Six Theosophic Points, and Other Writings
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.
3. But you must understand this according to the properties of the mirror, according to all the forms of Nature, viz. according to light and darkness, according to comprehensibility and incomprehensibility, according to love and wrath, or according to fire and light, as has been set forth elsewhere.
4. The Magician has power in tliis Mystery to act according to his will, and can do what he pleases.
5. But he must be armed in that element wherein he would create; else he will be cast out as a stranger, and given into the power of the spiritsp. 148p. 149 thereof, to deal with him according to their desire. Of which in this place no more is to be said, because of the turha.
MYSTERIUM PANSOPHICUM
OR
A FUNDAMENTAL STATEMENT
CONCERNING THE
EARTHLY AND HEAVENLY
MYSTERY
HOW THEY ARE IN ONE ANOTHER, AND HOW IN
THE EARTHLY THE HEAVENLY IS MANIFESTED
DRAWN UP IN NINE TEXTS
WHERE BABEL, THE GREAT CITY ON EARTH, IS
TO BE SEEN WITH ITS POWER AND MARVELS. WHY
BABEL IS BORN, AND FROM WHAT. WHERE
ANTICHRIST SHALL STAND NAKED
A most wonderful revelation, taken out of the highest arcanum. Herein is wholly revealed what the turba of all beings is. Written for the children of God, who by such warning will flee from burning Babel, and shall be born children of God out of the turba. AU very earnestly and faithfully given from knowledge of the great Mystery, the 8th May, 1 6'20
BY
JACOB BOHME
THE FIRST TEXT
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 j^et 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.
p. 163
THE SECOND TEXT
1. Seeing then there is a craving in the nothing, it makes in itself the will to something. This will is a spirit, as a thought, which goes out of the craving and is the seeker of the craving, for it finds its mother or the craving. Then is this will a Magician in its mother ; for it has found in the nothing something, viz. its mother, and so now it has a place for its dwelling.
2. And herein understand that the will is a spirit, and different from the desirous craving. For the will is an insensitive and incognitive life; but the craving is found by the will, and is in the will a being. Thus the craving is a Magia, and the will a Magus; and the will is greater than its mother which gives it, for it is lord in the mother ; and the mother is dumb, but the will is a life without origin. The craving is certainly a cause of the will, but without knowledge or understanding. The will is the understanding of the craving.
3. Thus we give you in brief to consider of nature and the spirit of nature, what there has been from eternity without origin. And we find thus that the will, viz. the spirit, has no place for its rest ; but the craving is its own place, and the will is a band to it, and vet is not held in check.
p. 154
THE THIRD TEXT
1. Seeing then the eternal will is free from the craving, but the craving is not free from the will for the will rules over the craving), we recognize the will as the eternal Omnipotence. For it has no parallel. The craving is indeed a movement of attraction or desire, but without understanding; it has a hfe, but without knowledge.
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.
3. But you must understand this according to the properties of the mirror, according to all the forms of Nature, viz. according to light and darkness, according to comprehensibility and incomprehensibility, according to love and wrath, or according to fire and light, as has been set forth elsewhere.
4. The Magician has power in tliis Mystery to act according to his will, and can do what he pleases.
5. But he must be armed in that element wherein he would create; else he will be cast out as a stranger, and given into the power of the spiritsp. 148p. 149 thereof, to deal with him according to their desire. Of which in this place no more is to be said, because of the turha.
MYSTERIUM PANSOPHICUM
OR
A FUNDAMENTAL STATEMENT
CONCERNING THE
EARTHLY AND HEAVENLY
MYSTERY
HOW THEY ARE IN ONE ANOTHER, AND HOW IN
THE EARTHLY THE HEAVENLY IS MANIFESTED
DRAWN UP IN NINE TEXTS
WHERE BABEL, THE GREAT CITY ON EARTH, IS
TO BE SEEN WITH ITS POWER AND MARVELS. WHY
BABEL IS BORN, AND FROM WHAT. WHERE
ANTICHRIST SHALL STAND NAKED
A most wonderful revelation, taken out of the highest arcanum. Herein is wholly revealed what the turba of all beings is. Written for the children of God, who by such warning will flee from burning Babel, and shall be born children of God out of the turba. AU very earnestly and faithfully given from knowledge of the great Mystery, the 8th May, 1 6'20
BY
JACOB BOHME
THE FIRST TEXT
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 j^et 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.
p. 163
THE SECOND TEXT
1. Seeing then there is a craving in the nothing, it makes in itself the will to something. This will is a spirit, as a thought, which goes out of the craving and is the seeker of the craving, for it finds its mother or the craving. Then is this will a Magician in its mother ; for it has found in the nothing something, viz. its mother, and so now it has a place for its dwelling.
2. And herein understand that the will is a spirit, and different from the desirous craving. For the will is an insensitive and incognitive life; but the craving is found by the will, and is in the will a being. Thus the craving is a Magia, and the will a Magus; and the will is greater than its mother which gives it, for it is lord in the mother ; and the mother is dumb, but the will is a life without origin. The craving is certainly a cause of the will, but without knowledge or understanding. The will is the understanding of the craving.
3. Thus we give you in brief to consider of nature and the spirit of nature, what there has been from eternity without origin. And we find thus that the will, viz. the spirit, has no place for its rest ; but the craving is its own place, and the will is a band to it, and vet is not held in check.
p. 154
THE THIRD TEXT
1. Seeing then the eternal will is free from the craving, but the craving is not free from the will for the will rules over the craving), we recognize the will as the eternal Omnipotence. For it has no parallel. The craving is indeed a movement of attraction or desire, but without understanding; it has a hfe, but without knowledge.
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