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.

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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.

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.