Six Theosophic Points, and Other Writings
21. Let every one, therefore, learn to know himself,— what kind of properties rule in him. If he find that all these four elements, or one only, rule in him, he has to take the field against them, or it will turn out ill in the end. He will not be permitted to comfort himself with the kingdom of heaven. Only let him not suffer the devil to wrap him round with the hypocritical cloak, as happens when men live in these four elements, and subtly flatter themselves with the sufferings of Christ. That must be the covering of this impostor. The impostor might retain his dominion, if he did not tickle himself with Christ's satisfaction.
22. Oh, how the shining coat of Christ will be stript off thee! Then will be seen standing in Babel the whore with the four virtues. It is not merely a question of taking comfort, but of keeping down the impostor, lest he become master in the house. He must not bear rule, but righteousness, love, humility and chastity, and constant cheerful well-doing. Not dissembling and giving good words, but doing. There must be doing: viz.
p. 122
striving against the devil's will, contenting oneself with little, in patience shutting oneself up in hope in God, resisting the four evil elements and taking in God's four elements, which are love, meekness, mercy, and patience in hope. These should man awaken in himself, and therewith continually fight against the devil's four elements.
23. JVIan must here be at war against himself, if he wishes to become a heavenly citizen. He must not be a lazy sleeper, and with gormandizing and swilling fill his belly, whereby the devil's elements begin to qualify; but he must be temperate, sober and vigilant, as a soldier that stands before his enemy. For God's wrath fights continually against him; he will have enough to do to defend himself.
24. For the devil is his enemy, his own corrupt flesh and blood is his enemy, God's wrath is his enemy within him, and the whole world is his enemy. Wherever he looks he sees enemies, who all desire to rob him.
25. Therefore fighting must be the watchword, not with tongue and sword, but with mind and spirit; and not give over. Though body and soul should break, yet God must remain the strength of the heart, as David says (Psal. Ixxiii. 26). And though a man should see that the whole world were godless, if he purpose becoming a child of God, he must nevertheless continue steadfast.
26. And though it should seem to him that he were alone in this path, and the whole world should say: Thou art a fool, and art mad! yet he shouldp. 123 be as if he were dead in the world, and heard that from the mouth of the devil, who is his worst enemy. He should nowhere give ground ; but think that in his purpose he pleases God, and that God himself in him is his purpose; that he would thus deliver him from the devil, and bring him into his kingdom. Amen.
SEX PUNCTA MYSTICA
OR
A SHORT EXPLANATION OF
SIX MYSTICAL POINTS
BY
JACOB BOHME
Written in the year 1620
PREFACE
The precious knowledge is not found unless the soul have once conquered in the assault and struck down the devil, so that it obtains the knight's garland, which the gracious virgin Chastity puts upon it as a token of victory that it has overcome in its dear champion Christ. Then the wonderful knowledge rises, but with no perfection.
p. 127
THE FIRST POINT
On the blood and water of the soul.
1. All that is substantial and tangible is in this world. Now, since the soul is not a substance or entity in this world, neither is its blood and water a substance or entity in this world.
2. Certainly the soul with its blood and water is in the outer blood and water; but its substance is magical. For the soul is also a magical fire, and its image or form is generated in the light (in the power of its own fire and light) from the magical fire ; and yet is a veritable image in flesh and blood, but in the original state thereof.
3. As God's wisdom has being, and yet it, wisdom, is not a being; so the soul with its image has being, and yet it, the soul, is only a magical fire, but its sustenance is from its substance.
21. Let every one, therefore, learn to know himself,— what kind of properties rule in him. If he find that all these four elements, or one only, rule in him, he has to take the field against them, or it will turn out ill in the end. He will not be permitted to comfort himself with the kingdom of heaven. Only let him not suffer the devil to wrap him round with the hypocritical cloak, as happens when men live in these four elements, and subtly flatter themselves with the sufferings of Christ. That must be the covering of this impostor. The impostor might retain his dominion, if he did not tickle himself with Christ's satisfaction.
22. Oh, how the shining coat of Christ will be stript off you! Then will be seen standing in Babel the whore with the four virtues. It is not merely a question of taking comfort, but of keeping down the impostor, lest he become master in the house. He must not bear rule, but righteousness, love, humility and chastity, and constant cheerful well-doing. Not dissembling and giving good words, but doing. There must be doing: viz.
p. 122
striving against the devil's will, contenting oneself with little, in patience shutting oneself up in hope in God, resisting the four evil elements and taking in God's four elements, which are love, meekness, mercy, and patience in hope. These should man awaken in himself, and therewith continually fight against the devil's four elements.
23. JVIan must here be at war against himself, if he wishes to become a heavenly citizen. He must not be a lazy sleeper, and with gormandizing and swilling fill his belly, whereby the devil's elements begin to qualify; but he must be temperate, sober and vigilant, as a soldier that stands before his enemy. For God's wrath fights continually against him; he will have enough to do to defend himself.
24. For the devil is his enemy, his own corrupt flesh and blood is his enemy, God's wrath is his enemy within him, and the whole world is his enemy. Wherever he looks he sees enemies, who all desire to rob him.
25. Therefore fighting must be the watchword, not with tongue and sword, but with mind and spirit; and not give over. Though body and soul should break, yet God must remain the strength of the heart, as David says (Psal. Ixxiii. 26). And though a man should see that the whole world were godless, if he purpose becoming a child of God, he must nevertheless continue steadfast.
26. And though it should seem to him that he were alone in this path, and the whole world should say: You are a fool, and art mad! yet he shouldp. 123 be as if he were dead in the world, and heard that from the mouth of the devil, who is his worst enemy. He should nowhere give ground ; but think that in his purpose he pleases God, and that God himself in him is his purpose; that he would thus deliver him from the devil, and bring him into his kingdom. Amen.
SEX PUNCTA MYSTICA
OR
A SHORT EXPLANATION OF
SIX MYSTICAL POINTS
BY
JACOB BOHME
Written in the year 1620
PREFACE
The precious knowledge is not found unless the soul have once conquered in the assault and struck down the devil, so that it obtains the knight's garland, which the gracious virgin Chastity puts upon it as a token of victory that it has overcome in its dear champion Christ. Then the wonderful knowledge rises, but with no perfection.
p. 127
THE FIRST POINT
On the blood and water of the soul.
1. All that is substantial and tangible is in this world. Now, since the soul is not a substance or entity in this world, neither is its blood and water a substance or entity in this world.
2. Certainly the soul with its blood and water is in the outer blood and water; but its substance is magical. For the soul is also a magical fire, and its image or form is generated in the light (in the power of its own fire and light) from the magical fire ; and yet is a veritable image in flesh and blood, but in the original state thereof.
3. As God's wisdom has being, and yet it, wisdom, is not a being; so the soul with its image has being, and yet it, the soul, is only a magical fire, but its sustenance is from its substance.
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