Introduction to Boehme’s Threefold Life of Man.
By George W. Allen
“There is a way, a wisdom, an operation which, taken, searched out and attempted, will lead him, teach him and form him so that he will not only reach the eternal (which all must do), but reach it to find himself in rightful relation to it, at home in it, conformed to it. Harmony with environment is heaven: the contrary is hell.” -George W. Allen
[..] If Boehme has been called the “Teutonic Theosopher,” this is only because he endeavors to penetrate into the depth of man’s nature, and seeks for facts which are not to be found upon the surface thereof.
There has been, without doubt, in all ages of the world much enquiry calling itself “theosophical” which has been illicit and disastrous. Ducklings that can safely cross a river might be lost in attempting to cross the Atlantic.
Everything depends on the spirit in which the enquiry is undertaken. If in a self-sufficient pride and confidence in our own powers, or out of mere curiosity and love of the wonderful and obscure, the enquiry is illicit and likely to end in spiritual and moral disaster.
One sort of spirit alone can undertake the enquiry with safety. It must be entered on for the one and only purpose of learning what we actually are, so that by this knowledge we may be enabled to shape our life and form our personal character in accordance with the eternal Fact.
Neither must we undertake to pursue the enquiry by our own natural and unaided reason and intellect. We must seek and expect guidance; that guidance which is ever afforded to those who seek it from a true motive, which is never a mere desire to explore and talk about the recondite and profound.
So narrow is the gate that leads to the real divine truth that no self-sufficiency can ever enter in.
Only the meek and lowly of heart, who desire to be able better to serve, rather than to pose as profound thinkers, can pass it and walk in the straitened way that will be found within. Such are known at once by this: that their whole interest is centered on what can be turned to practical account in life and conduct and character; and if, as they study, they do not find themselves becoming nearer to the divine character in love and sympathy and service, they feel that something is wrong. They are never so filled with wonders discovered as to rest content with this success; for they seek not truth for its own sake, but only for the sake of its good. They watch themselves closely, and turn aside from any knowledge that does not bear fruit in a greater earnestness in service, and in a character growing ever more pure and sympathetic and set on things above.
All this Boehme is careful to say again and again.
Understood in this sense, and fenced about by these safeguards, theosophy loses all its dangers, and the man who loves God, and is dissatisfied with the mere notional apprehension of Him with which most are content; who feels that he himself is more than he as yet knows, and would understand for what he was created, and to what end he is meant to arrive; who regards this life as needing to be interpreted rather than no more than it seems; who wishes so to live here that, after death, he may not find himself in a new and “other” world with every fiber of habit, every longing and liking, of a nature which, in that world, is impossible and must prove a torment—such an one need not despair.
There is a way, a wisdom, an operation which, taken, searched out and attempted, will lead him, teach him and form him so that he will not only reach the eternal (which all must do), but reach it to find himself in rightful relation to it, at home in it, conformed to it. Harmony with environment is heaven: the contrary is hell. If, of human writers, Kant is the man of philosophical first principles, Boehme is equally certainly the man of theosophical first principles. And if there appear signs (as surely is the case) that our Christian religion is not producing that national righteousness which its aim is to produce, and we suspect that we have not got our first principles right, there is no author (outside Holy Scripture) to whom it will be more profitable to go back.
It will be impossible in a brief introduction to enter on a full explication of Boehme’s marvelous system, for this would require a volume to itself. All that can be attempted is to indicate the general lines of that system, and to give some clue to the reader, whereby first difficulties may be surmounted, and the secret of Boehme indicated.
George W. Allen
Link to pdf. (can be read online) The Threefold Life of Man written by Jacob Boehme, 1620
THE THREEFOLD LIFE OF MAN
ACCORDING TO THE
BY JACOB BOEHME GORLITZ 1620
TRANSLATED BY JOHN SPARROW 1650
TRANSCRIBED BY WAYNE KRAUS 2013