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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.
This Is A New Release Of The Original 1850 Edition.
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.
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.
Showing the Sign and Signification of the Several Forms and Shapes
in the Creation; and what the Beginning, Ruin, and Cure of
Everything is. It proceeds out of Eternity into Time, and again out
of Time into Eternity, and Comprises all Mysteries. And other
Writings Of the Supersensual Life or the Life which is Above Sense;
The Way from Darkness to True Illumination; Discourse Between Two
Souls. Contents: How that all whatever is spoken of God without the
Knowledge of the Signature is dumb and without Understanding, and
that in the Mind of Man the Signature lies very exactly composed,
according to the Being of all Beings, Of the Opposition and Combat
in the Essence of all Essences, whereby the Ground of the Sympathy
and Antipathy in Nature may be seen, and also the Corruption and
Cure of each Thing, Of the great Mystery of all Beings, Of the
Birth of the four Elements and Stars, Of the Sulphurean Death, and
how the dead Body is revived and replaced into its first Glory or
Holiness, How a Water and Oil is generated, How Adam (while he was
in Paradise) and also Lucifer were glorious Angels, Of the
Sulphurean Sude, or Seething of the Earth, Of the Signature,
showing how the inward signs the outward, Of the inward and outward
Cure of Man, Of the Process of Christ in his Suffering, Dying, and
Rising again, Of the Seventh Form in the Kingdom of the Mother, Of
the Enmity of the Spirit and Body, and of their Cure and
Restoration, Of the Wheel of Sulphur, Mercury, and Salt; of the
Generation of Good and Evil: how the one is changed into the other,
Of the Will of the great Mystery in Good and Evil; how a good and
evil Will originally arises, and how the one introduces itself into
the other, Of theEternal Signature and Heavenly Joy; Things were
brought into Evil and Good; Of the Supersensual Life: Two Dialogues
between a Scholar or Disciple and his Master; The Way from Darkness
to True Illumination: A Discourse between a Soul Hungry and Thirsty
and a Soul Enlightened.
The Way to Christ was the first published book of German mystic
JACOB BOEHME (1575-1624), who received a revelatory vision in 1600
while watching a beam of sunlight reflect in a metal dish. A
spiritual guide for Christians, this book contains Boehme's method
for attaining enlightenment and unity with God. He offers prayers
for readers to repeat and guides them through the repentance that
is necessary in finding Christ. Lost souls and Christians out of
touch with their faith will find Boehme's conviction and passion
inspiring.
This book is a facsimile reprint and may contain imperfections such
as marks, notations, marginalia and flawed pages.
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