Jacob Boehme was born in 1575. He received little if any formal education and was apprenticed to a shoemaker at Goerlitz in Saxony. From an early age he seems to have been devoted to the study of the Bible as well as to have had a growing, inner, sense of the reality of God. Walking one day in the fields, when he was twenty-five years old, the mystery of creation was suddenly opened to him, of which he later said that "in one quarter of an hour I saw and knew more than if I had been many years at the university . . . and thereupon I turned my heart to praise God for it." As experiences of this kind came more frequently, he puzzled much as to why such knowledge should be given to him, of all men, who sought only the love of God and was quite unlearned in the ordinary sense. Some ten years later he began to record what he received, as a help to his own memory, and thus was born The Aurora, his first book, finished in 1612. From then on he found both friends and enemies of his work. Due to persecution in his hometown, Boehme later settled in Dresden, where he died in 1624. Mysterium Magnum, written by Boehme the year before he died and at a time when his powers of expression had developed to their full, is perhaps central to his work in some thirty-one or thirty-two original volumes. Taking the general form of an interpretation of Genesis, it far outstrips such apparent confines, touching among other matters upon the meaning of the New Testament and, from the first sentence, leading to the heart of the universal experience of all mystics: When we consider the visible world with its essence, and consider the life of the creatures, then we find therein the likeness of the invisible, spiritual world, which is hidden in the visible world as the soul in the body; and we see thereby that the hidden God is nigh unto all and through all, and yet wholly hidden to the visible essence. Among those who have acknowledged the spiritual stature of Boehme are Hegel, William Law, St. Martin (le Philosophe Inconnu), Dean Inge, and Nicolas Berdyaev.

Jacob Boehme was born in 1575. He received little if any formal education and was apprenticed to a shoemaker at Goerlitz in Saxony. From an early age he seems to have been devoted to the study of the Bible as well as to have had a growing, inner, sense of the reality of God. Walking one day in the fields, when he was twenty-five years old, the mystery of creation was suddenly opened to him, of which he later said that "in one quarter of an hour I saw and knew more than if I had been many years at the university . . . and thereupon I turned my heart to praise God for it." As experiences of this kind came more frequently, he puzzled much as to why such knowledge should be given to him, of all men, who sought only the love of God and was quite unlearned in the ordinary sense. Some ten years later he began to record what he received, as a help to his own memory, and thus was born The Aurora, his first book, finished in 1612. From then on he found both friends and enemies of his work. Due to persecution in his hometown, Boehme later settled in Dresden, where he died in 1624. Mysterium Magnum, written by Boehme the year before he died and at a time when his powers of expression had developed to their full, is perhaps central to his work in some thirty-one or thirty-two original volumes. Taking the general form of an interpretation of Genesis, it far outstrips such apparent confines, touching among other matters upon the meaning of the New Testament and, from the first sentence, leading to the heart of the universal experience of all mystics: When we consider the visible world with its essence, and consider the life of the creatures, then we find therein the likeness of the invisible, spiritual world, which is hidden in the visible world as the soul in the body; and we see thereby that the hidden God is nigh unto all and through all, and yet wholly hidden to the visible essence. Among those who have acknowledged the spiritual stature of Boehme are Hegel, William Law, St. Martin (le Philosophe Inconnu), Dean Inge, and Nicolas Berdyaev.

Boehme was born in 1575. He received little if any formal education and was apprenticed to a shoemaker at Goerlitz in Saxony. From an early age he seems to have been devoted to the study of the Bible as well as having a growing, inner, sense of the reality of God. Walking one day in the fields, when he was twenty-five years old, the mystery of creation was suddenly opened to him, and 'in a quarter of an hour I saw and knew more than if I had been many years at the university ... and thereupon I turned my heart to praise God for it.' He puzzled as to why such revelations should be given to him, who sought only the love of God. Ten years later he began to record what he received, and thus was born The Aurora, his first book, finished in 1612. At once his work found both friends and enemies. To the struggles of the former to understand him, we owe the gradual development of his capacity to convey and express more and more of that which he had received. Persecution by the Primate of Goerlitz made him leave home and settle in Dresden, where he died in 1624. Written in 1623, when his powers of expression had developed to their full, Mysterium Magnum is central to his work. Taking the form of an interpretation of Genesis, it outstrips its apparent confines, explaining the popularity of his work among followers as varied as Hegel, Law, Blake and Berdyaev. From the first sentence it leads to the heart of the experience of all mystics: 'When we consider the visible world with its essence, and consider the life of the creatures, then we find therein the likeness of the invisible spiritual world, which is hidden in the visible world as the soul in the body; and we see thereby that the hidden God is nigh unto all and, through all, and yet wholly bidden to the visible essence.'

Boehme was born in 1575. He received little if any formal education and was apprenticed to a shoemaker at Goerlitz in Saxony. From an early age he seems to have been devoted to the study of the Bible as well as having a growing, inner, sense of the reality of God. Walking one day in the fields, when he was twenty-five years old, the mystery of creation was suddenly opened to him, and 'in a quarter of an hour I saw and knew more than if I had been many years at the university ... and thereupon I turned my heart to praise God for it.' He puzzled as to why such revelations should be given to him, who sought only the love of God. Ten years later he began to record what he received, and thus was born The Aurora, his first book, finished in 1612. At once his work found both friends and enemies. To the struggles of the former to understand him, we owe the gradual development of his capacity to convey and express more and more of that which he had received. Persecution by the Primate of Goerlitz made him leave home and settle in Dresden, where he died in 1624. Written in 1623, when his powers of expression had developed to their full, Mysterium Magnum is central to his work. Taking the form of an interpretation of Genesis, it outstrips its apparent confines, explaining the popularity of his work among followers as varied as Hegel, Law, Blake and Berdyaev. From the first sentence it leads to the heart of the experience of all mystics: 'When we consider the visible world with its essence, and consider the life of the creatures, then we find therein the likeness of the invisible spiritual world, which is hidden in the visible world as the soul in the body; and we see thereby that the hidden God is nigh unto all and, through all, and yet wholly bidden to the visible essence.'

'It is not to be thought that the life of darkness is sunk in misery and lost as if in sorrow. There is no sorrowing. For sorrowing is a thing swallowed up in death, and death and dying are the very life of the darkness.' Jacob Boehme's mystical pantheism and dialectical conception of God - in which good and evil are rooted in one and the same being - soon brought him into conflict with Lutheran orthodoxy. It is in 'The Signature of all Things' (Signatura Rerum) that the tenets of Boehme's theosophy are related in their greatest detail. Casting the reader into the vortex of his cosmological universe, Boehme's endeavour to express a new sense of the human, divine and natural realms attains its apotheosis in his conception of the Ungrund, the uncertainty that precedes the divine will's arousing itself to self-awareness. Challenging and rewarding in equal measure, this is a profound text, deeply influential upon devotional writers such as William Law, visionaries such as William Blake (informing The Marriage of Heaven and Hell) and, more recently, upon cultural production as diverse as the psychology of Carl Jung and Philip Pullman's His Dark Materials trilogy.

Translated from the German by John Rolleston Earle, M.A. "Written according to divine illumination." Contents: I. How the eternal Word has become man; and of Mary the Virgin, who she was from her first beginning, and what sort of mother she became by conception of her son Jesus Christ. II. How we must enter into the suffering, dying and death of Christ; and out of his death rise again with him and through him, and become like his image, and live eternally in him. III. The tree of Christian faith. A true instruction, showing how many may be one spirit with God, and what he has to do to work the works of God.

THIS 70 PAGE ARTICLE WAS EXTRACTED FROM THE BOOK: Aurora, by Jacob Boehme. To purchase the entire book, please order ISBN 1564591158.

That is, the Day-Spring or Dawning of the Day in the Orient or Morning Redness in the Rising of the Sun. That is the Root or Mother of Philosophie, Astrologie and Theologie from the true Ground. Or a Description of Nature, I. How All was, and came to be in the Beginning. II. How Nature and the Elements are become Creaturely. III. Also of the Two Qualities Evil and Good. IV. From whence all things had their Original. V. And how all stand and work at present. VI. Also how all will be at the End of the Time. VII. Also what is the Condition of the Kingdom of God, and of the Kingdom of Hell. VIII. And how men work and act creaturely in Each of them. All this set down diligently from a true Ground in the Knowledge of the Spirit, and in the impulse of God.