Synthesized answer
Based solely on the provided passages, the metaphor of being "born again" requires a transformation of the "Self-Will" [2]. In practical terms, this means the Self-Will must "enter again into the first Mother which brought it forth, viz. into the Sulphur, by the Will understand Mercury" and "become Nothing" [2]. This is a process of "mortifying of the evil inbred Will" [3], where the individual seeks "the Death of its false Self-hood" [3] and lives in "full steadfast Resignation in the Mother" [2].
The specific aspect of human nature that must be overcome to follow this "Child-like Way" is "sharp Reason or Worldly Learning" [4]. The passages state that this way is "Foolishness to Reason" and that "proud Sophisters and Wiselings of this World have always trampled it under Foot with Scorn and Contempt" [4]. To attain wisdom, one must "become a Fool that he may be wise" [1][4], abandoning the pride of worldly intellect and self-will in favor of a simple, child-like state of humility and resignation.
Synthesized from the book passages below. Chat with the book on Feynman for follow-up.
From the book
the Temple of the Holy Ghost, which instructs it aright in all Things, and searches τὰ βάθη τὅυ Θεὄυ the Depths of God. This is the precious Pearl, whose Beauty is more glorious, and whose Virtue more sovereign than the Sun: It is a never-failing Comfort in all Afflictions, a Balsam for all Sores, a Panacea for all Diseases, a sure Antidote against all Poison, and Death itself; it is that Joyful and assured Companion and Guide, which never forsakes a Man, but convoys him through this Valley of Misery and Death, into the blessed Paradise of perfect Bliss. If you ask, What is the Way to attain…
is enkindled Malignity and Malice in the Sulphur: Dost thou not understand this? What then shall I say more to thee? 60. Sulphur is the Womb whereinto we must enter, if we would be new born. Nicodemus said well; How can one being old enter into his Mother's Womb, and be born again? But Christ said, Except you be converted, and become as Children, you cannot see the Kingdom of Heaven. The Self-Will must enter again into the first Mother which brought it forth, viz. into the Sulphur, by the Will understand Mercury. 61. But now who will persuade it to do so? For it is become a Selfish Thing, and…
that she depart from the false Conjecture [or Opinion] of comforting, without conversion of the Will; it is only an outward [expressed] Form of the new-Birth; a Christian must be one Spirit with Christ, and have Christ's Will and Life in him; the Form does not renew him, neither comforting, or giving good Words does at all help or avail, but a mortifying of the evil inbred Will, which is God's Child, and born out of Christ's Death, no other Will attains Christ's inheritance; my much knowing doth not also do it; the herdsman in the Field is as near to it as the Doctor; no Wit or subtle Art in…
of Heaven: or as St. Paul says, If any Man seemeth to be wise in this World, let him become a Fool that be may be wise. Herein lies that simple Child-like Way to the highest Wisdom, which no sharp Reason or Worldly Learning can reach unto; nay, it is Foolishness to Reason, and therefore so few go the Way to find it: The proud Sophisters and Wiselings of this World have always trampled it under Foot with Scorn and Contempt, and have called it Enthusiasm, Madness, Melancholy, Whimsy, Fancy, &c. but Wisdom is justified of her Children. Indeed everyone is not fit for or capable of the Knowledge…
are dark to the Egyptians, the Pharisaical Sons of Sophistry, but Light to the true Israel, the Children of the Mystery. And therefore whoever will be nurtured and trained up by Sophia, and learn to understand and speak the Language of Wisdom, must be born again of and in the Word of Wisdom, Christ Jesus, the Immortal Seed: The Divine Essence which God breathed into his Paradisical Soul must be revived, and he must become one again with that which he was in God before he was a Creature, and then his Eternal Spirit may enter into that which is within the Veil, and see not only the literal, but…
More questions about this book
- How would you explain Böhme's concept of man as "the great Mystery of God, the microcosm, or the complete Abridgment of the whole Universe" to someone unfamiliar with philosophical or religious texts? What is the profound implication of this statement regarding the pursuit of "Knowledge of himself"?
- The text describes two distinct paths to knowledge: "sharp Reason or Worldly Learning" versus becoming a "Fool." Articulate the fundamental difference between these two approaches in Böhme's view, and explain why one is considered "Foolishness to Reason" yet essential for true wisdom.
- The text assigns an extraordinary value to true knowledge, calling it "the best Treasure" and "more precious than Rubies." How does the *nature* of this wisdom—being "Divine Alloquy," "the Breath of God," and dwelling "in Nothing, and yet possesses all Things"—explain or justify its supreme worth above all worldly gains?
- Böhme describes wisdom as "a never-failing Comfort in all Afflictions, a Balsam for all Sores," leading to "perfect Bliss." How does this promise of ultimate well-being connect with the initial premise that "Knowledge of himself" and understanding one's "eternal Being" are the "ONE necessary Thing" for which all study should aim?