holy natural life

and motion; but, in this external world, this one element severizeth itself into four manifest

properties, viz. into four elements; and yet it is but one only; but it divides itself into four head-

springs, viz. into fire, air, water, and earth.

19. From the fire ariseth the air; and from the air the water; and from the water the earth, or a

substance that is earthy. And they are only the manifestation of the one internal element, and are, in

respect to the internal, as an enkindled smoke or vapour. So also the whole astrum is nothing else but the outbreathed powers from the inward fiery dark and light world, from the Great Mind of

divine manifestation, and is only a formed model or platform, wherein the Great Mind of divine

manifestation beholds itself in a time, and playeth with itself.

The Eighth Chapter

7. They which are in the dark would bear the name (or the names) of the great anger of God,

according to the properties of the eternal nature in the wrath; and they which are in the light bear the

names of the holy God, viz. of the divine powers; and they which are in the creation of the wonders

of the outward world bear the names of the manifested powers of the outward world, viz. of the

planets, stars and four elements.

11. For as we men have dominions upon the earth, so likewise the superior hosts under the astrum

have their dominions; so also the oily spirits in the element-air: the whole deep between the stars

and the earth is inhabited, and not void and empty. Each dominion hath its own Principle: which

seems somewhat ridiculous to us men, because we see them not with our eyes; not considering that

our eyes are not of their essence and property, so that we are neither able to see not perceive them;

for we live not in their Principle, therefore we cannot see them.

13. Also, the spirits of the external world are not all external, but some are only inchoative, which

take their original naturally in the spirit of the external world, and pass away through nature, and

only their shadow remains, as of all other beasts upon the earth.

14. Whatsoever reacheth not the holy element and the eternal fire-world, that, is devoid of an eternal

life; for it ariseth out of time. And that which proceedeth out of time is consumed and eaten up of

time; except it hath an eternal in its temporal, that the eternal doth uphold the temporal.

25. But now he is only called a God according to his light in his love, and not according to the

darkness, also not according to this outward world. Albeit he himself is ALL, yet we must consider

the degrees, how one thing mutually proceeds from another. For I can neither say of heaven, nor of

darkness, nor of this outward world, that they are God: none of them are God; but [they are] the

expressed and formed Word of God, a mirror of the spirit which is called God; wherewith the spirit

manifesteth itself, and playeth in its lubet to itself with this manifestation, as with its own essence

which it hath made. And yet the essence is not sundered from the spirit of God; and yet also the

essence comprehends not the Deity.

27. The power in the light is God’s love-fire, and the power in the darkness is God’s anger-fire; and

yet it is but one only fire, but divided into two Principles, that the one might be manifest in the

other. For the flame of anger is the manifestation of the great love: and in the darkness the light is

made known, else it were not manifest to itself.

The Ninth Chapter

16. Therefore the children of darkness, and the children of this world also, are wiser than the

children of the light, as the Scripture saith. Thou asketh, Why? [Because] they have the magical

root of the original of all essences manifest in them: and [to have] this was even the desire of Adam:

However [it was] the devil [who] persuaded them that they should be wiser, and their eyes should

be opened, and they should be as God himself.

The Tenth Chapter

5. The creation of the outward world is a manifestation of the inward spiritual Mystery, viz. of the

centre of the eternal nature, with the holy element: and was brought forth by the eternal-speaking

Word through the motion of the inward world as a spiration; which eternal-speaking Word hath

expressed the essence out of the inward spiritual worlds; and yet there was no such essence in the

speaking, but was only as a breath or vaporous exhalation in reference to the internal, breathed

forth, both from the property of the dark world, and also of the light world: and therefore the

outward essence of this world is good and evil.

7. For we are not to think that there is the like in heaven, viz. in the spiritual world. In the spiritual

world there are only the properties of possibility; but not at all manifest in such a harsh property;

but are as it were swallowed up; as the light swalloweth up the darkness, and yet the darkness doth

really dwell in the light, but not apprehended.

13. But when the speaking eternal Word in love and anger, for his malicious iniquity’s sake, did

move itself in the properties, viz. in the essence wherein Lucifer sat, to cast this wicked guest out of

his habitation into eternal darkness; then the essence was compacted: for God would not permit or

allow that he should any longer have these manifested powers, wherein he was a prince; but created

them into a coagulation, and spewed him out of them.

14. And in this impression or conjunction the powers, viz. the watery and oily properties, were

compacted; not that Lucifer did compact or create them; but [they were compacted by] the speaking

Word of God, which dwelt in the manifested powers and properties: the same took away the

disobedient child’s patrimony, and cast him out as a perjured wretch, out of his inheritance into an

eternal prison, into the house of darkness and anger; wherein he desired to be master over the

essence of God’s love, and rule therein as a juggler and enchanter, and mix the holy with unholy, to

act his juggling feats and proud pranks thereby.

15. And we see very clearly with quick-sighted eyes, that thus it is: for there is nothing in this world

so evil but it hath a good in it: the good hath its rise originally out of the good or heavenly property,

and the evil hath its descent from the property of the dark world; for both worlds, viz. light and

darkness, are in each other as one.

The Eleventh Chapter

19. All things of this world have a twofold body, viz. an elemental, from the fire, air, water and

earth; and a spiritual body from the astrum. And likewise a twofold spirit, viz. one astral, the other

elemental.

20. Man only (among all the earthly creatures) hath a threefold body and spirit. For he hath also the

internal spiritual world in him; which is likewise twofold, viz. light and darkness; and [this] also

corporally and spiritually. This spirit is the soul; but this body is from the water of the holy element,

which died in Adam, that is, disappeared as to his life, when the divine power departed from him,

and would not dwell in the awakened vanity.

23. The sidereal body is the highest excepting the divine in man; the elemental body is only its

servant or dwelling-house, as the four elements are only a body or habitation of the dominion of the

stars.

The Fifteenth Chapter

13. Thus understand by the inward creating the true heavenly image, viz. a holy [spiritual] man out

of all the properties of the angelical divine world. Understand the inward body for the one only

element, whence the four were expressed; and understand the outward man for the outward world,

with the stars and four elements, viz. fire, air, water and earth, and also for the outward tincture,

which is linked with the inward in the holy expressed Word, and is only severed by a Principle;

where also the inward putteth forth an external life out of itself. The inward is holy, and the outward

[life or Principle] in the tincture were likewise holy, if the curse were not come into it by reason of

the awakened vanity; yet if the vanity be severed by the tincture, then it is holy, and a paradise,

which shall open itself at the end of this world.

18. And the soul, in its real life and understanding, consists in three kingdoms: the first is the eternal

nature, viz. the potent might of eternity, the dark and fire-world, according to which God calleth

himself a strong zealous angry God, and a consuming fire, in which Lucifer hath wholly diabolized

himself.

19. The second is the holy light-world, where the eternal understanding hath displayed itself

through the fire’s-sharpness, in the light of the great fiery love-desire, and turned the wrathful dark-

and-fiery property to a kingdom of joy; which is the true manifestation of the Deity; and it is called

the holy heaven of the angelical delight and bliss.

20. The third kingdom or world is the outward astral and elemental kingdom, viz. the air, with its

domineering constellations, wherein all the five outward constellations rule, viz. the superior, and

the inferior of the four elements, out of which the five senses take their original, wherein the

vegetable and reasonable life consisteth. This is the animal soul, which ruleth in all the creatures of

this world, so also in all the outward heavens or constellations, and in all the earth or essences of the

outward world.

27. The whole man with body and soul is threefold; and yet but one only man. The body is out of a

threefold essence; and the soul is out of a threefold property of the spirit. An example thereof you

have in the fire, light and air: the fire hath another property than the light and air have. The fiery

body is the eternal constellation, viz. the magical constellation, the Great Mystery, out of which the

outward constellation was produced, and brought into a creatural being or creation.

The Sixteenth Chapter

10. As God playeth with the time of this outward world, so likewise the inward divine man should

play with the outward in the manifested wonders of God in this world, and open the divine wisdom

in all creatures, each according to its property; so likewise in the earth, in stones and metals, in

which also there is a twofold essence, viz. one from the original of the dark fire-world, and one

from the original of the holy light-world.

The Eighteenth Chapter

6. Every creature bringeth its clothing from its mother’s body; but man cometh miserable, naked

and bare, in deepest poverty, and un-ability; and is able to do nothing; and in his arrival to this

world he is the poorest, miserablest, forlornest, and most shiftless creature amongst all kinds, which

cannot at all help himself; which doth sufficiently shew unto us that he was not created of God unto

this misery, but in his perfection, as all other creatures were; which [perfection] the first man fooled

away [or lost] by false lust; whereupon God afterwards, in his sleep, did first figurize him in the

outward Fiat to the natural life in man and woman, according to the property of all earthly creatures;

and hung upon him the worms’-carcass, with the bestial members for propagation, of which the

poor soul is to this day ashamed, that it must bear a bestial form on the body.

7. Two fixed and steadfast essences were in Adam, viz. the spiritual body from the love-essentiality

of the inward heaven, which was God’s temple; and the outward body, viz. the limus of the earth,

which was the mansion and habitation of the inward spiritual body, which in no wise was manifest

according to the vanity of the earth, for it was a limus*, an extract of the good part of the earth;

which at the Last Judgment shall be severed in the earth from the vanity of the curse, and the

corruption of the devil. *Limus: Mud, slime

8. These two essences, viz. the inward heavenly, and the outward heavenly, were mutually espoused

to each other, and formed into one body, wherein was the most holy tincture of the divine fire and

light, viz. the great joyful love-desire, which did inflame the essence, so that both essences did very

earnestly and ardently desire each other in the love-desire, and love one another: the inward loved

the outward as its manifestation and sensation, and the outward loved the inward as its greatest

sweetness and joyfulness, and its precious pearl and most beloved spouse and consort. And yet they

were not two bodies, but only one; but of a twofold essence, viz. one inward, heavenly, holy; and

one from the essence of time; which were espoused and betrothed to each other to an eternal

[being].

9. And the magical impregnation [or conception] and birth did stand in this fiery love-desire, for

the tincture penetrated through both essences, through the inward and outward, and did awaken (or

stir up) the desire; and the desire was the Fiat, which the love-lubet [or, imagination] took, and

brought into a substance. Thus the likeness of the express image was formed in this substance,

being a spiritual image according to the first. [just] as the Fiat had conceived and formed the first

image, viz. Adam, so also the likeness was conceived out of the first for propagation; and in this

conception the magical birth was also forthwith (effected), where, in the birth, the spiritual body

became eternal.

10. Understand, if it had been that Adam had stood in the trial, then the magical birth had been thus

[effected]: not by a sundry peculiar issue from Adam’s body, as now, but as the sun through-shineth

the water, and tends or tears it not. Even so [in like manner] the spiritual body, viz. the birth, had

been brought forth, and in its coming forth had become substantial, without pains, care and distress,

in a great joyfulness and delight, in a manner as both seeds of man and woman do receive in their

conjunction a pleasant aspect. Even so also the magical impregnation and birth, had been a virgin-

like image, wholly perfect according to the first.

The Nineteenth Chapter

4. Even then he forthwith sank down into a swoon, into sleep, viz. into an unability, which

signifieth the death: for the image of God, which is immutable, doth not sleep. Whatsoever is

eternal hath no time in it; but by the sleep the time was manifest in man, for he slept in the angelical

world, and awaked to the outward world.

The Twenty-Second Chapter

77. We have nothing in this world for our own propriety but a shirt, whereby we cover our shame

before the angels of God, that our abomination may not appear naked; and that is our own, and

nothing else; the other is all common: Whosoever hath two coats, and sees that his brother hath

none, the other coat is his brother’s, as Christ teacheth us.

78. For we come naked into this world, and carry away scarce our shirt with us, which is the

covering of our shame; the rest we possess either by necessity of office, or else out of covetousness,

out of the Serpent's false desire. Every man should seek the profit and preservation of his neighbour,

how he might serve and be helpful to him; as one branch of a tree giveth its power, essence and

virtue to the other, and they grow and bear fruit in one desire. Even so we are all one tree in Adam.

The Twenty-Fifth Chapter

15. To the description whereof we need an angel’s tongue, and yet we are understood well enough

by our school-fellows. We have not written this for swine; for none but those only who have been

by and at the marriage of the lamb do understand what kind of entire inward great joy and love-

delight is therein; and how dearly the bride receiveth her bridegroom in his pure, clear and bright

fire’s-property; and how she gives him her love-kiss: unto others this is dumb.

18. For prince Lucifer, before the time of the created earth, sat in the heavenly ens** in the

angelical world in the place of this world, wherein the ens of the earth was comprehended in the

Fiat, and brought into a compaction; his false imagination had tainted the limus before the

compaction: it was the place of his hierarchies. Now the outward body of man was taken out of the

limus of the earth in the Verbum Fiat, and formed according to the property of the human life,

which was in the Word formed (by or through the Fiat) the ens or limus of the earth according to the

form of the human soul-life which was in the Word; and seeing God had set himself, through his

Word, to be judge against the false infection and desire of the devil, to judge him and his enkindled

[wickedness which he had brought to] substance, the judicial sword was already in the limus of the

earth whereof Adam was made. . **Ens: Existence or being as an abstract concept

27. Now saith reason, Wherefore did not God examine this ens afore, out of which he created the

earth, and man out of the same earth, before he created the earth and man? Forsooth, dear reason,

here thou hast hit the matter right; God’s omnipotence and omniscience must serve thy turn,

whereby thou art able to bring all things into God’s will, as rational fancy dictates. Hearken, O

reason, dost thou know whence the earth is generated? Thou sayest, through the Word, viz. in the

Verbum Fiat, I say so too. Now, what was this Word? Here look upon the earth and the whole

creation, and thou wilt see what the desire of the Word hath brought into being or essence out of the

spiritual ens. Thou wilt everywhere see good, and evil, and find out God’s love and anger.

28. The Word was a full spiration from the spiritual fire- and light-world, according to which God

calleth himself a strong, jealous, angry God, as to the fire, and a merciful, loving God as to the light.

29. Now if God should have quelled the first Principle, viz. the fire-source, in the ens of the earth

(out of which it was created), whence should the light have its might? Doth not the Father, viz. the

fire- world, beget the Son, viz. the light-world? But now, seeing the Word in the fire-world was

vehemently enkindled by God’s motion to the creation, as we may see by the coagulation of the

stones, (if we were not blocks, and had only calfish understandings), wherewith then should this

fire, but especially the enkindled ens in the coagulation, be reduced and brought again into the light,

into the equal temperature and harmony? God’s love alone must then do it.

The Twenty-sixth Chapter

36. The holy is unto God a sweet savour to life, and the wicked a sweet savour to the death in his

anger; all must enter into his glory, and praise him; one in the property of his anger, who must call

the evil good; the other in the property of his love, who must call the good, good. For so it must be,

that the difference of the good and evil, of the light and darkness, of the life and death, may be

known; for if there were no death, then the life were not manifest to itself; and if there were no

darkness, the light were not manifest to itself.

37. And therefore the eternal free will hath introduced itself into darkness, pain, and source; and so

also through the darkness into the fire and light, even into a kingdom of joy; that so the Nothing

might be known in the Something, and that it might have a sport in its contrary will, that the free

will of the abyss might be manifest to itself in the byss, for without evil and good there could not be

any byss [ground or foundation].

38. For the evil maketh pain and motion, and the good causeth essence and power; and yet both

essences are only one essence, as fire and light are only one essence, also darkness and light are

only one: but it severs itself into two mighty distinctions, and yet there is no sundry separation, for

one dwelleth in the other, and yet doth not comprehend the other; the one doth deny the other, for

the one is not the other.

The Twenty-seventh Chapter

4. The soul's free will is as thin as a nothing; and though it be in its body indeed encompassed with

the something, yet its amassed or conceived something is in a false distempered essence, by reason

of the original of sin.

5. Now if the free will would approach to God with the desire, then it must depart out of its false

something, and if it now doth so depart, then it is bare and impotent, for it is again in the first

nothing: for if it will come to God, then it must die to its false selfhood, and forsake it; and if it

forsakes the same, then it is barely and merely as a nothing, and so it cannot go, work, or move. If it

will shew its might, then it must be in something, wherein it doth imaginate and form itself.

The Twenty-Ninth Chapter

1. The eternal divine understanding is a free will, not arisen either from any thing or by any thing; it

is its own peculiar seat, and dwelleth only and alone in itself, un-apprehended of any thing; for

beyond and without it is nothing, and that same NOTHING is only ONE; and yet it is also as a

nothing to itself. It is one only will of the abyss, and it is neither near nor far off, neither high nor

low; but it is ALL, and yet as a Nothing. For there is in itself no contemplation, sensation or

perceivancy whereby it might find a likeness in itself.

2. Its finding is its own forth-proceeding, so that it beholdeth itself in the egress, for that which is

proceeded forth is its eternal lubet, sensation, and perceivancy; and it is called the divine wisdom.

Which wisdom the unsearchable abyssal will apprehendeth in itself to its centre of lubet, viz. to an

eternal mind of the understanding; which understanding the free will formeth in itself to its own

likeness, Viz. to an eternal-speaking, living [working] word, which the free will doth speak or

breathe forth out of the formed wisdom of the lubet.

63. For this was a seven-and-seventyfold Racha [or avengement] upon the word of the under-

standing in the human life; that out of one only tongue, out of only one speaking Word and vital

Spirit, a seventy-and-sevenfold tongue (viz. a confusion of the understanding) should be made.

Before, the understanding lay in one sound [voice or harmony], but now the Racha came into it, and

confounded and shattered it into seventy-and-seven parts.

64. For the human wheel of the sound or understanding was turned round, and the ten forms of fire,

wherein time and eternity doth consist, did open themselves in every form of nature; which was

seven times ten, which makes seventy; whereto also belongeth the centre, with its seven

unchangeable forms of the eternal nature; which is altogether seventy-and-seven parts.

65. And herein lieth the Grand Mystery. Dear brethren, if ye were not clothed with the garment of

the contentious languages, then we would be bold to declare something more in this place unto you;

but ye are yet all captivated in Babel, and are contenders about the spirit of the letter; and yet have

no understanding of the same. Ye will also be doctors and learned masters [forsooth], but yet ye

understand not your own mother-tongue: ye bite and devour one another about the husk of the

word, wherein the living Word doth form and amass itself, and ye neither desire nor understand the

living Word. Ye speak only out of seven and out of seventy-and-seven, and yet ye have the Word in

one number, wherein the whole understanding is contained: ye have it moving upon your tongues,

yet ye cannot comprehend it.

The Thirty-Second Chapter

15. God brought eight persons into the ark, and of the clean beasts seven and seven, the male and its

female. The seven persons point at the seven properties of the natural life, that God will have

children out of all the properties into his eternal ark. The eighth person was Noah, and in Noah was

the Righteous One, that was the Covenant, out of which the kingdom of Christ should come; therein

stood the ark of Noah. But the ark hath three stories, which are the three Principles in one only

divine manifestation, for each property of the three hath its own peculiar heaven and certain choir in

itself.

20. Moreover, God said to Noah, For yet seven days, will I cause it to rain upon the earth forty days

and forty nights; and every living substance which I have made will I destroy from off the face of

the earth. Wherefore did God say, after seven days the flood shall come? Why not presently, either sooner or later; why doth he set even seven days? In this the seven properties of nature are

contained mystically, in which the Verbum Fiat had introduced itself into an ens, viz. into the

formed Word; that is, into the creation of the world; in which creation the formed Word repented at

the vanity of all creatures, and moved itself through the generatress of nature in the formed Word,

to destroy the turba. [Turba: Crowd or large group of people (Latin)]

The Fifty-Second Chapter

7. The soul is not changed into the Deity, viz. into [Lahai-roi] the fountain of the living and seeing,

for it is the eternal and temporal nature’s. But the Deity is not nature’s but the will to nature, and

manifesteth itself through the soul’s nature. As the fire manifesteth itself through the iron, where

then the iron seems as if it were mere fire, and yet it keepeth its own nature, and the fire also its

own, and the one doth only dwell in the other, and one is the manifestation of the other. The iron

hath no power over the fire, only the fire giveth itself to the iron, and the iron giveth its ens to the

fire, and so both are changed into one, and yet remain two essences: So likewise it is to be

understood with the soul and the Deity.

The Seventieth Chapter

60. Christ, according to the eternal Word of the Deity, eateth not of the substance of heaven, as a

creature, but of the human faith and earnest prayer, and the souls of men praising God, are his food,

which the eternal Word that became man eateth, as a part; which appertaineth to no man or any

other creature, neither can they eat it. And when he eateth the faith and prayer, together with the

praise of God, from our souls, then the human faith, together with the prayer and praising God,

becomes substantial in the Word of power, and is of one and the same substance with the substance

of the heavenly corporeity of Christ, all alike to the only body of Christ, God, and substance, viz.

God, man, and substance, all one.

Mysterium Pansophicum

or

A Fundamental Statement Concerning the Earthly and Heavenly Mystery

TRANSLATED BY JOHN ROLLESTON EARLE

The First Text

1. The unground is an eternal nothing, but makes an eternal beginning as a craving. For the nothing

is a craving after something. But as there is nothing that can give anything, accordingly the craving

itself is the giving of it, which yet also is a nothing, or merely a desirous seeking. And that is the

eternal origin of Magic, which makes within itself where there is nothing; which makes something

out of nothing, and that in itself only, though this craving is also a nothing, that is, merely a will. It

has nothing, and there is nothing that can give it anything; neither has it any place where it can find

or repose itself.

The Third Text

2. We recognize, therefore, the eternal Will-spirit as God, and the moving life of the craving as

Nature. For there is nothing prior, and either is without beginning, and each is a cause of the other,

and an eternal bond. 4. Thus the Will-spirit is an eternal knowing of the unground, and the life of

the craving an eternal being [body] of the will.

The Fourth Text

6. But in this Word is a will, which desires to go out into a being. This will is the life of the original

will, and proceeds out of the pregnation, as out of the mouth of the will, into the life of Magic, viz.

into Nature; and reveals the non-understanding life of Magic, so that the same is a mysterium in

which an understanding exists essentially, and thus obtains an essential spirit. There, every essence

is an arcanum or a mysterium of an entire being, and is thus a comprehension as an unfathomable

wonder of eternity; for many lives without number are generated, and yet all is together but one

being.

9. And thus we apprehend what God and Nature is; how the one and the other is from eternity

without any ground or beginning. For it is an everlasting beginning. It begins itself perpetually and

from eternity to eternity, where there is no number; for it is the unground.

The Fifth Text

3. The spirit-life is an entire fullness of the nature-life, and yet is not laid hold of by the nature-life.

They are two principles in a single origin, each having its mystery and its operation. The nature-life

works unto fire, and the spirit-life unto the light of glory. By fire we understand the fierceness of the

consuming of the essentiality of Nature; and by light the production of water, which deprives the

fire of power, as is set forth in the Forty Questions on the soul.

The Sixth Text

1. When we consider and take cognizance of ourselves, we find the opposition of all essences, each

being the loathing of the other, and enemy to the other.

3. And hence arises all the power of this world, that one rules over the other. And this was not in the

beginning commanded or ordained by the highest good, but grew out of the turbo. Afterward Nature

acknowledged it as her own being, which was born from her, and gave it laws, to generate itself

further in the framed government. Where then this birth has climbed to regal prerogative, and has

moreover sought the abyss, as the One, till it is become monarchy or empire. And there it is

climbing still, and will be one and not many. And though it be in many, yet will the first source.

from which all is generated, rule over all, and will alone be a lord over all governments.

The Seventh Text

1. Now, seeing in the mystery of the Eternal Nature we have such an arcanum from which all

creatures evil and good were generated and created, we recognize it to be a magical essence or

substance, where one Magic has by desire awakened another and brought it into being, where

everything has elevated itself and carried itself to the highest power. For the Spirit of God is not a

maker in Nature, but a revealer and a seeker of the good.

The Eighth Text

4. Thus the Magician of multiplicity is a proud, arrogant, covetous, malignant devourer, and a spirit

from the desiring plurality; and is a false god. He is not attached to the Free-will of Nature, which

hath the might of wonders at its command, and he has no understanding in the Divine Mystery, for

he cleaves not with his will to that Spirit. Else, if his will were turned toward Freedom, the Spirit of

God would reveal his magical mystery, and his wonders and works would, with his will, stand in

God.

The Ninth Text

1. Seeing then there are two Magics in one another, there are also two Magicians who lead them,

viz. two spirits. One is God’s Spirit, and the other the Reason-spirit, in which the devil ensconces

himself. In God’s Spirit is the love of unity. And man cannot better prove or try himself than by

giving serious attention to what his desire and longing impel him: the same he hath for a leader, and

its child he is. Nevertheless, he now has power to break and change that will; for he is magical and

possesses the power.

2. But there must be real earnestness; for he must subdue the astral spirit which rules in him. To do

this, a sober calm life is necessary, with continual abandonment to God’s will. For, to subdue the

astral influence, no wisdom or art will avail; but sobriety of life, with continual withdrawal from the

influxes. The elements continually introduce the astral craving into his will. Therefore it is not so

easy a thing to become a child of God; it requires great labour, with much travail and suffering.

Sex Puncta Theosophica

Or

High and Deep Grounding of Six Theosophic Points

TRANSLATED BY JOHN ROLLESTON EARLE

Chapter One

8. Thus we recognize the eternal Unground out of Nature to be like a mirror. For it is like an eye

which sees, and yet conducts nothing in the seeing wherewith it sees; for seeing is without essence,

although it is generated from essence, viz. from the essential life.

9. We are able then to recognize that the eternal Unground out of Nature is a will, like an eye

wherein Nature is hidden; like a hidden fire that burns not, which exists and also exists not. It is not

a spirit, but a form of spirit, like the reflection in the mirror. For all the form of a spirit is seen in the

reflection or in the mirror. And yet there is nothing which the eye or mirror sees; but its seeing is in

itself, for there is nothing before it that were deeper there. It is like a mirror which is a container of

the aspect of Nature, and yet comprehends not Nature, as Nature comprehends not the form of the

image of the mirror.

15. And herein we understand the eternal essence of the triad of the Deity, with the unfathomable

wisdom. For the eternal will, which comprehends the eye or the mirror, wherein lies the eternal

seeing as its wisdom, is Father. And that which is eternally grasped in wisdom, the grasp

comprehending a basis or centre in itself, passing out of the ungroundness into a ground, is Son or

Heart; for it is the Word of life, or its essentiality, in which the will shines forth with lustre.

16. And the going within itself to the centre of the ground is Spirit; for it is the finder, who from

eternity continually finds where there is nothing. It goes forth again from the centre of the ground,

and seeks in the will. And then the mirror of the eye, viz. the Father’s and Son’s wisdom, becomes

manifest; and wisdom stands accordingly before the Spirit of God, who in it manifests the

Unground. For its virtue, wherein the colours of the wonders shine forth, is revealed from the Father

of the eternal will through the centre of this Heart or Ground by the forthgoing Spirit.

19. Thus, the essence of the Deity is everywhere in the deep of the unground, like as a wheel or eye,

where the beginning hath always the end; and there is no place found for it, for it is itself the place

of all beings and the fullness of all things, and yet is apprehended or seen by nothing. For it is an

eye in itself, as Ezekiel the prophet saw this in a figure at the introduction of the spirit of his will

into God, when his spiritual figure was introduced into the wisdom of God by the Spirit of God;

there he attained the vision, and in no other way can that be.

20. We understand, then, that the divine Essence in threefoldness in the unground dwells in itself,

but generates to itself a ground within itself, viz. the eternal word or heart, which is the centre or

goal of rest in the Deity; though this is not to be understood as to being, but as to a threefold spirit,

where each is the cause of the birth of the other.

21. And this threefold spirit is not measurable, divisible or fathomable; for there is no place found

for it, and it is at the same time the unground of eternity, which gives birth to itself within itself in a

ground. And no place or position can be conceived or found where the spirit of the tri-unity is not

present, and in every being; but hidden to the being, dwelling in itself, as an essence that once fills

all and yet dwells not in being, but itself has a being in itself; as we are to reflect concerning the

ground and unground, how the two are to be understood in reference to each other.

25. We are now to understand that the first Principle is magical in origin; for it is generated in

desire, in the will. Hence its craving and contra-will to bring forth is also magical, namely to bring

forth the second Principle.

26. And whereas in the first and second principle only a spirit without comprehensible [corporeal]

being is understood; yet there is also the craving to give birth furthermore to the third Principle,

wherein the spirit of the two principles might rest and manifest itself in similitude.

27. And though each principle has its centre, the first principle stands in magical quality, and its

centre is fire, which cannot subsist without substance; therefore its hunger and desire is after

substance.

41. But the first will, in which the gestation of Nature takes place, is deeper still that the centre of

the word, for it arises from the eternal Unground or Nothing; and thus the centre of the heart is shut

up in the midst, the first will of the Father laboring to the birth of fire.

42. Now, we are to understand that in the stern attraction a very unyielding substance and being is

produced. And so the substance from eternity has its origin; for the drawing gives sting, and the

drawn gives hardness, matter from nothing, a substance and essentiality. The sting of the drawing

dwells now in this essentiality, pierces and breaks; and all this from the desiring will which draws.

43. And here we are to recognize two forms of Nature, viz. sour (astringent), that is Desire, and then

the sting, which makes in the desiring a breaking and piercing, whence feeling arises, that is, bitter,

and is the second form of Nature, and a cause and origin of the essences in Nature.

44. Now the first will is not satisfied with this, nor set at rest, but is brought thereby into a very

great anguish; for it desires freedom in light, and yet, however, there is no brightness in freedom.

Then it falls into terrible anguish, and so uplifts the desire for freedom, that the anguish, as a dying

or sinking down through death, introduces its will into freedom out of the breaking, piercing and

powerful attracting.

47. Now it is clear what the first will to fire operates and effects, viz. stern, hard, bitter, and great

anguish, which is the third form of Nature; for anguish is as the centre where life and will eternally

take their rise. For the will would be free from the great anguish, and yet cannot. It would flee, and

yet is held by the sourness (astringency); and the greater the will for flight becomes, the greater

becomes the bitter sting of the essences and plurality.

48. It being unable then to flee or ascend, it turns as a wheel. And here the essences become mixed

and the plurality of essences enters into a mixed will, which is rightly called the eternal mind, where

plurality in numberless essences is comprised in a mind, where always from an essence a will again

may arise according to the property of that essence, whence the eternal wonders spring.

49. Seeing then the great and strong mind of the form of anguish goes thus in itself as a wheel, and

continually breaks the stern attraction, and by the sting brings into plurality of essences; but in

anguish, in the wheel disposes again into a one, as into a mind: therefore now the anguishful life is

born, viz. Nature, where there is a moving, driving, fleeing and holding, as also a feeling, tasting

and hearing. And yet it is not a right life, but only a Nature-life without a principle. For it has no

growth, but is like a frenzy or madness, where something goes whirling in itself as a wheel, where

indeed there is a bond of life, but without understanding or knowledge; for it knows not itself.

Chapter Two

7. We find good and evil, and we find in all things the centrum naturae or the torture-chamber. But

we find especially the spirit of the great world in two sources, viz. in heat and cold. Here, by cold

we understand the centre of the sour sharp fierceness, and by heat the principle of fire, and yet they

have but one origin from one another.

16. Reason says: God has made this world out of nothing. Answer: There was certainly for that no

substance or matter that were outwardly palpable; but there was such a form in the eternal power in

the will.

17. The creation of this world was brought about by an awakening of the Will-spirit. The inner will,

which exists within itself, has stirred up its own nature, as the centre, which, passing out of itself, is

desirous of the light which is pressing forth from the centre. Thus the centre has seized out of itself

a being in desire; that is, it has seized or made for itself being in its own imagination in desire, and

has also laid hold of the lights nature.

18. It has with the beginning laid hold of the Eternal; and therefore the beings of this world must

enter by figure again into the Eternal, for they have been apprehended in the Eternal. But whatever

was made or seized from the beginning in desire, that returns into its aether as into the nothing,

merely into the mirror of imagination again. That is not of the Eternal, but is and belongs to the

eternal Magic in desire. Like as a fire swallows up and consumes a substance whereof nothing

remains, but becomes again as it was when as yet it was no substance.

19. And thus we give you to understand what this world's existence is. Nothing else than a

coagulated smoke from the eternal aether, which thus has a fulfillment like the Eternal. It shuts

itself in a centrum of a substance, and finally consumes itself again; and returns again into the

eternal Magic, and is but for a while a wonder as a revelation of the Eternal, whereby the Eternal,

which is manifest in itself, manifests itself also out of itself, and pours out its imagination; and thus

renews that which was seized or made by the motion in desire, that the end may again enter into the

beginning.

30. Thus is the Essence all in wrestling combat, that the wonders of the eternal world may become

manifest in fragility, and that the eternal exemplar in the wisdom of God may be brought into

figures. And that these models in the eternal Magic, in Mystery, may stand eternally to God's glory,

and for the joy of angels and men; not indeed in being, but in Mystery, in Magic, as a shadow of

being, that it may be eternally known what God has wrought, and what he can and is able to do.

32. We are now to consider the principles with their wonders. These are all three none else than the

one God in his wonderful works, who has manifested himself by this world according to the

property of his nature. And we are thus to understand a threefold Being, or three worlds in one

another.

33. The first is the fire-world, which takes its rise from the centrum naturae, and Nature from the

desiring will, which in eternal freedom bas its origin in the unground, whereof we have not nor

support any knowledge.

34. And the second is the light-world which dwells in freedom in the unground, out of Nature, but

proceeds from the fire-world. It receives its life and sensibility from fire. It dwells in fire, and the

fire apprehends it not. And this is the middle world

35. Fire in the centrum naturae before its enkindling gives the dark world; but is in its enkindling in

itself the world of light, when it separates into light and leaves the centre in darkness, for it is only a

source in itself, and a cause of life.

37. The third world is the outer, in which we dwell by the outer body with the external works and

beings. It was created from the dark world and also from the light-world, and therefore it is evil and

good, terrible and lovely. Of this property Adam was not to eat, nor imaginate there into but the

three worlds were to stand in him in order, that one might not comprehend the other, as in God

himself For Adam was created from all the three worlds, an entire image and similitude of God.

39. Thus, if one see a right man, he may say: I see here three worlds standing, but not moving. For

the outer world moves by the outer body, but the outer body has no power to move the light-world;

it has only introduced itself into the world of light, whereby the light-world is become extinguished

in man. He has, however, remained to be the dark world in himself; and the light-world stands in

him immoveable, it is in him as it were hidden.

Chapter Three

3. That which in the dark world is a pang, is in the light-world a pleasing delight; and what in the

dark is a stinging and enmity, is in the light an uplifting joy. And that which in the dark is a fear,

terror and trembling, is in the light a shout of joy, a ringing forth and singing. And that could not be,

if originally there were no such fervent, austere source.

4. The dark world is therefore the ground and origin of the light-world; and the terrible evil must be

a cause of the good, and all is God's.

5. But the light world is only called God; and the principle between the light-world and the dark

world is called God's anger and fierce wrath. If this be awakened, as by the devil and all wicked

men, these are then abandoned of the Light and fall into the dark world.

6. The dark world is called death and hell, the abyss, a sting of death, despair, self-enmity and

sorrowfulness; a life of malice and falsehood, in which the truth and the light is not seen and is not

known. Therein dwell the devils and the damned souls; also the hellish worms, which the Fiat of

death has figured in the motion of the omnipresent Lord.

Chapter Four

22. As also the inner man, who is from the Eternal and who goeth into the Eternal; he has only the

two worlds in him. The property to which he turns himself, into that world is he introduced, and of

that world's property will he eternally be, and enjoy the same; either a source of love from the light-

world of gentleness, or a hostile source from the dark world.

Chapter Five

3. What the sun does in the third principle by transforming all hostile essence and quality into

gentleness, that God’s light does in the forms of the Eternal Nature.

4. It shines in them and also from them; that is, it kindles the forms of Nature, so that they all obtain

the Light's will, and unite themselves and give themselves up wholly to the Light; that is, they sink

down from their own essence and become as if they had no might in themselves, and desire only the

Light's power and might. The Light accordingly takes their power and might into itself, and shines

from this same power. And thus all the forms of Nature attain to the Light, and the Light together

with Nature is but one will, and the Light remains lord.

Chapter Six

7. Reason says: Where are then the three worlds? It would have absolutely a separation, in which

one were beyond or above the other. That, however, cannot possibly be, else the eternal

unfathomable Essence were bound to sever itself. But how can that sever itself which is a nothing,

which has no place, which is itself all? That cannot enter into particular existence which has no

ground, which cannot be comprehended, which dwells in itself and possesses itself; but it proceeds

out of itself, and manifests itself out of itself.

10. But the outer nature receives by the mirror the form of the spirit, as water does the lustre of the

sun. We are not to think that the inner is far from the outer, like the body of the sun is from the

water; though neither is that so, that the sun is far from the water, for the water has the sun's essence

and property, else it would not catch the sun's lustre. Although the sun is a corpus, yet the sun is

also in the water, but not manifest; the corpus makes the sun manifest in the water. And we are to

know that the whole world would be nothing but sun, and the locus of the sun would be

everywhere, if God was to kindle and manifest it; for every being in this world catches the sun's

lustre. There is in all a mirror, that the power and form of the sun may be received in all that is

animate and inanimate, in all the four elements and their essence and substance.

12. And thus then we are to recognize man. He is the inner and outer world (the cause, moreover, of

the inner world in himself), and, so far as belongs to him, also the dark world He is all three worlds;

and if he remain standing in co-ordination, so that he introduces not one world into the other, then

he is God’s likeness.

Chapter Seven

1. Every life is a clear gleam and mirror, and appears like a flash of a terrible aspect. But if this

flash catch the light, it is transformed into gentleness and drops the terror, for then the terror unites

itself to the light. And thus the Light shines from the terrible flash; for the flash is the light's

essence, it is its fire.

2. The flash contains the centrum naturae, being the fourth form of Nature where life rises, which in

the steady fire, as in the principle, attains to perfection, bur in the light is brought into another

quality.

3.Now, the origin of the imagination[magical attraction] is in the first form of Nature, viz. in the

desiring sourness, which carries its form through the dark world unto fire; for the first desire goes

through all forms, makes also all the forms, and is carried as far as to fire. There is the dividing

bound-mark of spirit, there it is born. It is now free. It may by its imagination go back again into its

mother the dark world, or, going forward, sink down through the anguish of fire into death, and bud

forth in the light. That depends on its choice. Where it yields up itself, there it must be; for its fire

must have substance, that it may have something to feed upon.

18. The soul has in the time of the outer body three mirrors or eyes of all the three worlds. The

mirror to which it turns itself, by that does it see. But it has no more than one as a natural right,

namely the fire-flash, the fourth form of the dark world, where the two inward worlds separate Cone

into the darkness, the other into the light,) and where its eternal origin is. The world into which the

soul introduces its will, in the same it receives also substance, viz. a spiritual body. For this

substance becomes for the soul's fire a food, or matter of its burning.

36. As love buds out of death (where the spirit of the will yields up itself to the fire of God, and

sinks down as it were in death, but buds forth in God's kingdom with a friendly desire always to do

well); so hath the will of wickedness given itself to perdition, viz. to wrathful, stern, eternal death,

but buds forth with its twig in this corrupt world in outer nature, and bears such fruit.

37. By this should every one learn to know himself, he need only search for his distinctive property.

To whatever his will constantly drives him, in that kingdom does he stand; and he is not a man as he

accounts himself and pretends to be, but a creature of the dark world, viz. a greedy hound, a proud

bird, a lustful animal, a fierce serpent, an envious toad full of poison. All these properties spring in

him, and are his wood from which his fire burns. When the outer wood, or the substance of four

elements, abandons him at his death, then the inner

poisonous evil quality alone remains.

Chapter Eight

31. We are therefore highly to consider our Life, what we would do and be at. We have evil and

good in us. The one wherein we draw our will, its essence becomes active in us; and such a property

we draw also from without into us. We have the two Mysteries, the divine and the devilish in us, of

the two eternal worlds, and also of the outer world. What we make of ourselves, that we are; what

we awaken in ourselves' that is moving in us. If we lead ourselves to good, then God's Spirit helps

us; but if we lead ourselves to evil, then God's wrath and anger helps us. Whatever we will, of that

property we obtain a leader, and thereinto we lead ourselves. It is not God’s will that we perish, but

his wrath’s and our own will.

And thus we understand the fifth point. How a life perishes, and how out of good an evil comes, and

out of evil a good, when the will turns around.

Sex Puncta Mystica

or

Six Mystical Points

TRANSLATED BY JOHN ROLLESTON EARLE

ON THE ELECTION OF GRACE. ON GOOD AND EVIL

1. God is from eternity alone all. His essence divides itself into three eternal distinctions. One is the

fire-world, the second the dark world, and the third the light-world. And yet they are but one

essence, one in another; but one is not the other.

2. The three distinctions are alike eternal and without bounds, and confined in no time nor place.

Each distinction shuts itself in itself in a being; and its qualification is in accordance with its

property, and in its qualification is also its desire, as the centrum naturae.

7. Human life is the hinge between light and darkness; to whichever it give itself up, in that same

does it burn. If it give itself to the desire of essence, it burns in anguish, in the fire of darkness.

8. But if it give itself to a nothing, then it is desireless, and falls unto the fire of Light, and then it

cannot burn in any pain; for it brings into its fire no substance from which a fire could burn. Seeing

then there is no pain in it, neither can the life receive any pain, for there is none in it; it has fallen

unto the first Magia, which is God in his triad.

9. When the life is born, it has all the three worlds in it. The world to which it unites itself, by that it

is held, and in that fire enkindled.

ON MAGIC. WHAT MAGIC IS. WHAT THE MAGICAL GROUND IS.

1. Magic is the mother of eternity, of the being of all beings; for it creates itself, and is understood

in desire.

2. It is in itself nothing but a will, and this will is the great mystery of all wonders and secrets, but

brings itself by the imagination of the desirous hunger into being.

3. It is the original state of Nature. Its desire makes an imagination (Einbildung), and imagination or

figuration is only the will of desire. But desire makes in the will such a being as the will in itself is.

4. True Magic is not a being, but the desiring spirit of the being. It is a matrix without substance,

but manifests itself in the substantial being.

5. Magic is spirit, and being is its body; and yet the two are but one, as body and soul is but one

person.

6. Magic is the greatest secrecy, for it is above Nature, and makes Nature after the form of its will.

It is the mystery of the Ternary, viz. it is in desire the will striving towards the heart of God.

7. It is the formative power in the eternal wisdom, as a desire in the Ternary, in which the eternal

wonder of the Ternary desires to manifest itself in co-operation with Nature. It is the desire which

introduces itself into the dark Nature, and through Nature into fire, and through fire, through death

or fierceness into the light of Majesty.

8. It is not Majesty, but the desire in Majesty. It is the desire of the divine power, not the power

itself, but the hunger or craving in the power. It is not God's Almightiness, but the directrix in God's

power and might. The heart of God is the power, and the Holy Spirit is the revelation of power.

9. It is, however the desire not only in the power, but also in the conducting spirit; for it has in it the

Fiat. What the Will-spirit reveals in it, that it brings into a being by the sourness which is the Fiat;

all according to the model of the will. According as the will makes a model in wisdom, so does

desiring Magic receive it; for it has in its property imagination as a longing.

10. Imagination is gentle and soft, and resembles water. But Desire is harsh and dry, like a hunger;

it makes the soft hard, and is found in all things, for it is the greatest thing (Wesen) in the Deity. It

leads the bottomless to foundation, and the nothing into something.

11. In Magic are all forms of Being of all beings. It is a mother in all three worlds, and makes each

thing after the model of that thing's will. It is not the understanding, but it is a creatrix according to

the understanding, and lends itself to good or to evil.

17. Magic is the mother from which Nature comes, and the understanding is the mother coming

from Nature. Magic leads into a fierce fire, and the understanding leads its own mother, Magic, out

of the fierce fire into its own fire.

18. For the understanding is the fire of power, and Magic the burning fire; and yet it is not to be

understood as fire, but the power or mother to fire. Fire is called the principle, and Magic is called

desire.

ON MYSTERY. WHAT IT IS.

2. For Mysterium magnum is nothing else than the hiddenness of the Deity, together with the Being

of all beings, from which one mysterium proceeds after another, and each mysterium is the mirror

and model of the other. And it is the great wonder of eternity, wherein all is included, and from

eternity has been seen in the mirror of wisdom. And nothing comes to pass that has not from

eternity been known in the mirror of wisdom.

Table of Contents

CHAPTER ONE

CHAPTER TWO

CHAPTER THREE

CHAPTER FOUR

CHAPTER FIVE

CHAPTER SIX

CHAPTER SEVEN

CHAPTER EIGHT

Chapter One

Chapter Two

Chapter Three

Chapter Four

Chapter Five

Chapter Six

Chapter Seven

Chapter Eight