
Jacob Boehme was a German philosopher, Christian mystic, and Lutheran Protestant theologian. He was considered an original thinker by many of his contemporaries within the Lutheran tradition. He was a simple cobbler who revived the forgotten teachings of Christ. Boehme's teachings came from a universal viewpoint; while he lived strictly in the Lutheran faith, he maintained that the Kingdom of God was open to all of humanity, regardless of religion.
Boehme had a number of mystical experiences throughout his youth, culminating in a vision in 1600 when he focused his attention on the exquisite beauty of a beam of sunlight reflected in a pewter dish. He believed this vision revealed to him the spiritual structure of the world, as well as the relationship between God and man, and good and evil.
Boehme's writings were mostly Gnostic and kabbalistic in nature, often reflecting Eastern spiritual concepts that were not widely known in Germany at the time. He began with a radical rethink of the traditional Judeo-Christian God, throwing out the traditional image of a bearded man in long robes in favour of an abstract, formless deity. Boehme's ideas were pursued by everyone from Friedrich Nietzsche to Georg Wilhelm Friedrich Hegel, and he is considered the father of Theosophy—a precursor to the New Age movement.
Characteristics | Values |
---|---|
Date of birth | 24 April 1575 |
Place of birth | Alt Seidenberg, now Stary Zawidów, Poland |
Father's name | George Wissen |
Occupation | Cobbler, cloth trader |
Religion | Lutheran Protestant |
First book | Aurora |
Date of death | 17 November 1624 |
Age at death | 49 |
Notable ideas | God is a binary, fractal, self-replicating algorithm; the universe is a genetic matrix; God is not omniscient or omnipotent; the universe is the product of dueling forces of Father and Son |
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Jacob Boehme's life and work
Jacob Boehme (1575-1624) was a German philosopher, Christian mystic, and Lutheran Protestant theologian. He was born in Alt Seidenberg, a village near Görlitz in Upper Lusatia, a territory of the Kingdom of Bohemia, to a Lutheran peasant family. Boehme was the fourth of five children, and his first job was as a herd boy. At age 14, he was sent to Seidenberg to become a shoemaker's apprentice. After completing his apprenticeship, he returned to Görlitz, where he married Katharina, with whom he had four sons and two daughters.
Boehme had a number of mystical experiences throughout his youth, including a vision in 1600 that revealed to him the spiritual structure of the world and the relationship between God and man, good and evil. In 1610, he experienced another inner vision that further clarified the unity of the cosmos and his divine vocation.
In 1612, Boehme began writing his first book, "Aurora," also known as "Morgenröte im Aufgang" or "The Day-spring." The book caused a scandal, and Boehme was forbidden from writing by the Görlitz town council. However, he continued to write and produced at least 30 works between 1619 and his death in 1624. Boehme's writings synthesized Renaissance nature mysticism and biblical doctrine, and he is known for his unique interpretation of Christianity, which emphasized the importance of a direct, personal connection with God and the living Christ within.
Boehme's ideas had a profound influence on later philosophical movements such as German idealism and Romanticism, and he continues to be recognized as one of the most influential mystics in Western culture.
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The nature of God
Jacob Boehme, a German philosopher, Christian mystic, and Lutheran Protestant theologian, was considered an original thinker by many of his contemporaries within the Lutheran tradition. His writings show the influence of Neoplatonist and alchemical writers such as Paracelsus, while remaining firmly within a Christian tradition.
Boehme's chief concern was the nature of sin, evil, and redemption. Consistent with Lutheran theology, he preached that humanity had fallen from a state of divine grace to a state of sin and suffering, and that God's goal was to restore the world to a state of grace. Boehme believed that the Son of God became human through the Virgin Mary, and that before the birth of Christ, God recognised himself as a virgin. This virgin is, therefore, a mirror of God's wisdom and knowledge.
In his youth, Boehme had a number of mystical experiences, culminating in a vision in 1600 when he focused his attention on the exquisite beauty of a beam of sunlight reflected in a pewter dish. He believed this vision revealed to him the spiritual structure of the world, as well as the relationship between God and man, and good and evil. Boehme's interpretation of this vision led him to conclude that, in order to reach God, man has to go through hell first. God exists without time or space and regenerates himself through eternity.
Boehme's theology includes a novel interpretation of the trinity: God, the Father, is fire, who gives birth to his son, whom Boehme calls light. The Holy Spirit is the living principle, or the divine life. Boehme's theology also includes a rejection of the doctrine of justification by faith alone. He believed that humanity had to actively seek divine grace and that free will is the most important gift God gives to humanity.
Boehme's writings had a profound influence on later philosophical movements such as German idealism and German Romanticism. Poets such as John Milton, William Blake, and W. B. Yeats found inspiration in his writings.
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The nature of sin, evil and redemption
Jacob Boehme, a German philosopher, Christian mystic, and Lutheran Protestant theologian, had a profound influence on later philosophical movements such as German idealism and German Romanticism. His chief concern was the nature of sin, evil, and redemption.
Boehme's ideas about sin and redemption were consistent with Lutheran theology. He preached that humanity had fallen from a state of divine grace to a state of sin and suffering. He taught that the forces of evil included fallen angels who had rebelled against God, and that God's goal was to restore the world to a state of grace.
However, Boehme appeared to depart from accepted theology in his description of the Fall as a necessary stage in the evolution of the universe. In his cosmology, it was necessary for all original unities to undergo differentiation, desire, and conflict. Therefore, it was necessary for humanity to depart from God through the rebellion of Satan, the separation of Eve from Adam, and their acquisition of the knowledge of good and evil. This would allow creation to evolve to a new state of redeemed harmony that would be more perfect than the original state of innocence.
Boehme saw free will as the most important gift God gave humanity, allowing humans to seek divine grace as a deliberate choice while remaining individuals. He believed that the incarnation of Christ was an offering of love for humanity, showing God's willingness to bear the suffering that had been a necessary aspect of creation.
Boehme's concept of redemption involved the restoration of man to a state of alignment with divine purpose. He emphasized the value of faith and self-awareness over strict adherence to scripture, teaching that each individual had a unique nature. He taught that reality was a continual process of unity and division and that all things consisted of positive and negative aspects. Conflict and suffering were inevitable, even desirable, and finite creatures could only become aware of themselves and God through the struggle with negativity.
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The Fall of Lucifer and Adam
Jacob Boehme's work, 'How Adam and Lucifer Were Glorious Angels and How They Were Corrupted Through Imagination and Pride', explores the fall of Lucifer and Adam. Boehme describes Lucifer and Adam as angels, created by God, who were once glorious but were corrupted by imagination and pride. Boehme delves into the nature of imagination and how it can lead to corruption, as well as the dangers of pride and the consequences of succumbing to its temptations.
Boehme's work is rooted in his belief that God (the divine primordial Will) constituted Himself as a created being, assuming a threefold aspect that gave rise to three different self-conscious divine powers, or "archangels", representing the three types of the Holy Trinity: Michael, Lucifer, and Uriel. Boehme describes Michael as a reflection of God the Father, Lucifer as a reflection of God the Son, and Uriel as a reflection of the Holy Spirit.
According to Boehme, Lucifer's fall from grace was caused by his desire to triumph over the divine birth and exalt himself above the heart of God. Lucifer's self-will and pride led him to rise up against God, and as a result, he was cast out of heaven and into the abyss of hell. Lucifer's legions followed him, as they were parts of himself, and together they became identified with the darkness, separated from the world of light.
Adam's fall, as described by Boehme, is closely linked to Lucifer's rebellion. In Boehme's interpretation, Lucifer's desire to be above God led to the creation of Eve from Adam, which he saw as a reduction of both man and woman. God's justice, in granting the first couple freedom, constituted the moment when divine justice divided itself, resulting in the banishment of the sinners.
Boehme's work offers a unique perspective on the fall of Lucifer and Adam, challenging readers to reflect on their thoughts and actions and their impact on their spiritual well-being.
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The nature of the soul
In Jacob Boehme's philosophy, the soul is a complex and multifaceted concept. It is a central theme in his work "Forty Questions of the Soul", where he delves into the nature of the soul and its relationship with the divine. Boehme's understanding of the soul is deeply intertwined with his spiritual and mystical beliefs.
One of the key aspects of Boehme's view of the soul is its connection to the divine. He suggests that the soul can perceive and be enlightened by God's light. This enlightenment is not merely an intellectual understanding but a transformative experience that guides one's actions and outlook. By seeking God's light, individuals can manifest God's works of wonder in their own lives. This involves leading an honest and upright life, free from deceit and baser instincts.
Meditation plays a crucial role in Boehme's conception of the soul. He encourages individuals to "meditate in the Temple of your heart", recognizing the presence of the Divine within. This inward focus aligns with his belief in restraining one's instincts and directing one's will towards God. By doing so, one can cultivate humility and discipline, essential traits in the soul's journey towards enlightenment.
The soul, according to Boehme, also possesses a certain agency and responsibility. He suggests that the soul has a left eye and a right eye, each with its own purpose and function. The left eye is associated with the earthly body and its needs, while the right eye is directed towards the divine. By controlling what the eyes receive, individuals can prevent darkness from entering their souls and maintain their focus on the wonders of the divine.
Additionally, Boehme's concept of the soul includes the idea of labour and work. He encourages individuals to labour faithfully as servants in "the vineyard of God", viewing their earthly labours as a form of spiritual practice. This idea aligns with his belief in seeking wonders in the world, whether in the earth or other elements. By engaging in work and creation, individuals can uncover the divine in the very act of their labour.
In conclusion, Jacob Boehme's understanding of the soul is deeply spiritual and ethical. He encourages individuals to seek God's light within their souls, meditate on the divine, and restrain their baser instincts. By cultivating discipline and humility, directing their will towards God, and recognizing the wonders of creation, individuals can experience enlightenment and manifest God's work in their lives. Boehme's philosophy offers a path towards spiritual transformation and a deeper understanding of the soul's nature.
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Frequently asked questions
Jacob Boehme, the German mystic, recommends that one should "cease from thine own activity, steadfastly fixing thine Eye upon ONE POINT". This single-pointed focus is key to reaching the inner goal.
Boehme believed that the ultimate goal of meditation was to attain unity with God, or the "True Lord". He saw God as a binary, self-replicating algorithm and the universe as a matrix resulting from God's desire for self-knowledge.
Boehme emphasised the importance of sincerity and a determined will. He also stressed the need to approach meditation with love and humility.
Boehme does not specify a particular posture, but he does mention the importance of "sitting alone" and being "centrally united" in oneself.