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discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web THK BEQiri:ST OF ISAAC MYER RECEIVEJ) KKBKUAKY 1904 THK BEQUKST OF ISAAC MYER RJECEIVED FEBRUARY lJ)0-4 ■^ (/ita£ Mu^ THE — ^^-^ -.-J-- V WAY to CHRIST, Described In the following TREATISES: Of True Repentance. Of True Resignation.
Of Regeneration.
Of the Super-Sensual Life.
Written in the Year 1622, By JACOB BOEHME, of Goerlitz in Northern Germany.
CANTERBURY: Republished, with an Illustrated Memoir^ by G. MoRETON, 42, Burgate Street, 1894.
{Price Seven Shillings.) ^^^r^^' THE NEW YORK; PUBLIC LIBRARY' 285764 >«>■«■■■« PREFATORY MEMOIR.
THE materials available for describing the Life of JACOB BOEHME are but scanty, consisting for the most part of a few surprising incidents, some of which, were they not so well authenticated and narrated by himself, would be deemed to be fabulous and incredible — and these in- cidents, more or less paraphrased, have had to serve for the purpose of a Biography by successive Editors of his Works.
jACOn BOEHME, though by trade a Shoemaker, was a very remarkable man, and became the greatest Theosopher that has ever lived. His writings are not to be understood without considerable effort working in spiritual sympathy with his ideas, consequently, they have proved to be foolishness to multitudes, and but few have discovered, what has been called, the Pearl hidden within them.
Of Jacob Boehme's birth and, parentage, it is known that he was born in the year 1575 at Alt or Old, Seidenbergy a small market-town in Northern Qermany, now situated at the confines of the Prussian frontier; and within two miles of the principal town of Qoerlitz, which at that time was a place of much importance, and still forms a considerable business centre^ He was named after his father, and his Mother's name was Ursula; of whom he was not their only child, although neither the names of the other children nor any allusion to them beyond a ** dead brother," appears to be recorded. As a boy he was employed with other lads to tend the cattle and such similar occupation, as could be found for him near home. Even at that age he appears to have been of a pensive and dreamy dis- position and much inclined to reverie; nor was he of a robust form of constitution: to which even in manhood, he did not attain.
One of the earliest recorded incidents of Jacobus life is that which occurred to him while herding the cattle. It is narrated that one day at noon, having left his companions to look after the herd, he went to a hill close by called the Land's Crown, where a formation of the rock bore some resemblance to a cave, where, finding an opening through the brushwood, he entered, and saw a large wooden vessel filled with money: the sight of which so alarmed him that he ran back to his companions and told them of the occurrence; but although they at once returned with him, both the entrance and the fairy-Hke^raoney^-had! dis- appeared. Some years afterwards, as >J^ACOB/BOEp[ME J^i.miv Prefatory Memoir, self narrates, a " foreign artist '* found and appropriated the hidden treasure; and, in consequence, came to an untimely end.
The place of this strange occurrence is still known, and is one of the excursions from Qoerlitz. It is called the ** Landskrone," and is in reality a basaltic hill, on the summit of which an ancient Robbers' Stronghold formerly stood — which may to some extent account for the hidden treasure — and is now occu- pied by a castellated form of building, used as an Inn and a " Belvedere," from which an expansive view of the surrounding country is obtained.
As Jacob grew up and completed his elementary schooling, his father, not finding him sufficiently strong for agricultural work, apprenticed him to a Shoemaker at Qoerlitz^ where after he had worked for some time another singular incident occurred to him. We are told that his Master having temporarily left him in charge of the shop, a man, who was a stranger to Jacobs entered, and desired to purchase a pair of shoes. Jacobs not venturing to sell anything in his Master's absence, declined to serve him; but the Stranger becoming importunate about it, J(zcob offered them to him at such a price as would certainly save him harmless from his Master's blame, and would probably deter the Stranger from purchasing. The Stranger, however, paid the price de- manded and took the shoes; and having left the shop, he called to the lad, *^ Jacob, come outside," or, as some of his Biographers more dramatically render it, ^^ Jacob, Jacob, come forth!" which the lad did, so soon as he had recovered from his astonishment, when the Stranger thus addressed him: ^' Jacob, thou art as yet but little, but the time will come when thou shalt be great and become another man, and the world shall marvel at thee. Therefore, be pious, fear God, and reverence His Word; especi- ally read the Bible diligently where thou hast comfort and in- struction, for thou must endure much misery and poverty, and suffer persecution. But be courageous and persevere, for God loves and is gracious unto thee." The Stranger then pressed his hand, gave him a kind look, and departed — with the shoes.
It is questionable whether these incidents were not visionary with, rather than of actual occurrence to, Jacob Boehme; but the result of them was that his thoughts assumed a deeply religious form — far deeper than that of the mere '* Lutheran Faith" in which he had been brought up — which so operated upon him in the years to come that his Spirit was able to pene- trate into the innermost mysteries of Nature: to foresee and foretell what is^ now^ known as Electricity, with its immense possiljilitick; and.tilsoc to divine the three great Principles or first Laws^of Nature-^attnSction, equal resistance producing orbicular Prefatory ^Vlemoir.
movement, resulting in gravitation: which Principles, Sir ISAAC Newton, who was a diligent though unavowed Student of Boehm^s works, by reducing to a Mathematical Form, established that grand Theory of the Universe — the Solar System: which Thomas Carlyle described as the most perfect approach to a Theory that has ever been propounded.* Meanwhile, however, Jacob continued his shoemaking occupa- tion, although we are told that at times he worked almost un- consciously for days together, when his thoughts were in devout contemplation. At other times he did not hesitate to rebuke any loose conversation to which the other workmen might yield indulgence, which so irritated his Master that he discharged him from his service, and Jacob was obliged to set out as a travelling journeyman. In the year 1594 he returned to Qoerliiz, where he became a Master shoemaker, and married Catherine^ daughter of John Hunshman, a Butcher of Qoerlitz, About six years after marriage, Jacob's first Illumination occurred — the result, as he says, of strenuously clinging by Faith to the Promise of the Spirit to those who seek it — in the follow- ing manner: We are told that while one day sitting in his room he noticed a burnished pewter dish, which reflected the sunlight with such a degree of brilliancy that he was overcome with an inward ecstasy, and it seemed to him as if he could now look into the principles and deepest foundations of things. He believed that it was only fancy, and in order to banish it from his mind he went out into the fields about the Town. But here he remarked that he gazed into the very heart of things, the very grass and herbs; that actual Nature harmonized with what he had seen; and that he could distinguish the essences, uses, and properties in a manner that was to him a most wonderful insight or Revelation. He is said to have kept his knowledge of the occurrence very much to himself, and returning home continued to take care of his family and worked on in silence until the year 1610, when a further Illumination occurred to him, and of which he wrote a Memorial.
Of his insight into these Mysteries he says: " I never desired to know anything of the Divine Mystery, much less understood I the way to seek and find it. I knew nothing of it, as is the condition of poor laymen in their simplicity. I sought only after the Heart of Jesus Christ, that I might hide myself therein from the wrathful Anger of God, and the violent * Hah NM ANN also derived his principles of Homoeopathy from Jacob BoEHME, as described in the '' Signatura Rerum."
vi Prefatory Memoir, Assaults of the Devil. And I besought the Lord earnestly for His Holy Spirit and His Grace, that He would please to bless and guide me in Him, and take that away from me which turned me from Him; and I resigned myself wholly to Him, that I might not live to my own Will, but His; and that He only might lead and direct me — to the End I might be His Child in His Son Jesus.
" In this my earnest and Christian seeking and Desire (wherein I suffered many a shrewd repulse, but at last resolved rather to put myself in Hazard than give over and leave off) the Gate was opened to me, and 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 exceedingly admired, and thereupon turned my Praise to God for it.
** For I saw and knew the Being of all Beings, the Byss and the Abyss, and the Eternal Generation of the Holy Trinity, the Descent and Original of the World, and of the Creatures through the Divine Wisdom. I knew and saw in myself all the three Worlds, namely, the Divine, Angelical, and Paradisaical; and the Dark World, the original of the Nature to the Fire; and then, thirdly, the External and visible World, being a Procreation or External Birth from both the Internal and Spiritual worlds. And I saw and knew the whole working Essence, in the Evil and the Good, and the Original and Existence of each of them, and likewise how the 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 for myself, though I could scarcely apprehend the same, in my external man, and express it with the Pen."
The Memorial which JACOB Boehme wrote of his first Illu- mination is entitled " Aurora, or the Morning Redness;" but before the Manuscript was completed it was seen by Carl von Endern, a Nobleman of philosophical tastes, who, being very much interested in it, prevailed upon Boehme to lend it to him, and, having obtained the loan of it, he had several copies of it made, which thus got into general circulation. A copy also came into the possession of one who became a bitter Persecutor of Jacob Boehme; and who in that relation will ever be associated with him — GREGORY RlCHTER,the Primate or Chief Clergyman of QoerlitZy whose life-long resentment against Boehme appears to have already originated in an incident, ludicrous as it was trivial, which is related as follows: It appears that a Baker in Qoerlitz, desiring to make some cakes for sale at Eastertide, and not having any money with .f 1 [THE Mr. W ^ORK' Prefatory Memoir, vii which to buy the necessary meal, borrowed a Dollar from the Primate for that purpose. The cakes were made; and having sent the Minister a large one for a Thank Offering, the Baker sold the remainder and was able within a fortnight, to repay the loan. But the Minister having expected usury for even so small a sum and so short a period, and being a very passionate man, was greatly incensed against the poor Baker, and, cursing him» threatened condemnation to his soul. The poor Baker returned home much dejected and in superstitious despair of his Salva- tion, and, his Wife being related to Jacob Boehme, told Jacob of the incident, and begged his intercession with the Primate^ to whom Jacob at once went and interceded with, offering com- pensation for any injury sustained.
The Primate, on hearing of Jacob's mission, in great wrath, ordered him to leave the house, which orA^r Jacob at once pro- ceeded to obey, praying God to keep his Worship; but he had scarcely reached the door of the room when his Worship, who appeared to have been angered at Jacobus goodness and humility, threw his shoe at him as he departed. Jacob at once picked it up, and with much reverence and humility laid it at the Primate's feet, and with another prayer for his Worship departed, leaving him in a state of great anger.
The following Sunday the Primate reviled Jacob by name from the Pulpit, and informed the assembled and worshipping Council, much to their alarm, that unless JACOB BOEHME were expelled from the City, God in His wrath will destroy it as He did those who withstood Moses and Aaron. To all of this, Jacob who was a regular worshipper at the Church, listened with patience; and after the service, with much humility, asked the Primate in what manner he had offended; but he only abused him and ordered him out of his sight.
The next mormng Jacob was summoned to appear before the Council, who were in too much fear of the Primate to listen to Jacob's defence; and they sentenced him to instant and perpetual banishment, without one moment's farewell to his Wife and family. His reply was: " Yes, dear Sirs, it shall be done, since it cannot be otherwise; I am content," and as one of his Bio- graphers says, "he went out of the Town, spending the re- mainder of the day in a melancholy walk about the Town fields, and the night in what harbour we know not."
But the next morning the Councillors having somewhat recovered from their fear of the Primate, and considering that they had acted with undue severity against a man whose gentle bearing had evidently won their hearts, revoked the Sentence; and sent for Jacob Boehme, who was brought back into the viii Prefatory Memoir.
Town with honour. They, however, requested him to deliver up his Manuscripts, which he did; and forbade him to write any more; but, as a Shoemaker, to stick to his Last.
This occurrence, which was naturally much talked about, broi^ht Jacob Boehme into general notice, and procured for him the friendship and — as his shoemaking business gradually declined — the pecuniary assistance of many clever and influential men of that time, including Doctors and Chemists, who were attracted by the "Aurora": particularly of Dr. Walther, Director of the Chemical Laboratory at Dresden^ who had travelled in the East, and who was so much attracted by Jacob's writings, that he came and stayed at his house for three months, so that he might enjoy his uninterrupted conversation. It was this Dr. Walther who propounded the Forty Questions concerning the Soul which, with Jacob Boehme's replies — which were to the Doctor's great satisfaction — ^were published with Boehme^s other works. Another important friendship was that of Dr. Kober of Qoerlttz^ who afterwards attended Jacob BOEHME'S death-bed.
It is said that from these learned friends Jacob Boehme acquired the technical Latin terms which he uses in his works; and we are told that when he first heard from them the Greek word " Idea," he became as if electrified, and said, " I see a pure and heavenly Maiden." This is the Maiden whom he designates in his works as Sophia or Wisdom, and " who reflects the Glory of God, of the World, and of Man."
For some years following, Jacob, in obedience to the Councils' Injunction, abstained from expressing his thoughts in writing, which was a great hardship to him. He says, " I had resolved to do nothing in future, but to be quiet before God in obedience, and to let the Devil with all his Host sweep over me. But it was with me as when a seed is hidden in the Earth. It grows up in storm and rough weather against all Reason, For in winter-time all is dead, and Reason says, // is all over with it. But the precious Seed within me sprouted and grew green, oblivious of all storms, and amid disgrace and ridicule, it has blossomed forth into a Lily." At the expiration of seven years, owing to the urgent solicitations of his friends to set forth his Light, he resumed his writing, and in the few years following before his death he produced a wonderful series of works.
His book of " The Way to Christ " * was published by his * It is stated by the late Mr. Walton that some of the German editions of this book bear as a motto " Be earnest: be Earnest," which has therefore been perpetuated in this Reprint.
Prefatory Memoir. ix friends, and is the only one of all his Works that was published during its Author^s lifetime. Its publication appears to have further incensed the Primate Rkhter^ who assailed JACOB BOEHME from the Pulpit and the Press with the greatest abuse,* some of it being too bad for repetition. To these attacks Jacob BOEHME published his Defence, written, as one of his Biographers remarks, " with an earnestness that inspires holy awe, and at the same time with a most hearty gentleness and love," — good feel- ings which it is almost needless to say, were entirely lost upon the Primate.
The superstitious fears of the Councillors too, had again been taken advantage of by the Primate, and JACOB Boehme was brought before them. They dared not accept Jacob's defence; and extricated themselves from the difficulty by suggesting to him that, as he made himself liable to be treated as an Heretic by the Emperor, he should, for the peace of all concerned, go into a voluntary exile: which in two months' time he did, but before many months had elapsed he returned, for the last time, unmo- lested, to QoerlitZy to die.
On leaving Qoerlitz he was invited to the Electoral Court at Dresden, where he had, through his writings, become well known. It is stated that the Elector himself much admired him, and assembled all the chief Theologians and two Professors of Mathematics for a conference with Jacob Boehme, in order that they might express an opinion about him. After hearing him, Dr. Gerhard, who is regarded as a great dogmatist of that time, said: " I would not take the whole World and help to condemn this man;" and one of the other Doctors said: ** My good Brother, neither would I. Who knows what stands behind this man? How can we judge what we have not understood } May" God convert the man if he is in error. He is a man of marvellously high mental gifts, who at present can be neither condemned nor approved;" and these eminent men who ex- amined him, afterwards became his warmest admirers.
In England the opinion of those who read Jacob Boehme^S works was similar to that of the Theologians. Charles the First was a great admirer of them; and it is related that, after he had read Boehme's Answers to the Forty Questions concerning the Soul, he said: " God be praised that there are still men in exist- ence who are able to give from their own experience a living Testimony of God and His Word;" and it is to John Sparrow, * e,g, " There are as many Blasphemies in this Shoemaker's book as there are lines: it smells of shoemaker's pitch and blacking. May this insufferable stench be far from us."
i a Barrister of the Inner Temple, that we owe an excellent trans- lation oiBoehmes works into English, which he produced between the years 1646 and 1662.
It is stated that HENRY MoORE, a Professor at Cambridge^ was instructed to examine JACOB BOEHME's works and to report against them. He examined them, but, strange to say, he pronounced in their favour; although he owned there were some things in them which he did not then understand, and added, that those who treated Boehme with contempt were, in his opinion, ignorant and mentally blind. The Professor was convinced that Jacob Boehme had been specially awakened for the purpose of correcting and guiding those who believed merely in an external Christ, without regard to having the Spirit of Christ within themselves.
In the month of August, 1624, the Primate GREGORY RiCHTER died,* having had the mortification of seeing one of his sons become an ardent disciple of Jacob Boehme, whose works he had copied and circulated; and a few months later, the man whom the Prinriate had so ruthlessly reviled and perse- cuted also died.
As to the manner of JACOB BOEHME's death, it is stated that, while staying with a Nobleman in Silesia^ he was taken with a fever produced by gastric disease. At his request he was carried back to Qoerlitz^ where he was attended by his old friend, Dr. Tobias KOBER. On his arrival, he told his friend that he was dying, and that he was quite willing to die according to the Will of God, adding: " In three days' time you will see how God will make an end of me." This appears to have been on Thursday, the 14/^ November, i624.-(" On the following Sunday morning, shortly after midnight, he called his son Tobias to him, and asked him whether he could hear sounds of sweet music. Tobias said he could not; and his father asked him to open the door of the room so that he could the better hear it. He then asked the hour, and when told he said: " My time is not yet; three hours hence is my time" — as it proved. A little later he was overheard to say: " Oh, Thou * According to Dr. Martensen, who quotes from Frankenberg's Biography; but according to Dr. Hartmann, Richter survived Jacob Boehme. There does not appear to have been much difference between Richter and his successor in their treatment of Boehme, t There appears to be some confusion as to the date of Jacob Boehme*s death, by his Biographers. According to the " New Style " it occurred on Sunday, the I'jth November, 1624, as recorded on his gravestone; but according to the "Old Style" it occurred on Sunday, the z\st November^ in that year.
Prefatory Memoir. xi strong God of Sabaoth, deliver me according to Thy Will," and immediately afterwards, " Thou crucified Lord Jesus Christ, have mercy upon me, and take me to Thyself in Thy kingdom."
He afterwards gave his Wife directions as to his Manuscripts and other matters, and told her that she would not long survive him: which prediction was fulfilled, as she died of the Plague in the following year.
It is very beautifully related that towards the end his Spirit seemed to be kept from departing solely by the loving looks of his eldest son, who constantly attended him; but, at Six O'clock on Sunday morning, the \jth of November, 1624, he suddenly bade them Farewell, with a smile, and said, " Now I enter Para- dise " — the supreme moment arrived — and his Spirit was gone.
A FEW months before Jacob Boehme's death, in one of his Letters he wrote as follows: " That which my Native Country casteth away, other Nations will take up." His writings are now universally known, and there is scarcely a civilized country in the language of which they may not be found.
In personal appearance JACOB BOEHME is said to have been " somewhat mean," of small stature, with a low forehead, promi- nent temples, and aquiline-shaped nose, a scanty beard, grey eyes "sparkling into heavenly blue," a feeble but genial, voice. In his bearing he was modest and unassuming, patient under suffering, and full of gentle humility. His portrait in the Council Hall of Qoerlitz, from which the frontispiece to this volume* has been prepared, scarcely corroborates this description, and may be a modern idealism: it is however the authentically received portrait of him there. There is an engraving by Wolfe, which appears to be a more realistic portrait of Boehme, but of its authenticity nothing can be ascertained. It bears the German lines by Angelus, of which the following is a translation: ' N Water lives the Fish, the Plant in the Earth, The Bird in the Air^ in the Firmament the Sun. The Salamander must subsist in Fire, And the Heart of Qod is Jacob Boehme's Element.
^X\ It is grievous to relate that after JACOB BOEHME's death, the \ new Primate refused his body a decent burial, and the poor \d\ — — ■ \A * The illustrations to this Memoir have been prepared from photo- bo^ graphs specially taken at Goerlitz. The thanks of all whom they may interest are due to the Rev. G. H. Moxon, British Chaplain at Diisseldorf, for the trouble he has kindly taken in procuring the original photographs.
Councillors of Qoerlitz knew not what to do, confronted as they were by the Clergy and by the Populace, whose prejudices had been excited against Boehtne. The intervention of the Catholic Count Hannibal von Drohna was secured, who ordered the body to be buried in a solemn manner in the presence of two members of the City Council, which was done. It is said that the Primate's last characteristic act with regard to BoehmCy was to take medicine to avoid being obliged to preach the Funeral Sermon; and his Deputy began his address by expressing his disgust at the duty he had been called upon to perform.
It is related that some of Jacob Boehme's friends in Silesia sent a Cross, figured with occult symbols, for his Grave. On the top was a flaming symbol " with a Hebrew inscription, signifying IHSVH " with twelve golden rays. Below were the initials of his favourite Motto and a picture of a Child asleep resting upon a skull, signifying the regeneration by means of the mystic death, with an inscription: " Here rests Jacob Boehme^ born of Qod; died in Christy sealed with the Holy Spirit'^ On the right was a black Eagle upon a Mountain, with the word Vidi written beneath it; on the left was a Lion, with the word Vici; below was a Lamb, with the word Venu One of his Biographers thus explains the meaning of these words and symbols: " Veni, I came int(> the World; Vidi^ I saw Satan descend; Vici^ I conquered the Infernal," &c. But others might render their meaning as: Veni^ I came — with the gentleness of a Lamb; Vidi^ I saw — with the swift piercing vision of an Eagle; and Vici^ I conquered in up^ holding my convictions — with the courage of a Lion.
It is stated that this Cross was soon removed and destroyed by the Townspeople; whose descendants have, however, done ample honour to JACOB BOEHME's memory. In the year 1875, on the tercentenary of his birth, a Great Festival was held at Qoerlitz, at which thousands were present. His Portrait has been received and hung with honour in the Council Hall; his House is distinguished by having a plate affixed to^it, recording^ the fact that he lived and died therein; and over his Grave there has been placed a huge monumental block, which is, like his Works, sufficiently substantial to endure for Ages to come.
IT has frequently been asserted by very able Commentators upon Jacob Boehme, that to no one are his works essentu$l — with the exception of his " Way to Christ," which is th^ least metaphysical of any of them — any further than * i knowledge of Physics is essential to an Agriculturalistf J who without any such knowledge can cultivate the ground and I reap its fruits. In like manner the Christian can cultivate aH I Prefatory Memoir. xiii holy Spirit and reap its fruits without any knowledge of the Mysteries of Nature such as Boehme has penetrated and revealed to us.
Jacob Boehme's Works are, as the Rev. W. Law long ago asserted, "just as they should be for those that are fit for them," and this is the true standpoint from which to regard them. No one has ever studied them in vain; and Freher^ who is regarded as one of Jacob Boehme's most able Commentators, read all Boehtne's books in the original more than ten times over, though not without the greatest disgust imaginable in the begin- ning.
During Jacob Boehme's lifetime he was frequently questioned by his friends and followers in their anxiety respecting the state of the soul immediately after death; and upon this subject he has written some very impressive passages, as in a case where the Soul, not having passed through regeneration in this life, had at the hour of its departure clung by Faith to the Pro- i| mise of Forgiveness and Salvation. He writes: *' When the \ hour of Death approaches and the Conscience awakens, such a Soul trembles in great Fear of Hell, and would like to be saved; but there is only very little of the saving power of Faith within her, while before her is nothing but (a past of) injustice and falsehood, earthly lust, and the tears and sighs of the down- trodden. Her desire turns to a certain extent towards God, but the sins she has committed are in her way, and there arises in her a great doubt and unrest. Many a Soul then clings to the saving power, as it were by a thin thread. When, then, death actually occurs and separates the Soul from the Body, the poor Soul will then cling to that thread and refuse to let jj. go her hold of it, but all her essences are still deeply immersed i^ in the Wrath of God. She is tormented by her gross sins, and the thread of Faith (the umbilical cord) of the new-born being is very feeble. Therefore when the Bridegroom says * Come 1' the poor Soul answers 'I cannot, my lamp is not yet ready'; but she clings to the thread, and puts her imaginaion into the Heart hij pf God, and thus she becomes ultimately redeemed by the suffer- ing of the Christ in her from the pool of putrefaction.* "It is not possible to describe what kind of a Purgatory-f- toil ^}^ 21 Soul will have to pass through before, by means of her /^ little spark of love, she can enter into Eternal life. The World would not believe such a description; the World is too clever and likewise too blind to understand it. People cling for ever