The Epistles of Jacob Boehme

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Thou must first do this or that ; gather first a treasure for thyself that thou mayst not need the world, and then enter into such a life. Yet, I say, the mind must remain firm and steadfast in its purpose, and think with itself, these suggestions and thoughts are mine evil hungry beasts, these I will kill, and drown them in the blood of Christ's love. None of them shall live any longer in me ; I will have no more to do with them ; I am now in the way to my ancient Father, who hath sent His Son to me in my misery and distress, saying: Come to Me all ye that are weary [grieved] or heavy laden with sins, and I will refresh you.

My Father will give the Holy Spirit to them that ask him for it. Let him imagine and impress this into his very heart imprint and settle it in his resolution , and come with the lost son to the Father. And when the Father shall see that the mind of the soul is directed to Him, and would willingly and unfeignedly turn and yet cannot, then He will presently meet him and clasp the soul into the arms of His drawing, and bring her into the passion and death of CJirist, where she through earnest repentance and sorrow will die from or mortify those abominable beasts, and arise out of the death of Christ with a new will and a true divine desire.

And so he will begin then to be another man indeed, and not a whit esteem that which before he loved and held for his treasure ; and it will be to him as if he had it, and also had it not. For so soon as he is able to master and overcome the proud Lucifer of Pride, all the other evil beasts will grow weak and faint and lose their ruling power and dominion. Although they yet live in this [life] time in the earthly flesh, yet they are only as an ass, which must carry the sack, or as a mad dog in a chain, their strength is broken. For when Christ riseth, Lucifer must lie captive ; and if there be an earnest, full perseverance, such a precious jewel would follow as this pen cannot here describe ; and those alone know who have been at the heavenly marriage, where the noble Sophia is espoused to the soul ; concerning which Christ said, That there is greater joy in heaven over one sinner that repenteth than over ninety and nine righteous.

Which joy is kept also in the heaven of man, in this espousal or marriage ; this is understood by our school-fellows. Dear Sir and Christian fellow-brother, I thought it good Christianly and sincerely meaning well unto you to put you in mind of this, and to lay it forth out of my little treasury, in a child-like simplicity, not intending thereby to shew and set forth my- self, but out of a true and hearty desire, wishing that this might be felt also in your heart, and that I also might recreate and refresh myself a little with you, as a fellow member, though absent, and yet present in desire, and co-operating in the divine gifts ; and this upon your desire, as formerly is said.

And if my good will should find place, and God would open the door of His mystery, then had I yet happily some other more precious jewels in my little treasury, in which time and eternity may be known ; being ready and willing to render you my service therein ; and so I commend you and yours to the sweet and pleasant love, grace, and will of yesus Christ. HE open fountain in the heart of Jesus Christ refresh us, and lead us to Himself that we may live in His power, and rejoice in Him ; that so we may love and under- stand one another, and enter into one only will.

Much respected and discreet sir, my most worthy friend in the love and humanity of Jesus Christ ; my hearty desires from God in our Immanuel for prosperity upon soul and body premised ; I give you, Sir, to under- stand that I have received your letter, and therein perceive that you are a seeker and great lover of the mystery or of the know- ledge of God ; and do diligently take care everywhere to pick up some divine crumbs, bearing likewise a great desire and hunger after them.

Which on my part doth highly rejoice me, that God doth thus draw and lead His children ; as it is written, Those who are driven by the sjDirit of God be the children of God ; and as one branch on the tree doth rejoice in the other, and mutually minister sap, and assistance one to another ; so likewise do the children of God in their tree, jFesus Christ: And whereas my beloved sir, and brother in the love of Christ I see and perceive that you do thirst after the open well- spring of Christ, and likewise do enjoy the same according to the will of God, yet you do inquire after the enjoyment of your brethren, and desire as a branch on the tree mutually to recreate, refresh, and satiate yourself in them ; and it is also acceptable to me to impart my sap and my spirit in my knowledge which God hath givai me unto my brethren and members being my fellow- branches in the tree, jesus Christ and so to rejoice in them ; namely, in their sap, power, and spirit ; for it is the pleasant food of my soul, to perceive that my fellow-branches, and members do flourish in the Paradise of God.

But I will not conceal from you the simple child-like way which I walk in Christ Jesus ; for I can write nothing of myself, but as of a child, which neither knoweth or understandeth any- thing: In this my earnest Christian seeking and desire wherein I suffered many a shrewd repulse, but at last being resolved rather to put my hfe to utmost hazard, than to give over and leave off the gate was opened unto me, that in one quarter of an hour I saw and knew more than if I had been many years together at an University ; at which I did exceedingly admire, and I knew not how it happened to me ; and thereupon I turned my heart to praise God for it.

And then thirdly, the external, and visible world, being a procreation, or extern birth; or as a substance expressed, or spoken forth, from both the internal and spiritual worlds ; and I saw, and knew the whole Being [or working essence] in the evil, and in the good; and the mutual original, and existence of each of them ; and likewise how the pregnant mother genetrix or fruitful bearing womb of eternity brought forth, so that I did not only greatly wonder at it, but did also exceedingly rejoice.

And presently it came powerfully into my mind to set the same down in writing, for a memorial to myself; albeit I could very hardly apprehend the same in my external man, and express it with the pen ; yet however I must begin to labour in these great Mysteries as a child that goeth to school: I saw it as in a great deep in the internal, for I had a thorough view of the universe as in a chaos, wherein all things are couched and wrapt up, but it was impossible for me to explicate and unfold the same. Yet it opened itself in me from time to time, as in a young plant: However, afterward the sun did shine on mc a good while, but not in a continual constant manner ; for when the same did hide itself, I scarce knew, or well understood my own labour [or writings] so that, man must acknowledge that his knowledge is not his own, or from himself, but God's and from God ; and that God knoweth [or manifests the ideas of His wisdom] in the soul of man after what manner and measure He pleaseth.

I intended to keep this my writing by me, all the days of my life, and not to deliver it into the hands of any ; but it fell out ac- cording to the providence of the Most High that I entrusted a certain person with some of it ; by means whereof it was published, and made known without my knowledge and consent, and the first book called Aurora was thereby taken from me by Gregory Richter, THE SECOND EPISTLE. I saw this first book no more in three years ; I supposed that it was dead and gone, till certain learned men sent me some copies of it, who exhorted me to proceed, and manifest my talent, to which the outward reason would by no means agree, because it had suffered so much already for it ; moreover, the spirit of reason was very weak and timorous, for my high light was for a good while also withdrawn from me, and it did glow in me as a hidden fire ; so that I felt nothing but anguish and perplexity within me ; outwardly I found contempt, and inwardly a fiery instigation ; yet I was not able to comprehend [that light] till the breath [or in- spiration] of the Most High did help me to it again, and awakened new life in me, and then I obtained a better style in writing, also deeper and more grounded knowledge: I could bring everything better into the outward expression ; which the book, treating of the threefold life through or according to the three principles, doth demonstrate ; and the godly reader, whose heart is opened, shall see [that it is so].

Thus now I have written, not from the instruction or know- ledge received from men, not from the learning or reading of books ; but I have written out of my own book which was opened in me, being the noble similitude of God, the book of the noble and precious image understand God's own similitude or likeness was bestowed upon me to read ; and therein I have studied, as a child in the house of its mother, which beholdeth what the father doth, and in his child-like play doth imitate his father ; I have no need of any other book.

My book hath only three leaves, the same are the three principles of eternity, wherein I can find all whatsoever Moses and the prophets, Christ and his apostles have taught and spoken ; I can find therein the foundation of the world and all mysteries ; yet not I, but the spirit of God, doth it according to the measure, as He pleaseth. For I have besought, and begged of Him many hundred times, that if my knowledge did not make for His glory, and conduce to the amending and instructing bettering or benefit of my brethren, He would be pleased to take it from me, and preserve me only in His love ; yet I found that by my praying or earnest desiring I did only enkindle the fire more strongly in me ; and in such inflammation, knowledge, and manifestation I made my writings.

Yet I did not intend to make myself known with them among such persons, as now I see is come to pass ; I still thought I wrote for myself only, albeit the spirit of God, in the mystery of God, in my spirit, did sufficiently show me to what end it was ; yet out- ward reason was always opposite, save only sometimes when the morning star did arise, and even then reason was also thereby enkindled, and did dance along, as if it had comprehended [the pearl], yet it was far from it. God dwelleth in the noble image, but not in the spirit of the stars and elements ; He possesseth nothing, save Himself only, in His own likeness ; and albeit He doth possess something as, indeed, He possesseth all things , yet nothing comprehends Him, but what doth originally arise and spring from Him ; as, namely, the soul in the similitude of God.

Besides, all my writings are like unto a young scholar's that is going to school ; God hath, according to His will, brought my soul into a wonderful school ; and in truth I cannot ascribe or arrogate anything unto myself, as if my selfhood were, or understood, any- thing.

Jakob Böhme

No man must conceive higher of me than he seeth ; for the work in my studying, or writing, is none of mine ; I have it only according to the measure as the Lord is pleased to give it me; I am nothing but His instrument, whereby He efifecteth what He willeth. This I relate imto you, my beloved friends, for an instruction and information, lest any should esteem me otherwise than I am, namely, as if I were a man of high art and deep understanding and reason, for I live in weakness and infirmity, in the childhood and simplicity of Christ ; and my sport and pastime is in that child-like work which He hath allotted to me ; yea, I have my delight therein, as in a garden of pleasure, where many noble flowers grow; and in the meantime I will joy and recreate myself therewith, till I shall again obtain the flower of Paradise in the new man.

But because, dear sir, and beloved friend, I see and perceive that you are a seeking in this way; therefore I write unto you with diligence my child-like course, for I understand that you make use of divers authors and writings, concerning which you desire my judgment, the which I shall impart unto you as my fellow-member, so far as God hath given me to know, and that only in a brief and short comprisal: And this is the answer I give unto you, viz.

How can he judge of divine matters in whbm the spirit of the Lord is not? The spirit of the Lord doth alone try, prove, and judge all things, for to him only all things are known and manifest ; but reason judgeth outwardly, and one reason doth always square its judgment and opinion according to another ; the inferior judgeth and censureth as his grand superior, the layman as the doctor, and yet none of them doth apprehend the sense, mind, and truth of the Lord without the spirit of God which judgeth in man and respects no man's person: For God bringeth not a new or strange spirit into us ; but He openeth with His spirit our spirit ; namely the mystery of God's wisdom which lieth in every man according to the measure, manner, and condition of his internal hidden constellation ; for Christ said, My father worketh mid T also work.

Now the Father worketh in the essence of the soul's property, and the Son in the essence of God's own image, that is in the divine similitude, or harmony. The property of the soul belongeth to the Father, for Christ said. Seeing then the property of the soul is from eternity, of, and from the Father ; therefore He hath wrought in it from eternity, and still worketh in that same image to eternity, light and darkness, to either of which the will of the soul's property doth incline and give up itself.

Seeing, then, the Father's property or wisdom is unmeasurable and infinite, and that He being the wisdom itself worketh, and yet through His wisdom all things do arise ; thereupon the souls of men are diversely constellated ; indeed they arise and originally proceed out of one only essence, yet the operation is diverse and manifold ; all according to God's wisdom: Now the spirit of Christ openeth the property of every soul, so that each speaketh from its own property of the wonders in the wisdom of God.

For the spirit of God maketh no new thing in man, or it infuseth no strange spirit into him; but He speaketh of the wonders in the wisdom of God through man, and that not from the eternal constellation only, but likewise from the external constellation ; that is, through the spirit of the external world, He openeth in man the internal constellation of the soul ; that he must prophesy and foretell what the external heaven worketh and produceth ; also, he is driven to speak through the Turba Magna, as the prophets have many times spoken, and denounced unto the people their punish- ment which by God's permission through the Turba Magna should come upon them for their violence and sinfulness [and their bitter imprecations, wicked contentions, and wrathful indignation in their envious will, one against another, do awaken the sword of anger in the Turba Alagna].

And I say further, that all those precious men, who have been illuminated of God some of whose writings you may have at hand , have spoken from their manifestation and revelation, each according to his apprehension or the model of his capacity ; yet the centre is the soul, and the light is God ; the revelation is wrought, and brought to pass by the opening or manifestation of God's spirit, through the constellation of the soul.

All the prophets, from the beginning of the world, have prophesied of Christ in different forms, one thus, and another so ; they have not all concurred in one style, phrase, and form ; but each according as the spirit of God hath revealed to him in the eternal constellation of the soul, yet they have all spoken out of one centre and ground. And even so it is now-a-days, the children of God speak all from the revelation of Christ's spirit, which is God's ; and every one according to his capacity, or that idea of wisdom which is formed in his mind ; and therefore I put you in mind as a friend, and exhort you not to hearken after the vain babbling and prating of reason, or to be moved at the proud censure and judgment of the same, so as thereby to condemn or despise the gifts of any man, for he that doth so, contemneth the spirit of God.

These authors which you mention and others besides con- cerning which you desire my judgment, whom I have not read all, but in part I desire not to judge [or despise them], God forbid: I judge none, and to condemn any is a false and idle arrogancy, and vain prating; the spirit of God Himself judgeth all things ; if that be in us, what need we care for prating, I much rather rejoice at the gifts of my brethren ; if they have had other manner of gifts to hold forth than I, should I therefore judge them?

Doth any herb, flower, or tree say unto the other, thou art sour and dark, I will not stand by thee? Have they not all one mother whence they grow? Even so all souls proceed from one, and all men from one ; why then do we boast and glory to be the children of God, notwithstanding that we are more unwise than the flowers and herbs of the field ; is it not so with us? Doth not God impart and reveal His wisdom to us diversely?

The true trial of God's children is this, which we may securely and safely follow, namely, an humble heart, that neither seeketh nor honoureth itself, but continually seeketh the good of his brother in love ; that seeks not after its own profit, pleasure, and applause, but after righteousness and the fear of God. The plain and single way to come unto God is this so far as is made known to me , viz. And albeit that reason siiggesteth doubts whereby a sinner is terrified, and stands amazed and astonished at the anger of God , yet let the will only in all simplicity and unfeigned sincerity directly cast itself into the mercy of God, and wholly lie down and shroud itself in the suffering and death of Christ, and surrender itself to God through Christ, as a child that betakes itself unto the lap of the mother, which willeth to do only that which is the will of the mother — it doth only cry and call unto the mother, it always hopes to receive its refreshment from the mother, and it only longs after the breasts of the mother ; — even so must our desire be wholly and only turned and directed to our first mother, from whom we in Adam departed and went into self-will.

Unless you be converted and become as children, you cannot.

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Also, you must be born again that is, we must wholly disclaim and depart from our own reason, and come again into resignation [and self-denial] into the bosom of our mother, and give over all disputings, and, as it were, stupify or mortify our reason , that the spirit of the mother [viz. And if we will be taught and driven of God, then we must arise again from the cradle and wholly submit and give up ourselves unto Him, that so God's spirit may be in us wholly, both the will and the deed — that we may acknowledge the knowledge to be His, and not ours — that He only may be our linowing. We must take no thought or solicitous care what we are to know, and how we will know, but we must merely enter into the incarnation and birth of Jesus Christ, and into His suffering and death, and continually, with all willingness, tread in His footsteps and follow Him, and think that we are here only upon our pilgrim's path, where we must walk through a dangerous way, and enter again in Christ on the narrow way, into our native country, whence Adam hath led us astray.

In this way only lieth Xht pearl of tke mysferium magnum [or the jewel of the Great Mystery] — all studying, book- reading, seeking, searching, and grounding [on our received principles or orthodox apprehensions'] besides, and, without this way, are but dead means, and obtain not the virgiris crown [or the pearl of Sophia'], but gather together heaps of thistles and thorns, which sting and gall the children of God. He findeth all things [in, and for man]. I have no controversy with the children of God, by reason of the variety and diversity of their gifts. I can reconcile them all in myself [I can make a good construction and understanding of them fo myself].

I only bring them to the centre, and there I have the proof and touchstone of all thiags. Now, then, if you will imitate and follow me, then you shall find it so by experience, and after- wards, perhaps, better understand what I have written. A real true Christian hath no controversy or contention with anybody ; for, in the resignation in Christ, he dieth from all contro- versy and strife ; he asketh no more after the way to God, but wholly surrenders himself to the mother, namely, unto the spirit of Christ; and whatsoever it doth with him it is all one to him ; be it prosperity or adversity in this world — life or death — it is all alike unto him ; no adversity or calamity reacheth the new man, but only the old man of this world.

With the same the world may do what it pleaseth: This is my way, my dear friend, in which I walk, and in which I must know without my fore-knowledge. I do not purpose, premeditate, and muse aforehand what I am to write or speak, but I submit and resign myself to the knowledge of God. He may know in me what He pleaseth ; and in such a way as this I have obtained a pearl, which I esteem of greater worth than the whole external world.

And though it fall out many times that the children of God are contrary one to another [or clash together] in their knowledge, yet it proceeds only from the ttirba of the external reason which is in all men ; and God permitteth it that man might be proved and exercised, and by praying and pressing unto God he might more earnestly and fervently enkindle his spirit; and then the spirit of God ariseth in the mystery of the humanity, like a burning and shining fire, and all must serve for the best to the children of God.

When they shall come to that place, it will be with them as formerly; and they must, however, live under the yoke of Christ. God is in heaven, and the heaven is in man; and if man desireth to be in heaven, then must heaven be manifest, and revealed in him ; and this must be wrought and brought to pass by earnest, serious repentance and hearty resignation, or unfeigned self- denial; and this they may do as well at home in their own places.

That which they think to run from, they are like to run into. It would be more acceptable to God to walk at home in a godly, divine way, that others might take example by them. It is the way of the children into God's kingdom, and more- over their way is Revuca [to revoke or recall themselves], and this they themselves make show of, but privately they are as they were before.

I would to God it were in earnest with them, as they pre- tend and give forth, and then I would commend the same also ; but to slander, contemn, and despise others is nothing else but Babel, the world is already full of such people, after such I run not. Concerning John Weyrack Hans Weyrack , so far as I can see by these his writings, he may be one that walketh in the love of God ; if this his way be held in the real sincerity of the heart, but that he taunteth and dispraiseth others, by reason of the knowledge of the light of nature, it showeth that he hath no knowledge therein, and his gifts reach not thither ; and because he hath no such gift, we must pass it over, and yet for all this esteem of him as a true and honest brother ; for God produceth His gifts not only in simplicity but in many in a high strain [or in a deep grounded understanding or 40 THE EPISTLES OF JACOB BOEHME: J for He is only high, and ordereth and directeth all His works as He pleaseth.

If the same authors were alive at this present, it may be they might have written in some points more clearly, and in another form ; albeit for their time they have done enough, and they are in no wise to be despised and rejected, although some points might be amended. But their doctrine concerning the Union of the Deity and Humanity is very clear ; and we may see how God's spirit hath been in them, but reason turns all things to the worst, and by its false expositions and logical glosses, wresteth them to a perverse sense.

Swenckfelt stumbleth at this point, in that he holdeth Christ to be no creature ; he hath not as yet comprehended the principles, and therefore it is impossible for him to distinguish how and in what He is no creature, for in respect of the Deity He is no creature, but in respect of the heavenly essence concerning which He said, That he was come from Heaven, and was also in Heaven He is in the humanity creatural, and without the humanity uncreatural. As we men live in the four elements, and we ourselves are the property of the four elements, and they are in us creatural, and without us they are uncreatural, and yet the unformed, uncreaturalised elements without us in whom we live, and the formed creaturalised elements within us are but one thing ; and so it is in the person of Christ.

The whole angelical world which is the second principle is His bodily being or personal essence, and as to the heavenly essen- tiality in the person of the humanity it is creatural, and without, the person uncreatural, for He is the Father's Heart and Word, and the heart is everywhere in the Father ; so that where His heart is, there is also heaven, and the divine essentiality environed with the complete fulness of wisdom.

And the third principle which is the external kingdom of this world, which God through His wisdom hath brought forth out of eternity is also creatural in Him ; for the whole Deity hath manifested itself in the man Christ: Also Weigelius writeth, that Mary is not the daughter of 'jFoachim and of Annah, and that Christ assumed nothing from us, but that she is an eternal virgin ; and this indeed is true in respect of the mark or sign of the covenant, according to the virgin of the divine wisdom. But what should this avail me? Except this, Weigelius writeth also of the new birth and of the union of the humanity in Christ very well with us, the which to speak of here I omit, because I have written clearly and punctually thereof, and I neither contemn nor despise his writings, nor those that read them.

Doth not a bee gather honey out of divers flowers? As the despiser and mocker useth to do: Men contend and controvert much about the shell [or outside of knowledge and religion] but regard not the precious sap [of love and faith] which serveth and availeth to life. What good doth knowledge do me, if I live not in and ac- cording to the same?

The knowing, and also the will and real per- formance of the same must be in me. The mantle of Christ's suffer- ing and satisfaction which men do now usually put about them shall become unto many a snare and hellish fire ; in that they will only tickle and flatter themselves with the merits and satisfaction of Christ, and still keep their cunning hypocrisy and wickedness.

You must become like children if you will see the kingdom of God. Not only to contend and dispute about know- ledge [and opinions], but you must become a new man [a new creature] which Hveth in God in righteousness and holiness. The wicked one must be cast out, and Christ must be put on.

And then we are buried in His death — in and with Him — and do arise again with Him, and live eternally in Him. I am at variance with none, but only against the wicked, and him the spirit rebuketh to his face. This I desire to let you know, and my intent is sincere and upright towards you.

As for my books, you may easily get them I suppose if you have a mind to them ; for Christianus Bernard, Customer at Zagan. If you make him acquainted with it he will not deny you, but if not, then I will help you to them in another way. You may also have them of Mr. Christianus Bernard, if you desire them of him ; and you cannot get them nearer at hand. I will write unto him that he shall lend them unto you, for I have mine seldom at home. Yet, in case you get them not, I will, as soon as I can get them home, lend them you one after another.

The several books, and the titles of them, are these: The second is a great book of an hundred sheets. The same is a key and an alphabet for all those who desire to understand my writings. It treateth of the creation, also of the eternal birth or generation of the Deity, of repentance, of the justification of man, of his Paradisical life; also of the fall, and then of the new birth, and of the testaments of Christ, and of the total salvation of man. Very profitable to be read, for it is an eye to know the wonders in the mystery of God. Thirdly, a book of The Threefold Life.

The same hath sixty sheets. It showeth the whole ground of the Three Principles. It serveth every one according to his pro- perty constellation, inclination, disposition, complexion, profession, and condition.

He may therein sound the depth and the, resolve of all questions, whatsoever reason is able to devise and propound. It is the most necessary to serve your turn. You would be soon weary of all contentious books, if you entertain and get that into your mind. It hath twenty- eight sheets ; it treateth of all things which are necessary for a man to know. The fifth book hath three parts ; the first part is concerning the Incarnation of Christ ; the second part is very deep and profound, treating of Christ's Passion, Suffering, and Death, and how we must enter into Christ's death, and both die and arise again in and with Him, and why Christ was to die, wholly brought forth, enlarged, and confirmed out of the centre, through the Three Principles, very deep.

The third part is the Tree of Christian Faith, also demonstrated through the Three Principles, very profitable to be read. The sixth book, or part of these writings, are the six points treating of the greatest depths and secrets: Seventhly, a small book For the Melancholy, being written for the tempted and afflicted in spirit, showing whence sadness and dejectedness of soul cometh, and how the same may be resisted and remedied. Eighthly, a very deep book, De Signatura Rerum [concerning the signature of all things,] and of the signification of the several forms and shapes in the creation ; and it showeth what the beginning, ruin, and cure of everything is ; this entereth wholly into the eternal, and then into the temporal, inchoative, and external nature, and its form.

These are my books, besides some small treatises which I have given here and there, and have kept no copy of them ; for I have no need of them for myself; I have enough in my three leaves. If my occasion permit me for I must oftentimes take jour- neys, by reason of my affairs , then I myself will call upon you so soon as I come that way ; it was my full intent to have seen you at Weyko after Easter, but God disposed it otherwise ; by His provi- dence I hght upon another man, who led me out of that intended way to one who had need of me ; so that afterward I understood that my way was from the Lord.

Balthasar Walter stayed the last winter and spring with the Prince Augtcstus of Tanhalt at Peltzka ; and hath written unto me from thence. Now he is with the Earl of Gleyken. Ezekiel Meth is also at the same court, yet they be not both of one mind, as the letter of Balthasar showeth, which I re- ceived three weeks since.

If you have a desire to write, and there goeth no messenger this way, be pleased to send to Christianus Bernard. If you find anything that is too hard and dark to be under- stood in my writings, I pray set it down, and let me know it, and I will make it plainer unto you, that you may understand it ; for the wise and full taught, who are high, and advance themselves in their own knowledge, who can go alone, and are rich aforehand, I have written nothing ; but only for the babes and sucklings, who suck on their mothers' breasts, and would fain learn.

He that can understand it, let him understand it ; but he that cannot, let him not censure and cavil at it, for such cavillers and deriders I have written nothing ; I have written for myself. But if a brother thirsteth, and asketh water of me, to him I give to drink ; he shall experimentally find and feel what I have given him, if the Lord vouchsafe him the drinking; and I commend myself to your favour, and us all into the pleasant and gracious love of Jesus Christ. Dated at Gerlitz, on the day of Mary's Ascension, 1. The name of the Lord is a stro?

OBLE LORD first wishing to you the grace of God, and all health and happiness , being informed that you bear a great delight, love, and affection to my writings, which hitherto have been unknown to you, I must answer you that the same likewise is a much greater delight and surpassing joy in my spirit, because I understand that God doth drive and carry on His work in such great and high persons, which is not a thing commonly to be found in the world, for the temporal honour and pleasure of this life is an hindrance to it.

But I can very well perceive in what manner God's Spirit hath touched and awaked your nolle heart, in token whereof you have bestowed so much pains and cost upon this work, which was written by a very simple and plain hand, without any art or great under- standing [or large capacity in literal endowments,] but only in the knowledge and manifestation of the gifts of God ; and, moreover, it was not the intent of the author that it should come into the hands of so high persons, because he wrote it only for a memorial to himself, to stir and rouse up himself from the dark and drowsy sleep in flesh and blood, and not out of an intention to make such a work.

And he considered the evil nature and its working influences, and oftentimes the deceit of the devil, and the anger of God, and also the love and mercy of God, where, indeed, many a storm and strong encounter was held against reason, and also against flesh and blood and the devil, and all in a powerful driving and instigation of the spirit, till at last a most precious garland or diadem was set upon his head, which this hand cannot set down in writing ; but I rather wish that the reader of this Epistle might find it by experience, and then he should understand what the sweetness of God is, and not so much marvel why a layman should undertake to meddle with such things [or write of such mysteries].

Therefore I say now, that when the precious grain of mustard seed was sown, this work was brought forth to be written, which was then beheld as in a mystery couched very deep, without a sufficient comprehension, yet with exceeding joy, as this work being the first book showeth, where the great mysteries are set down very simply, without sufficient explanation and expression, and in much abbrevia- tion and defect, like a sudden shower that passeth by, whatsoever it lighteth upon it hitteth, even so likewise the spirit of the wonders.

Thus the precious grain of mustard seed sprung up again under all dispraise, contempt, disdain, and derision, as a lily, and returned with an hundred-fold increase, and also with deeper and more peculiar knowledge, and came forth again in a fiery instigation or forcible driving. But my external man would write no more ; it was somewhat discouraged and timorous, till it came so far that the internal man did captivate and overpower the external, and even then the Great Mystery did appear, and then I understood God's counsel, and cast myself upon His will ; also I would not invent or feign anything out of reason, neither would I give way and place any more unto reason ; but resigned my will to God's will, that so my reason might be as it were dead, that He the Spirit of God might do and work what and how He pleased ; I willed nothing in reason, that it might be alone His will and deed.

And when this was done, then the internal man was armed, and got a very faithful guide, and to Him I wholly yielded my reason, and did not study and invent anything, neither did I give reason leave to dictate what I should write, save only that which the Spirit did show me as in a great depth and full Chaos in the Mystery; yet without my sufficient comprehension, for the creature is not as God that doth, and comprehendeth all things at once in His wisdom. And there was then a purpose in me again to write something, and in the space of nine months three books were made, the one concerning the three principles of the divine essence; that is, of the Being of all beings, wherein the great mystery hath somewhat opened and revealed itself, and therein are many excellent things contained much deeper than in this first work [viz.

After this there was one made containing sixty sheets, which treateth of the threefold life of man, and also of the whole creation, a great open gate of the mystery, and 'tis even a wonder that sur- passeth and goeth beyond the reach of all reason, at the which I myself in my reason do wonder and marvel what God intendeth to do ; that He useth such a mean instrument to such weighty matters, for therein are revealed and laid forth the mysteries about which 48 THE EPISTLES OF JACOB BOEHME: And then, Thirdly, there were forty questions sent to me of a learned and an understanding man who also is a lover of the mystery, and a great friend of the same, who exhorted me to answer them according to these gifts and spirit, which indeed are very high questions, and they contain in them the great depths and secrets of the original of the soul, and all the secrets or mysteries of the mystery, whereupon there is such an answer brought forth, at which the world might well rejoice if the anger, iniquity, and malice of the devil did not hinder it, yet the counsel of God must stand.

Now because I perceive that your noble mind and heart hath a singular hunger and thirst after such mysteries, and regard not the world which despiseth such mysteries ; therefore I acknowledge the counsel of God herein, and it is my bounden duty to impart the same to you ; for to the children belongeth bread, they are worthy of it, but the pearl must not be cast before swine, for my spirit and mind showeth me sufficiently that your honour searcheth not after such things out of curiosity, but from the instigation and guidance of the Spirit, which many times leadeth Peter to Cornelius, that he may tell and declare to him the words of eternal life.

And though I am a stranger, and very simple, yet your desire and will doth embolden me to write to your honour, albeit with a simple hand [in a plain and coarse phrase and style] but God's gifts are not bound to any human arts , and I am the more bold with you, because I perceive that your noble heart appeareth so low and humble as to send to me, who am but a mean and abject person ; but seeing 'tis thus, I do likewise assuredly hope that the Spirit of God shall open the doors and gates of the mysteries for the soul, and grant a right understanding to apprehend and know His wonderful gifts, the which I heartily wish to your honour.

My writings will seem somewhat strange to you, for in some places the zeal is vehement or earnest, especially against Babel and the Antichrist, who is known by God in His anger [or come up in wrath to remembrance] ; therefore I say that I could not, nor durst not, write otherwise than the same was given and indited to me. I have continually wrote as the Spirit did dictate it, and did not give place to reason [or to the wisdom of the natural and astral spirit]. He trieth the heart and reins, and proveth the thoughts of men; moreover, he doth hereby intimate and declare the last yudgment; that He will try and examine every heing through the fire ; and I could not, neither might I write at all even in the fiery instigation except I did set it down as the Spirit did represent it ; therefore I have made it for a memorial to myself, I have no further intention therewith.

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It hath the sign of truth and righteous- ness in itself; it hath all virtues lying in hope; there is no fear of God's anger in it; it affordeth a very joyful hope, and ratifieth and assureth the same; and it confirmeth the soul to be the child of God. This garland is a virgin, and a chaste purity, and divine beauty; a joy of the life, it comforteth and rejoiceth the mind in affliction, it goeth along with man into death, but it hath no death or dying in it ; it liveth from eternity, and it is a guide into heaven, and it is the joy of the angels ; its taste is more precious and pleasant than all the joys of this world; and he that once obtains it, esteems it higher than all the goods and riches of this world ; it cannot be paralleled but only with the Deity, but it lieth hid in a dark valley ; the world knoweth it not ; the devil blows against it as a storm of 50 THE EPISTLES OF JACOB BOEHME: Such a garland is set upon him that seeketh after it with earnestness, and wholly resigneth up himself unto it, but not his self-reason in flesh and blood doth obtain it, as my writings do fully testify ; for what is therein written, the author hath known by ex- perience ; there is no strange hand or spirit foisted in.

I write not this for my own vain glory my boasting is only in God , but for a rule and direction to the childrenof God, and that they may know what reward God giveth to those who put their trust and confidence in Him, and regard not the dispraise and contempt of the world. I do likewise wonder how you, and many more in Silesia, have gotten my writings, for I have no acquaintance with any of them ; and I am so close in respect of publishing of them that the citizens here about me know nothing of them, save only of the first part, which was perforce taken from me; which by means of a person in the mystery of Babel who persecuted it out of envy was proclaimed among them for heresy; which notwithstanding they never read, neither was it examined ever as it was meet.

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Indeed, I never asked any man's advice about it, or ever committed it to the censure and judgment of man to this very hour, but commended it to God ; yet hereby I know and acknowledge the way of God ; and likewise, I understand that it is not known only in Silesia, but also in other countries, without my foreknowledge; and I must even say, that he that hath so persecuted it, he hath thereby published it, for my intent was to keep it by me as long as I lived; and I wrote it for myself only.

But what God purposed in His counsel is now manifest, and it shall yet appear more clearly when the two last books The Three Principles and The Three-fold Life shall be read, at the which I myself in the external man do exceedingly wonder and marvel what God intendeth, and will do ; for I acknowledge myself to be alto- gether unworthy and ignorant, and yet the greatest and deepest mysteries are revealed to the internal man, which I give you and other lovers of God in humility to consider of; for in truth I cannot at all say that it is the work of my understanding or reason.

But I acknowledge it to be a wonder. Though I cannot say that I have learned or comprehended it, but as long as the hand of God stayeth upon me I under- stand it ; but if it hides itself, then I know not my own labour, and am made a stranger to the work of my own hands ; whereby I may see how altogether impossible a thing it is to search out and appre- hend the mysteries of God without God's Spirit ; therefore I ascribe and attribute nothing to myself; it is not my work, I desire not any human applause and honour for it.

I am only a simple, mean instrument, God worketh and maketh what He pleaseth ; what God willeth, that I will also ; and whatsoever He willeth not, that likewise I will not ; if it be His will for me to know anything, then I will know it ; but if He willeth it not, then do I so also. I have cast myself wholly into Him, that so I may be safe and sure from the devil. Lastly, I in treat you to conceal my name among the learned, for I know that a mean layman is accounted but ridiculous and con- temptible with men learned in scholastic art ; and though God hath His children also among them, yet I care not for having my name put upon it, or authorised upon me ; for the praise belongeth to God, who is the giver.

I do not seek to make myself thereby a great and glorious name ; but Christ is my reward, my name and glory, and I hope to have the glory of it in the life to come before angels and men, and to rejoice therein with the saints in Christ, as my writings- sufficiently testify. Concerning the book Aurora, which your honour hath sent me to peruse, I have read some of it over, and find that it is- my work, and well copied out ; but some syllables are left out for brevity sake, and yet the sense and meaning is not thereby dimin- ished ; I am well contented for all that, seeing so far as I have perused in haste I have found no addition, but the great mysteries are couched therein very deep ; they were understood and appre- hended by the author, but it was not very feasible for reason to- comprehend it at the first time, although it was known in the depth well enough, yet the author was not accustomed to it; when the heavenly joy met him, then he only followed the Spirit's guidance, but the wild nature is not presently regenerated [or made a new creature].

Indeed, if a kernel be sown there groweth a tree ; but if the virtue be great [if the power of the resolution be strong, and the practice sincere and constant] the tree groweth up the sooner, and is the sooner known. In the other three books you shall find the mysteries more clearly, and so throughout, the further the deeper ; each book from the first is grounded ten times deeper; so that the fourth is a very clear mirror, wherein the great mystery is sufficiently and visibly seen and understood, yet only of its children ; reason shall remain blind, for the Spirit of God dwelleth not in the outward principle, but in the inward ; and proceedeth forth from the inward into the outward [principle of this world], yet the outward doth not comprehend him.

But, sir, I must tell you that the book Aurora was not finished, for the devil intended to make a bon-fire of it, because he saw that the day would break forth in it ; but for all that, the day hath even overtaken the Aurora [or morning], so that it is already clear day ; there belong yet about thirty sheets to it ; but because the storm did break them off, it was not finished ; and in the mean- time it is grown daylight, and the morning is extinguished ; and since that time the labour hath been to bring forth the day: But thus it was published without my knowledge, consent, and will, and that by the persemtors themselves, the which I acknow- ledge to be from the providence and appointment of God ; for I had no copy of it for myself; neither did I ever know those that have it, also I have it not myself, and yet it hath been copied out; and brought to my sight and hands four times already ; so that I see that others have published it ; and I esteem it a wonderful work, that the grain groweth against the will of the enemy: I see it well enough, but I have no manual opei-ation, instiga- tion or art unto it ; but I only set forth an open mystery, whereunto God shall stir up labourers of His own ; let no man seek the work from me, or think to get the knowledge and operation of the philosopher's stone [or universal tincture from me], and though it is known clearly, and might be opened more clearly, yet I have broken my will, and will write nothing ; but as it is given to me, that so it may not be my work, lest I should be imprisoned in the Turba.

But it cannot be, and therefore there is more than one book made ; more than one philosophical discourse, and throughout deeper, so that what could not be contained in the one might be found in the other, and it were well that at last, out of all, only one might be made and all the others done away [or laid aside], for the multiplicity and plurality causeth strife, contrariety, averseness, and wrong apprehensions by reason of the sudden catching conceits, and conjectures of the reader; which knoweth not to try and discern the Spirit, which useth such wonderful phrase, where oftentimes reason supposeth that it contradicts itself ; and yet in the depth it is not contrary at all.

Out of which misunderstanding [or feigned glosses of reason and literal outward art upon the writings of holy men] the great Bahel upon earth hath been brought forth, where men contend for nothing but about words ; but let the spirit of understanding in the mystery alone, but its end and number is found and committed to the Turba ; for the beginning hath found the limit, and there is no more any withholding and staying [of the wrath of God upon Babel] ; it cannot be quashed by any power or force of arms.

I speak not of and from myself, but from that which the Spirit showeth, which no man can resist; for it stands in its omnipotence, and depends not on our weening and willing, as the fourth book the Forty Questions of these writings doth exceeding deeply declare, which is strongly grounded in the light of nature, and can be demonstrated in all things. And herewith I send you the fourth part, being the Forty Questions, and therein you may behold yourself, and at the next opportunity I will send you the second and third parts, if you desire to have them ; and I pray to return it to me again by the next occasion, for I will send it to him who framed and sent me the questions ; and so I commend and commit you to the love of God, heartily wishing that God would illuminate your noble heart, and give you rightly to understand the sense and meaning of the author in the internal principle, with all temporal and eternal welfare.

Yours in the love of J. Light, Salvation, and Eternal Power flowing from the fountain of the heart of Jesus Christ be our quickening consolation. Beloved brother, I received of Mr. This the divine light doth at present set before our eyes, and exhorts us to return with the lost son and enter into the true Zion. Not with historical supposals, opinions, or blind persuasions, as if we had apprehended and understood the same very well ; this is not Zion, but Babel, which confesseth God with the mouth and maketh devout speeches to Him from the lips, but in the heart hangeth unto the great Babylonical whore, unto the dragon of self- love, pride, covetousness, and pleasure, and yet will set forth herself as if she were a virgin.

No, this is not the virgin in Zion, it must be seriousness. We must be born of God in Zion, and know and also do His will. It took him two years to finish his second book, which was followed by many other treatises, all of which were copied by hand and circulated only among friends.

The report of the meeting was that:. A nobleman, Sigismund von Schweinitz, did that. The Council gave him warning to leave the town; otherwise the Prince Elector would be apprised of the facts. He thereupon promised that he would shortly take himself off. In Dresden he was accepted by the nobility and high clergy. However, he fell terminally ill with a bowel complaint forcing him to travel home on 7 November.

He died on 17 November He also developed a following throughout Europe, where his followers were known as Behmenists. There are some serious departures from accepted Lutheran theology, however, such as his rejection of sola fide , as in this passage from The Way to Christ:. For he that will say, I have a Will, and would willingly do Good, but the earthly Flesh which I carry about me, keepeth me back, so that I cannot; yet I shall be saved by Grace, for the Merits of Christ.

I comfort myself with his Merit and Sufferings; who will receive me of mere Grace, without any Merits of my own, and forgive me my Sins. Such a one, I say, is like a Man that knoweth what Food is good for his Health, yet will not eat of it, but eateth Poison instead thereof, from whence Sickness and Death, will certainly follow. God exists without time or space , he regenerates himself through eternity.

The Holy Spirit is the living principle, or the divine life.

The Epistles of Jacob Boehme - Jakob Böhme - Google Книги

Free will becomes the most important gift God gives to humanity, allowing us to seek divine grace as a deliberate choice while still allowing us to remain individuals. He also believed the incarnation of Christ conveyed the message that a new state of harmony is possible. This was somewhat at odds with Lutheran teachings, and his suggestion that God would have been somehow incomplete without the Creation was even more controversial, as was his emphasis on faith and self-awareness rather than strict adherence to dogma or scripture. Before the birth of Christ, God recognized himself as a virgin.

This virgin is therefore a mirror of God's wisdom and knowledge. Unlike Luther, he does not address himself to dogmatic issues very much, but to the human side of Mary. Like all other women, she was human and therefore subject to sin. Only after God elected her with his grace to become the mother of his son, did she inherit the status of sinlessness.

Mary is "blessed among women" but not because of her qualifications, but because of her humility. Mary is an instrument of God; an example of what God can do: It shall not be forgotten in all eternity, that God became human in her. The true salvation is Christ, not Mary. The importance of Mary, a human like every one of us, is that she gave birth to Jesus Christ as a human being.

Christ must grow in us as he did in Mary. She became blessed by accepting Christ. In a reborn Christian, as in Mary, all that is temporal disappears and only the heavenly part remains for all eternity. He has in turn greatly influenced many anti-authoritarian and mystical movements, such as Radical Pietism [22] [23] [24] [25] [26] [27] including the Ephrata Cloister [28] and Society of the Woman in the Wilderness , the Religious Society of Friends , the Philadelphians , the Gichtelians , the Harmony Society , the Zoarite Separatists , Rosicrucianism , Martinism and Christian theosophy.

In addition to the scientific revolution, the 17th century was a time of mystical revolution in Catholicism , Protestantism and Judaism. Overall, although his writings did not influence political or religious debates in England, his influence can be seen in more esoteric forms such as on alchemical experimentation, metaphysical speculation and spiritual contemplation, as well as utopian literature and the development of neologisms.

On the "Mappa Mundi" that C. Lewis included at the beginning of his novel The Pilgrim's Regress , a region in the far South the area that, in the novel, symbolizes excessive emotionalism and moral and intellectual dissolution is identified as "Behmenheim".

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