Jacob Boehme

Jacob Böhme or Boehme (1575-1624) was a German clairvoyant who wrote several influential books that laid a foundation for theosophy and influenced streams of theology, philosophy and spiritual science into the following centuries.

Boehme was a simple man that was one day visited by a special person, a visit that changed his life. Rudolf Steiner explained that Boehme was inspired by a high Individuality that also inspired Bacon, Shakespeare and Balde.

Boehme's inspiration-clairvoyance is explained as 'second sight' and maps to the Sun-man type of clairvoyance, as opposed to the 'lower, astral' imagination or 'higher, higher mental world' intuition (1923-08-25-GA227) - see more on Stages of clairvoyance

His theosophy was very influencial and served as a beacon for other esoteric followers and teachers. Some famous pupils were ao: Johann Georg Gichtel (1638-1710), William Law (1686-1761), Friedrich Christoph Oetinger (1702–1782), and Louis Claude de Saint-Martin (1743-1803).

For an introduction to his teachings, read Jacob Boehme#1906-05-03-GA054

Aspects

• biographical
  • at age twenty-five in 1600, had a remarkable spiritual experience: "It was in the year 1600 when, during seven days, Jacob Boehme felt as if withdrawn from his physical body, felt as if he were in an entirely different world, felt as if, with regard to his soul, he was re-born. .. In the year 1600 he experiences a re-birth, feels himself transported into a spiritual world, into a 'kingdom of joy'." (1913-01-09-GA062)
  • started writing for himself in 1612 (on 'Aurora') which he never finished, then started writing again in 1618 and published 'The Threefold Life of Man' in 1620.
  • In the period 1620-1624 he delivered 25 works (for a list, see Further reading section below).
• One master .. from whom immense forces proceeded …stood behind .. was inspiring .. spoke through .. all four: Jacob Böehme (1575-1624), Francis Bacon (1561-1626), William Shakespeare (1564-1616) Jacob Balde (1604-1668) .. a predominating spirit lived in their accomplishments and works .... transforming the whole inspiration into soul substance of/for Central Europe (1913-01-02-GA265A, 1916-07-11-GA169, 1917-01-15-GA173C, 1924-04-12-GA236) - see also Schema FMC00.646
  • lived in a time in which he could get little from the German folk soul (did not connect with individual souls of people) - this in contrast with eg. Goethe, Schiller, Lessing (1915-05-09-GA159)
  • "a source that only formulated that what was already working in the widest circles (even if not in Jacob Boehme's words)", and link is made with how Goethe's theory of metamorphosis is a consequence of this influence (see also Discussion Note 2 below)
• Illustrations: Jacob's Boehme's original text does not include any illustrations.
  • One of his editors, the theosophist Johann Georg Gichtel inserted the illustrations by Jan Luycken in the 1682 edition of 'Complete Works'.
  • Later, also William Law provided a number of illustrations in his four volumes of 'The works of Jacob Behmen, the Teutonic theosopher' (1764-1781).
  • See more under 'Further reading' section below.
• more pupils of Jacob Boehme - see Discussion Note 2 below.
  • in the UK: Jane Lead (1624-1704) and John Pordage (1607-1681) - and The Philadelphian Society
  • Johannes Kelpius (1667 – 1708) who moved to America in 1694
• regarding clairvoyant hearing of the music of the spheres, see also Sun Hero:
  • Hyperborean epoch#Guidance of mankind
  • Initiation in ancient Mysteries#Aspects

Illustrations

Schema FMC00.646: depicts the impact from the Mystery of Golgotha and the important shift from the group soul connection to the experience of individual I-consciousness. See also topic page Development of I.

Centrally: examples of the Individualities of Hector (described by Homer) and Empedocles, period of 8th to 6th century BC (1912-09-15/16-GA139), and how they worked in a transformed way in Shakespeare and Goethe after the Mystery of Golgotha and gave rise to the creation of Hamlet and Faust.

On the right: the explanatory notes to the key point how the MoG was a turning point between an ending and the start of something completely new, as "the full consciousness of the human I actually made its appearance only through the Mystery of Golgotha".

On the left: two additions:

Above: the essence of various statements on "sing o muse" regarding the fact that initiates as Homer did not speak of that what lived in the Individuality, but gave expression to the higher type soul that spoke through them.

Below: the essence of various statements on the force working in Shakespeare, Boehme, Bacon, added here because of the immense influence of these three on the culture and development of Central Europe in the new age of the consciousness soul. See also Schema FMC00.430.

Lecture coverage and references

Louis-Claude de Saint-Martin

in 'Le Ministère de l'homme-esprit'

A German author, whose two first works I have translated and published, more specifically 'Aurora' and the 'The three principles', can amply supply what is missing in my own works

1901-GA007

(Mysticism at the Dawn of the Modern Age)

1906-05-03-GA054

is an excellent introductory lecture to Jacob Boehme

Jacob Boehme (1575-1624) is probably one of the strangest personalities of the last centuries. In the aurora of a quite new time, in the turn of the 16th to the 17th centuries, he stands there with a knowledge and a wisdom, with a worldview which appears like a completion of many centuries. He stands there as a person who was understood a little in the following time up to this day, even if he was called Philosophus Teutonicus and societies existed in Holland, in England, in Germany which tried to make Jacob Boehme's views popular. There have been always persons who occupied themselves with Jacob Boehme.

About 1600, when Giordano Bruno died a martyr's death, Jacob Boehme's soul was penetrated by great, immense ideas for the first time. Who starts devoting himself to Jacob Boehme and, besides, goes out from the views of the present time finds his way in him a little. Hence, one can read in the modern books about Jacob Boehme that he showed his view in images which are incomprehensible and dark. If one reads the stuff that has been said about him in newer handbooks, one may say, it is completely comprehensible that one finds Jacob Boehme incomprehensible. What one can read in the handbooks of history of philosophy about him, however, is the most incomprehensible stuff of the world. This is the peculiar phenomenon which one experiences with Jacob Boehme.

If one knows the spiritual life of the 19th century exactly, in particular that German spiritual life, which especially philosophical circles influence, one can understand that Jacob Boehme was understood so little. There are hardly bigger contrasts than Jacob Boehme and Immanuel Kant. Whatever the education of the 19th century produced is far away from the spirit of this strange man. All who try to approach Jacob Boehme from the theosophical worldview are surprised that one still needed a theosophical deepening with that nation that had Jacob Boehme. One needs only to know Paracelsus and Jacob Boehme to know theosophy. Everything that they wrote is given from a deep spring, with immense deepness and magic power. Jacob Boehme was one of the greatest magicians of all times, of a greatness that has not yet been reached up to now.

In 1575, Jacob Boehme was born as a child of poor people. He was first a herd boy and could hardly read and write. While he tended livestock, already some strange flashes of inspiration lighted up in him. Sometimes it seemed to him, as if any leaf in the trees, as if the animals of the wood had something to say to him, as if all beings of nature spoke to him. Then he was apprenticed to a shoemaker.

[meeting]

During his apprenticeship, he had a strange experience that cannot be discussed in the general public concerning its real basis. Jacob Boehme had to look after the shop once when his master and wife stepped out. However, he should sell nothing. A person entered whose eyes made a particular impression on him. This person wanted to buy something. Jacob said to him, he was not allowed to sell anything. The look of the stranger was something quite extraordinary to him. Then the stranger went out. After a few minutes, Jacob heard calling his name. The stranger said to him, Jacob, you are still small now, but you are destined to something great!—Jacob Boehme knew that these words transferred anything remaining to him.

Jacob Boehme tells another experience, about a mountain. Once he saw into a cave where something like gold shone to him. Again, it seemed to him like a revelation, like something that would tell about the concealed forces of nature to him. If one touched that all, it would lose its magic, which one can only understand by occult means.

Like all young craftsmen of the past, Jacob Boehme started wanderings after his apprenticeship and then settled down as master of his craft in his hometown Görlitz. He began soon to write down what lived in his soul. It is important to illuminate the sensations somewhat that were in this personality. He felt raised above himself if he put pen to paper to write down what was revealed to him. Something was in him like a higher nature. This was so strong in him that—if he was back again in the everyday life and if he wanted to read the written down—he could not understand it. He could not follow that spirit. What he wrote down were words from the beginning, which were taken only from the centre of wisdom. Aurora or the Rising of the Dawn was the first book he wrote. Aurora or the Rising of the Dawn was always a symbol of the birth of the higher self to the mystics if the soul rises above the lower existence. The spiritualisation of the human being was always symbolised by the dawn. At that time, Jacob Boehme wrote words, which sound quite naturally with him because they carry the stamp, the seal of truth. Thus, he said once that he knows that “the sophist reproves him” if he speaks of the beginning of the world and its creation, “because I was not present and did not see it. I say to him that I was present in the essence of my soul and, when I was not yet a self, but because I was Adam's essence I was present and forfeited my glory in Adam.”

This simple man, who probably only read Paracelsus if any, had the consciousness that the everlasting soul that lives in the human being is not bound to space and time that there is an expansion of consciousness of this soul by which the human being is able to rise above space and time. Thus, the unity was clear to him, which lives in everything, which lives in every human soul, so that one needs only to remove the narrow borders in order to get a picture, a face that shows everything to us that goes back to the beginning of the creation of the human being. All that was founded on deep devoutness with Jacob Boehme.

He says about his soul condition: “When I struggled with God's assistance, a strange light emerged to my soul that was quite foreign to the wild nature. I only recognised in it what God and the human being is, and what God deals with the human being.”

It was an immediate experience of Jacob Boehme, the emergence of the divine soul in the usual human soul. This experience that was detached in a completely elementary way from the soul founded his enthusiasm. Thus, we see him grasping the human nature, the historical evolution of the whole humanity in a way, which—if one cannot penetrate to the springs—gives him a hard fight to understand this spirit.

What we find with Paracelsus faces us in a spiritualised and transfigured form with Jacob Boehme. It already faces us in his first work, in the Aurora. This work was not printed first, but circulated only as a manuscript among his friends. It fell into the hands of a zealotic preacher. He preached against it and was successful that the City Council of Görlitz forbade Jacob Boehme to write anything in future. One regarded him as such a dangerous person already in those days. However, Jacob Boehme wrote nothing for years. All his other writings date from the last five to six years of his life, that life which one made to him continuously rather hard because one understood nothing of that which lived in this man, For the fanatical priesthood was fulfilled by zealotic hatred for anything that it had not written itself. His works were translated, before they were printed in Germany, into English, into Dutch and other languages. Jacob Boehme's destiny and works are an example of how little the ways of true spiritual life depend on the official education and how difficult it is to overcome the obstacles that are put in the way of the spiritual life by all possible powers.

Already in the Aurora, that faces us which lived in Jacob Boehme. At first, he said that something lives in the human being that can outgrow itself, a divine spark of life. This remained nothing abstract to him, but took shape of a big world building and human building in his thoughts, in his world of sensations. Someone who wants to understand Jacob Boehme has to recognise that only a profound spiritual-scientific education can penetrate into that which lived in Jacob Boehme. He knew of the human being that the physical human being has another, more spiritual, finer nature as its basis. Something is between the physical human being and the mental one that Jacob Boehme called “tinctura.” This is an often misunderstood word. At that time, there were also great spirits like for example Newton, who endeavoured for years to become clear in their mind about what Jacob Boehme means speaking of the tinctura.

If we look back at former times of the distant past, we find that there the world was still completely different from now. Jacob Boehme was completely filled with an immense doctrine of evolution. As extensive, splendid, and applicable to everything spiritual and sensuous at the same time as Jacob Boehme's view of world evolution understands it, no scientific view has shown it. He looks back at far distant periods when the earth still looked completely different from now. Jacob Boehme understood in a strange way what some naturalists have said in an amateurish way about the primeval condition of the earth. The modern naturalist pursues the living beings back to more imperfect forms. He still says then at best, everything on earth developed from a universal nebula. The forms emerged from the principles inherent in a universal nebula.

Jacob Boehme considers this development in much bigger style. He turns his look at all mental beings, at all animal beings, at all minerals, plants, and animals. He is able to behold the former conditions, the forms, which the human being had in former times when these beings were not yet such beings as they are today. In those days, they were included in a kind of original matter from which only the later world has arisen. He sees the world of appearance and the beings as they existed as rudiments at that time. He beholds an earth that is not solid, not air, not water, not fire on which neither animals nor plants do exist, but which contains everything that appeared then.

[tinctura]

Boehme does not speak of a fantastic primeval nebula, but about the tinctura that was real once when it formed our globe and that rests in secrecy on the basis of the beings today. This tinctura exists in the human being as a spiritual-mental organism behind the physical being. It is also in all other things. From the tinctura, Jacob Boehme derives the creation of all living beings with which he distinguishes seven basic qualities. With it, one comes to a very deep basis of his worldview. Equipped with it, one has a means to solve countless riddles of the world. Besides, Jacob Boehme has a wonderful language, compared with it, our modern language appears grey and lifeless with its concepts.

[editor: see primeval 'warmth', Tetractys#Illustrations and spectrum of elements and ethers]

We have to imagine that the tinctura lives in the world like the primeval matter, that in it everything rests like in a maternal womb, that then the forms come out. He calls a type of the forms the acerbic ones. The human forefather was a being with a cartilaginous scaffolding, as well as the cartilaginous fishes have it today. The skeleton crystallised then from the original tinctura; with acerbity the skeleton of the earth crystallised from the original tinctura. Jacob Boehme calls this the salty in the world. One must not imagine that the original acerbic also had the form of a skeleton. However, everything that tended to become solid and earthy, that crystallised from the original spiritual matter was for Jacob Boehme the acerbic, the salty.

The second form of nature is that which preserves the internal mobility, so that the parts can perpetually interact with each other. Jacob Boehme calls this the mercurial.

The third is the sulfuric, containing the power of fire in itself like a concealed force. What one sees as fire originating from the matter is the one side, and the human and animal passions are the other one. Now they are separated from each other like North Pole and South Pole. The intuition of the folk, as well as Jacob Boehme looked back at a time of the earliest development. There was something that was not a material fire and also not passion from which, however, the fire differentiated on one side, on the other side the passion. At that time, they had a common basis. Jacob Boehme finds the same spiritual basis in the material fire as in the human passion. There is a relationship between that which slumbers in the matter and the human passion. There is something in it that is related to the spiritual side of the fire.

The sulphur contains the fire in itself concealed as the body contains the animal passion.

Thus, Jacob Boehme distinguishes this four at first: tinctura, salt, sulphur, fire.

• In the same way as the old German folk intuition looked back at a time when there was neither fire nor passion, Jacob Boehme looks back at such a condition, at such a thing, which becomes the fifth original form of nature if it spiritualises itself. He calls it water. It is water in the sense as we find the water in the Bible, as an external symbol of the soul. The spirit of God hovered over the surface of the water, over the soul forces slumbering in the matter, so that they can be raised.
• The sixth form of nature originates if the inside penetrates outwardly if the inner life comes to life in such a way that it can be perceived. Jacob Boehme calls it sound. This is any soul expression that the inside of the being has in itself in such a way as the bell the peal. The sound can also express the uniform divine nature.
• The seventh form then originates, the wisdom, the divine force contained in the world. In these seven forms, Jacob Boehme sees the whole nature included.

The lowest member of the human nature has to do something with the salt-like acerbity; then it rises higher and higher up to wisdom. Furthermore, the forces of nature and the human being are related to the solar system. The relationship of all beings expresses itself everywhere. Jacob Boehme also calls tinctura everything that moves like the spiritual life blood through all beings. It is between the world thought and any matter. Jacob Boehme imagines the great master builder of the world as an artist who organised the world sensuous-physically. He calls the connection between the sensuous-physical and the creator of the world tinctura again. He searches it in any single being.

This is the difficult in his writings that we have to come to grips with his ideas. The human being is normally glad if he has established a few concepts to himself. Jacob Boehme does not form single abstractions that stand side by side like soldiers. He creeps as it were into all beings. He regards all beings as related, as connected with each other.

In order to understand Jacob Boehme you have to make your mind flexible as nature is flexible, so that the concepts can also change as the things in nature change. Theosophists also often establish narrow concepts. However, it does not matter to have a concept, but that you are able to dissolve the concept immediately again. If you have a concept, you must be able to transform it as the things change. Nothing is more obstructive than abstract, carefully weighed concepts.

Therefore, those cannot understand Jacob Boehme who read him because they form solid concepts first; however, he follows the living life of the things. The concepts must change, as well as the things change. However, people feel hovering as it were. One has really lost ground if one wants to understand the world. You have to keep the centre in yourselves only.

Jacob Boehme's soul painting is a reproduction of nature. He finds in the human mind what is related to the tinctura, the imagination. Imagination is a soul force that is in the middle between the force of thinking and the force of willing. Someone who is able to understand his concepts pictorially and to visualise them in his mind, so that not an abstract picture of the plant faces him, but a plant like of sensuous appearance. That viewable concept is impregnated as it were with real life from within. Someone who is able to do this has imagination. It can be increased in such a way that the human being works creatively and gains influence on that which lives as tinctura in the things.

Here begins for Jacob Boehme that alchemy which is able to react on the matter, the tinctura, and from there also on the sensuous things. Thus, the imaginative human being is able to become a magician. Because Jacob Boehme understood this, we are allowed to call him the greatest magician of the new time. Jacob Boehme calls imagination the great virgin of nature, the virgin wisdom.

[creation]

Now, he goes back to the creation of Adam and further on to the original divine imagination. He says, the divine imagination imprinted the original spiritual human being in the matter according to its likeness. He calls this spirit man the original Adam.

While this spiritual human being is there from the outset, he shows how the spiritual human being already existed in the original tinctura, how then, however, an entire spiritual change took place in the world creation. He places this change on the fourth day of creation. He did not see this original human being whom he calls the tinctura man with eyes, but inside he was clairvoyant, so that he could clairvoyantly perceive everything that took place in him. Then selfhood, independence appeared in this human being. That came during the fourth day, and the clairvoyant human being became aware of himself, started looking his own being. Spiritual-divine creation was originally all around. The primeval man beheld this clairvoyantly. He saw himself now. This was his renunciation of God. This human being would completely have solidified unless anything else were possible. The human being did no longer behold the world clairvoyantly. The point in time happened when the clairvoyant human being could perceive externally what is divine. At first, sun, moon, and stars are pictures of the divine he had seen once in himself.

Thus, the human being had seceded divinity, but due to the senses the world had become perceptible to him. It is the idea of the sensuous perception, which made the ancient tinctura man the material man. He becomes a material human being by his own idea taken from the material world, so that he himself became a sensuous human being from within due to his own imagination of the sensuous.

Jacob Boehme saw a deep relationship of all beings, of the animals, plants, and minerals. He said, everything that lives in the world in skin and bone, in flesh and blood and so on is related to something on earth. Jacob Boehme relates the whole social and artistic structure also to the constellations of the planets. He shows the connection of the planets with the human life. All that is so clear to someone who wants to understand him, but so big that a small-minded time cannot understand him.

[evil]

Another question still entered his scope of view, the question of the origin of the evil, the evil in the world, the question, how does the evil come into the world? Is the evil contained in the primal ground of the world? The primal ground is then not a good one.

He finds an answer comparing the original good to the light, the pure light. No darkness is included in it. While the light appears, becomes discernible, it appears by the objects with the shadow. Are we allowed to say that darkness is included in the light? Certainly not. Pure light only goes out from the source of the light. However, from the objects the opposite of the light goes out. The light faces us in the world as the primal ground ... (gap in the text). As it is true that the shadow must be present with the light, it is true that the bad must be in the good. We can compare the divine harmony to the human soul. It penetrates the organism. The soul puts the limbs of the human in motion. The world harmony of the divinity enjoys life in the soul in such a way that the limbs have independence. Although the harmony of the soul forms the basis, the limbs can turn against each other.

If freedom should be in the world, the limbs must be able to turn against each other. Freedom and the possibility of the bad belong together, harmony and the possibility of disharmony. Just this thought of Jacob Boehme inspired Schelling (Friedrich Wilhelm Joseph Sch., 1775-1854, philosopher), and you find a wonderful representation of that which lives in the freedom of the human being (Philosophical Inquiries into the Essence of Human Freedom, 1809).

This writing by Schelling about the freedom of the human being is like an offering to Jacob Boehme. Schelling understood something of Jacob Boehme. Boehme lived on with Goethe and other great spirits of the 19th century. Only when materialism arose, the spiritual life was alienated from Jacob Boehme. Then one understood him less and less. A time comes again in which one will not only understand him but in which one wants to learn from him. A new era approaches for theosophy. A time comes then, when one understands such great spiritual deeds like Jacob Boehme's writings, like the Germanic mythology again when they progress towards a new glorification. A spiritualisation of all wisdom, all human energy can then be caused. If the age comes to an end, which has the task of the external control of all natural forces, then Jacob Boehme will also be understood again. Copernicus, Galilei, and Giordano Bruno also belonged to the same age to which Jacob Boehme belongs. They have the world led to the observation of the sensuous world, the external world.

Jacob Boehme appeared just in that age, and his works are like a big summary of all mental achievements of humanity. He arranges all that for the world in the dawn of an age that introduces the materialistic epoch. When the materialistic age has topped out, Jacob Boehme is also found again and everything that is contained in his works. Everything is contained in his works that the world has collected as spiritual treasures.

We must not consider the achievements of theosophy as something particular. The theosophical world movement must be something that is alive, that signifies life and growth. If the theosophical society represents this, it understands how to work in the sense of the great spirits of former times, in the sense of Jacob Boehme, it becomes theosophical work in the true sense of the word.

1917-01-08-GA174

Saint-Martin as pupil

1917-01-15-GA174

1918-08-31-GA183

from RSH:

The former living activity of speech can still be observed when new compound words are created from simple ones. E.g., Latin: ego otior (I am not idle) changes to negotior (I trade), oratio (sermon) from os (mouth) and ratio (reason). Jacob Boehme uses the technique to decompose words as means to reveal the forces that are effective behind them (in his work De signatura rerum). The human being does this after death; he splits the words to their components in which he feels more than in the whole words. If this process is continued and the components are split to sounds and the sounds are transformed to movements, eurythmy comes into being

1920-02-01-GA196

Although in their external effectiveness totally different, the source of inspiration*) for Francis Bacon and William Shakespeare (1564-1616) was the same as that for Jacob Böhme (1575-1624) and the poet Jacob Balde

(Jacobus Baldus, 1604-1668) **).

1922 - Adalbert Graf von Keyserlingk

writes about Rudolf Steiners second visit to Koberwitz in 1922 in The Birth of a new Agriculture (p59)

Rudolf Steiner said: 'Boehme, Shakespeare, Bacon and Balde .. all had the same initiation teacher'.

I asked if this ‘initiator’ had been a bearer of the Holy Spirit.

‘Yes, of course’ he replied, ‘Boehme himself describes how he had met with the Holy Spirit in his youth’

1923-01-12-GA220

covers Giordano Bruno, Jacob Boehme as representative transition period, Francis Bacon

1923-01-13-GA220

covers the language used by Boehme

1923-08-25-GA227

discusses the types of clairvoyance on the basis of examples such as Swedenborg and Boehme

from RSH:

The “Jacob Böhme type”: the experience that any sense perception ceases (darkness) in the spiritual world leads to unaware inspiration, the second sight. These concealed solar effects are also effective in karma and phenomena like telepathy. The second sight is especially frequent in isolated regions. Paracelsus also had the second sight like Böhme had. He interpreted the pictures intellectually, while Böhme looked at them in affectionate contemplation. For this reason, Paracelsus distorted them; however, he attained the healing solar forces. Consciously grasping the solar reflections leads to Imagination

quote

.. the second of the three types of men of whom I am speaking today is exemplified in Jacob Boehme. He was so fully endowed a man that at certain moments of his life, as though through his natural destiny, his karma, he was able while completely awake to conjure up before him, instead of the sunlit world, dark space. From what I have already said you will be clear that here it is a question not only of the darkness which is absence of light, but of the blotting out of everything perceived by the senses. It was possible for Jacob Boehme, under certain conditions during his life, to be faced by darkness in place of light, by silence and stillness instead of the various sounds in the world, and instead of warmth by something — equally unlike warmth or cold — we might call anti-warmth, and so on. So that, if through Inspiration one had examined these states of his, without experiencing them oneself, one would have had to say that Jacob Boehme, instead of having sunlit space around him, was at certain times faced by complete darkness.

People who have this experience without being conscious of it — who are, that is, in a light sleep though still feeling themselves to be in the ordinary sunlit world — have what is called second-sight: and this is what Jacob Boehme had in its most pronounced form. Only, in his case, it was applied less to individual particulars on the Earth and more to the constitution of the Earth as a whole. What, then, was his vision?

Now picture this to yourselves. When other people have before them the light of the Sun, Jacob Boehme had — precisely from the point where the visual rays of the eyes meet, on looking at some object far away or near, or from behind the point where a barrier arises when we fold our right hand over our left and shut ourselves off from the outer world — there Jacob Boehme was faced by darkness and silence in respect of all his senses. Imagine this complete darkness! There is a physical picture closely corresponding to it. When you stand before a mirror, you don't see what is behind it — only what is in front. Spiritually, it is the same for anyone who sees in Jacob Boehme's way. The darkness behind creates something in front like a mirror, in which one sees reflected the earthly world in its spirituality. Thus, if you were of the Jacob Boehme type, at certain moments in your life you would look into darkness, and, because this darkness rayed back to you the spiritual life of the Earth, you would behold the spiritual constitution of the Earth and the course of its existence.

It was a powerful second-sight that Jacob Boehme had. Another man may have certain moments in his life when he is faced by darkness which shuts out the physical light, enabling him to look into the spiritual. Then, if he understands how to make the right use of this spiritual mirror, which consists simply in the existence of the darkness, then, through the inner communications between all earthly things, deeds and even thoughts, he will be able when in Europe to perceive a friend in America. For what we perceive with our physical eyes and senses results, above all, from the action of the Sun. But there are also hidden workings of the Sun, active in everything — in minerals, plants, animals, and also in human beings. While you may be in Europe, yet through these hidden workings of the Sun within you, you are in communication with a friend in far-off America, in whom these same forces are active.

[editor note: see remote viewing, eg Joseph McMoneagle]

...

Hence we can say of people who have second-sight, the gift manifest to the highest degree in Jacob Boehme, that they are in a special sense Sun-men. Just as we normally see the effects of the Sun in the external world, these Sun-men are inwardly permeated by the Sun's hidden forces. And just as our first type was seen to consist of Moon-men, the second type consists of Sun-men, like Jacob Boehme with his second-sight. They are Sun-men who through their natural karma bear within them something which is abnormal today, but for that very reason thoroughly in accordance with reality; for what is abnormal today has been, at some time, quite normal.

Thus, by realising what men with second-sight are able to perceive, by bringing home to ourselves the nature of the Sun's hidden forces, by which these Sun-men are permeated, we are able to say: This living in the hidden effects of the Sun, now abnormal, was normal at an earlier stage of the Earth's evolution, and it will be normal again. It was normal during the stage which as Old Sun preceded the current Earth stage. It was normal then for men everywhere to look into darkness as if into a mirror, in order to have the spiritual reflected back to them. The whole Earth went through that stage of evolution which made man, in his tenuous, volatile materiality at that time, a Sun-man. Consciousness was then very dim. This condition will come again. A man will then be able to penetrate with full consciousness the darkness around him, producing by his own efforts a reflected image of the whole world. By that time we shall have arrived at the Future Venus stage , a future stage of Earth evolution.

Persons wishing to acquire second-sight must cast off their coarse perceptions and sensibility, and the sensations they receive from the physical in their environment; they must draw a free sensibility out of themselves. This can also be arrived at inwardly, though not without danger. It can be done by anyone who fixes his gaze — I am not advising this, simply giving you facts — on some glittering object, so to induce a state of fascination. In this way outer sensibility is weakened, inner sensibility is encouraged, and second-sight is evoked. In ancient times, under certain circumstances, second-sight was evoked quite systematically. Stories of this refer to a “magic mirror”: this was in fact an instrument designed to fascinate and so to damp down outer sensation, thereby calling up inner sensation as its polar opposite. A physical mirror was thus used for calling up a spiritual reflection. The important thing was not what was seen in the physical mirror; the physical mirror merely drove away all outer sensation and inner sensation was evoked. That is how the belief arose that in the magic mirror itself the feelings, the thoughts, and so on, of distant friends could be seen. In reality the person saw the state of soul brought about in himself by the ordinary mirror. Anyone who elicits this kind of seeing sees actual realities. He sees the spiritual activity that goes on in the kingdoms of nature, and he is, as it were, united with everything on Earth that is Sun-like.

In order really to understand Jacob Boehme's writings, one must take their whole content as deriving from a complicated, wonderful second-sight.

1923-08-26-GA227

covers the 'Inspiration' clairvoyance of the Jacob Boehme type and onedimensional, spiritual sun rays

I have already described how the hidden forces of the Sun - not the forces of the external physical sunlight - are revealed to men of the Jacob Boehme type. These hidden Sun-forces do not spread out three-dimensionally, but are perceived in one dimension only. An older, more instinctive Initiation-knowledge could, and did, come to perceive this through Inspiration, but without a clearly conscious knowledge of what it was. Much that is still handed down in the ancient records of long past epochs of mankind is to be understood only when one knows: This refers to the spiritual world that is one-dimensional, the world we find through Inspiration; as regards our earthly life it refers to the hidden forces of the Sun and Stars. Between going to sleep and waking we do not live in Sun-forces that are outwardly displayed, but in those that are hidden.

and - as a parenthesis here - links this to the 'old stones' as remnants of ancient times, see also Druidic and Trotten mysteries

These hidden forces of the Sun can, for example, pass through certain kinds of stone which are impenetrable to physically perceptible Sun-forces, and by passing through them become one-dimensional. If anyone has acquired Inspirational vision, then, although he may not perceive the physical light, he can see the hidden Sun-forces penetrating the otherwise opaque stone; thus the stone is permeable for the Sun's hidden forces and also for the forces of Inspiration.

In very ancient periods of human evolution on Earth, such expedients were not needed. But when the old instinctive clairvoyance, which in those days was the basis of Initiation-knowledge, was on the wane, these aids were adopted as a short cut — we might say — to the perception of things no longer perceptible through instinctive Inspiration. People had recourse to such measures in the following way, for example. Imagine a number of stones set up beside one another, with other stones laid across the tops of them. If this is so arranged that on certain occasions the penetrating rays of the Sun fall on the covering stone, then the physical rays of the Sun will be held up by the stone and the hidden rays will pass through.

When anyone trained to it places himself so that he can look into this structure from the side, he will see the spiritual, one-dimensional rays of the Sun shining through and vanishing into the earth. If, when all this was no longer perceived through instinctive clairvoyant powers, a short cut of that kind were taken, it enabled anyone looking from the side into the shadow-zone to perceive the world of spiritual Sun-rays which we experience every night during sleep. Hence in such contrivances, to be met with in this very district, we can see by what means, during a long transitional period, certain wise leaders of mankind tried to penetrate to the hidden forces of the Sun, which a man such as Jacob Boehme could do instinctively through simply beholding earthly things.

Although such collections of stones can be seen to-day in appropriate places, their real significance can be brought out only through what Spiritual Science reveals. Otherwise people are left with a superficial explanation which misses the real point.

1923-09-15-GA228

Jacob Böhme (and Paracelsus to a lower degree) as atavistic Sun initiate by nature. He saw mirror images of nature.

Jacob Boehme possessed this atavistic power when he looked a the plant and saw the quality of salt below, the mercurial in the middle and the phosphoric above. Thus we can see in the spirit of a man such as Boehme, who was a natural Sun-Initiate, a capacity belonging to an earlier period of civilization, that primal civilization before there was any reading or writing. You completely misunderstand him if you read works such as the Mysterium Magnum, the De Signatura Rerum or the Aurora and do not see that in this stammering presentation there is something quite similar to what I described in relation to the Druids. Boehme was not initiated in an external sense, but his Sun-Initiation rises within him like a repetition of an earlier earthly existence. We can trace this into the very details of his biography.

There are still deeper forces which can be active in men, the forces of the outermost planet of our solar system. Modern astronomy does not regard it as the outermost since it has added two more — though even orthodox astronomers are worried because the movement of the moons does not properly fit, (The moons of Neptune and Uranus move in the opposite direction to the satellites of other planets,) but since it is the spatial arrangement with which they are concerned, they have added Uranus and Neptune. These, however, cause trouble because their moons are a little crazy compared with the ordered moons of Jupiter and other planets. In reality one must say that, for a living, concrete grasp of the planetary system, Saturn is the outer-most planet. Now just as a man can be under the influence of the Moon-forces which I described in detail, or of the Sun-forces, which I only outlined, he may also be under the influence of Saturn-forces. The activity of Saturn, as it rays into the planetary system and thus also into man, is like a cosmic historical memory. Saturn is, as it were, the memory, the recollection, of our planetary system, and if you want to know anything about the history of that system, you cannot really get it by astronomical speculation. Even external science is becoming rather desperate about all this because nothing fits. But the problem is not rightly tackled.

We have often spoken among ourselves about the so-called theory of relativity and the idea that it is never possible to talk of absolute motion; that there is nothing but relative motion. We can either say that the Sun moves and the Earth stands still, or that the Earth moves and the Sun stands still — as we have done in modern times. It makes no difference which one says, since everything is relative. And on one occasion here in Stuttgart, at a meeting of the Anthroposophical Society when we were talking about relativity, a supporter of the theory showed his audience clearly how it is all the same whether you take a match and strike it on the box, or take the box and move it past the match: in either case you light the match. This was meant as a serious scientific statement, and there is nothing to be said against it. Perhaps some simple soul might have thought of nailing the box to a wall — and then we should have had a little bit of “absolute.” We might somehow have moved the whole house and we should have had relativity again — but this might have been difficult! Yet it one takes the whole physical world, Einstein is quite right in saying that within the world there is nothing absolute, everything is relative. Unfortunately he stops at relativity, and it is just this relativity that ought to lead us on to look for something absolute, not in the physical world but in the spiritual. Everywhere nowadays, science — were it only rightly understood — offers us entry into the spiritual world. It is not a question of amateurish but of genuine exact science, and genuine science — except that it is not thought through to the end even by its experts — will lead to the spirit. Ordinary physical investigation cannot really tell us what this Saturn of our universe is. Saturn is in a sense the memory of our planetary system; everything that has occurred within that system is preserved in Saturn, and a Saturn-Initiate can learn of all those happenings.

Now just as our relation to the Moon can appear in a one-sided form in men as an inheritance of an older period of human evolution, with the result that they become sleep-walkers, or, again, as the spiritual forces of the Sun may emerge so that a man will not see the sunlight with open eyes but will see into the darkness in which Nature is mirrored, and then he will see as Boehme did — in the same way it is possible to experience our relation to the forces of Saturn, which work particularly on the head and implant in the human being a passing memory during his life on the Earth. These Saturn-forces can appear in a peculiar way, and

• just as we can talk of “Moon-men” who are the ordinary sleep-walkers,
• and of “Sun-men” such as Boehme, or in a lesser degree, Paracelsus,

• so we can also speak of a Saturn-man. This is what Swedenborg was. His is another case which should worry ordinary science — though it does not!

1923-09-23-GA225

covers Jacob Boehme, Paracelsus, Swedenborg

1924-04-12-GA236

confirms the above, that there was one Individuality inspiring not just Boehme but also Bacon, Shakespeare and Balde.

All these things — working with external methods, seeking out similarities in the way of thought in Shakespeare's dramas and Bacon's philosophic works — all these are barren superficialities. They do not get at the real truth. For the truth is that at the time when Bacon, Shakespeare, Jacob Boehme, and a fourth were working on the earth, there was one Initiate who really spoke through all four. Hence their kinship, for in reality it all goes back to one and the same source. Of course, these people who dispute and argue do not argue about the Initiate who stood behind, especially as this Initiate — like many a modern Initiate — is described to us in history as a rather intolerable fellow. But he was not merely so. No doubt he was so sometimes in his external actions, but he was not merely so. He was an individuality from whom immense forces proceeded, and to whom were really due Bacon's philosophic works as well as Shakespeare's dramas and the works of Jacob Boehme, and also the works of the Jesuit, Jacob Balde.

1924-08-18-GA243

adds an intriguing perspective in the context of the archangel regents (periods of 354 years, see Spiritual hierarchies and their eigenperiods)

In this context it is most important to be in touch with those personalities who were associated with nature knowledge in the Raphael epoch. A deeper knowledge of nature, a deeper understanding of medicine can be communicated through many a personality who, to clairvoyant perception, emerges out of the spiritual twilight of this age (from the ninth to the fifteenth centuries) and can inform us of the current conceptions of matter and of the current ideas of man's relationship to the whole Cosmos. When we look into this age with spiritual vision, we meet with many personalities who are unknown because their names have not been handed down to posterity, yet these personalities exist in reality.

Many of these personalities appear before us and we say:

• there stands “Paracelsus major,” but we have no record of his name, whilst “Paracelsus minor” lived in a later age, in the Gabriel epoch, and had reminiscences of the nature wisdom of Paracelsus major, though no longer in the pure, sublime and spiritual form of Paracelsus major.

• Then “Jacob Boehme minor” appears before us in the later Gabriel epoch. And again we say: This personality proclaimed sublime truths which he learned from various traditional teachings and which gave stimulus to his inspiration. When “Jacob Boehme major” who is not known to posterity and whose name is only mentioned occasionally, like those of Alanus ab Insulis and Brunetto Latini, appears before us, then for the first time we really understand “Jacob Boehme minor.”

The Pre-Renaissance epoch, at the close of which the famous figures of Dante and Brunetto Latini, and the School of Chartres, stand out like solitary luminaries, whilst Scotus Erigena (815-877) appears like some erratic boulder in their midst — this epoch contains something that can provide powerful spiritual stimulus. External, medieval history is shrouded in darkness, but this darkness conceals the presence of powerful personalities who can illumine the epoch of which I have just spoken.

Discussion

Note 1 - Historical perspective - waves and counterwaves

see also: Impulses from waves of reincarnating souls#Examples of impulses - Impulse Groups

Positioning: the wave or impulse of 1600-1620

• Jacob Boehme (1575-1624) had clairvoyant vision and worked diligently and very structured to convey his 'spiritual research' into earth language and written communication. Though his 25 main works were delivered in a period of four years 1620-1624, we can assume he had his clairvoyant vision since the year 1600. His work published as 'theosophy' provided a foundational base for a whole spiritual movement of followers.
• Robert Fludd (1574-1637) was a contemporary of Boehme. After a period 1598-1604 he started his study of medicine, following the views of Paracelcus, and ultimately ended up becoming a doctor. He was a contemporary of Kepler (1571-1630) with who he mailed extensively. His major work was published 1617-1624: 'Utriusque Cosmi, Maioris scilicet et Minoris, metaphysica, physica, atque technica Historia'.
  • From the wikipedia page of Robert Fludd (editor italics highlight):

    The second manifesto had decidedly anti-Catholic views which were popular at the time of the Counter Reformation. These manifestos were re-issued several times, and were both supported and countered by numerous pamphlets from anonymous authors: about 400 manuscripts and books were published on the subject between 1614 and 1620. The peak of the "Rosicrucianism furore" came in 1622 with mysterious posters appearing on the walls of Paris, and occult philosophers such as Michael Maier, Robert Fludd and Thomas Vaughan interested themselves in the Rosicrucian world view. Others intellectuals and authors later claimed to have published Rosicrucian documents in order to ridicule their views. The furore faded out and the Rosicrucians disappeared from public life until 1710 when the secret cult appears to have been revived as a formal organisation.

• As a third milestone in this period 1600-1620, we observe that this was the also time after the publication of Johannes Valentinus Andreae's (1586-1654) inspired work 'Chymische Hochzeit Christiani Rosencreutz anno 1459' published in 1616 (now known as 'Chymical Wedding of Christian Rosenkreutz in 1459', though it was only first translated in English in 1690).

The above sketches that the inspiration of Andreae of a very impactful work, together with the publication of influential works by Boehme, Fludd , are all part of a wave of spiritual science that is happening. An important impulse spreading an influence of theosophy and rosecrucianism.

The three milestones above are part of a broader wave with many others (e.g. Jan Baptist van Helmont (1577–1644)). See also Sources of spiritual science.

To put it in historical perspective of what is going on in the world: this same period is also the time a new dawn with Luther (1483-1546) manifesto and protestant reformation (1517), whilst Copernicus is publishing his main work in 1543.

Counterimpulse

Relate the above to the quote 1917-09-25-GA176 and 1918-06-25-GA181 on the History page, lectures which state explictly that "the Thirty Years' War, lasting from 1618 to 1648, was a counterforce effort to damp the rosecrucian impulse". The above wave at the start of 17th century fell dead on its intended broader cultural impact, though it survived in a way and as a source of inspiration for a minority of souls in later generations. More on this in Discussion Note 2 below.

Rephrased:

The events that led to the Thirty Years' War made impossible the [spiritual] movement which Johann Valentin Andrae (the writer of a work inspired by a Bodhisattva) wanted to bring about. (1917-09-25-GA176) .. Then came the Thirty Years War, the tomb of much which should then have come to mankind. What should have been then understood, was not understood, was even consigned to oblivion (1918-06-25-GA181)

After the end (in 1648) of the Thirty Years War that shook Europe and 'damped' (or 'de-railed') this impulse by dragging the European people down into the earthly concerns through this war, in 1650 Thomas Vaughan (1621-1666) published 'Anthroposophia Theomagica'.

One could read into this, that Steiner's choice for the name 'anthroposophy' (which he pointed out was borrowed from Vaughan) to follow theosophy, is to be seen in the above context, as Steiner was obviously very aware of the above, the impetus he was to give, and what was to follow.

The wave of 1880-1900

The 20th century similary knew a 30 years war as a 'damper' for the spiritual impulse in the new Michael age starting in 1879 and the end of the dark age kali yuga in 1899, leading to the awakening of the first early natural clairvoyance (re Christ in the etheric from the 1930s onwards). This is also the context for the theosophical and anthroposophical movements part of The Michaelic stream.

In the quote below, Rudolf Steiner says some prophetic words:

1917-09-25-GA176

Today we again find ourselves within two streams, two possibilities, which must of necessity affect one another.

• On the one hand there is Anthroposophy with the impulse to further human evolution;
• on the other hand there is all that which has brought about events, similar in nature to those that caused the Thirty Years' War.

It depends upon mankind whether once again what ought to happen is prevented from happening.

Lethargy, love of ease might well paralyze the present attempt. Whether things would then take their course as they did when the attempt made by Valentin Andrae was paralyzed is another matter.

It is interesting to study further sources to contemplate that the 20th century war may have been planned and designed to serve a specific agenda with both faces, a mundane (exoteric, political-economical) covering also a spiritual (esoteric), two sides of the same coin.

Some examples are, ao:

• (1) the map of Europe published in 1890 in the English magazine 'Truth' (showing the map Europe more or less how it would look after the two world wars), see Schema FMC00.489
• (2) C.G. Harrison's lectures of 1894 (also predicting the next great European war, and: the end of independance of the small states)
• (3) the book by Francis Delaisi (1873-1947): 'La guerre qui vient' of 1911.

.

For further positioning, see also:

• Terry M. Boardman: 'Mapping the Millennium: Behind the Plans of the New World Order'
• T.H. Meyer: 'Ludwig Polzer-Hoditz, A European: A Biography' - (pages 64-68)
• Rudolf Steiner, H. and Eliza Von Moltke: 'Light for the New Millennium' - (introduction pages 9-10)
• Rudolf Steiner volumes GA173, GA174 and GA178

For further reading, see also: Wars#References and further reading

Note 2 - Impulse wave Jacob Boehme - a tentative reconstruction

Introduction

This note takes together what is described on the topic pages:

• Thirty three years rhythm
• Impulses from waves of reincarnating souls
• Karmic relationships

and holds this against Sources of spiritual science to look at the impulse given by the Individuality of Jacob Boehme.

In other words, the below will investigate - as a concrete illustrative example - the question:

How is a spiritual impulse by an Individuality .. carried, infused, or implemented in one specific earthly life and incarnation .. carried forth through consecutive waves of generations of incarnating souls, souls that are part of the same karmic relationship network or spiritual wave?

Rudolf Steiner describes how a person, after death, infuses his impulse to the astral (and spiritual) world(s), and how souls that are incarnating can carry the fruits of this impulse down to Earth in consecutive periods corresponding to a generation of 33 years (or approx. 25 years).

See also Schema FMC00.593 on Seeds for future worlds and the lectures called 'food for' on the topic page Third Hierarchy.

Whereas the first period after death not so much happens in terms of impact, there is a rising impulse in the second 33 year period and a wave of major activity related to this impulse in the third 33 year period. This shows how consecutive generations are carriers of the impulses seeded before by earlier generations. More info on the topic pages above.

One can use imagery of resonance of waves on the same frequence (in this case spiritual waves of moral ideals in the spirit world), or dune forming (where a small piece of grass grows with wind and sand into a dune).

Timeline for Jacob Boehme influence

Boehme lived 1575 to 1624, and saw matter as a vessel for divine energy and taught that God manifests in nature, and divine wisdom (Sophia) plays a role in creation. Sophia is God’s self-revelation and the key to human spiritual transformation.

If one projects 33 year periods:

• 1624-1657: first period with little activity
• 1657-1690: second period: first rising wave
• 1690-1723: third period: second rising wave
• 1723-1756: fourth period

.

Hence, it is interesing to consider activity in the period 1660-1760.

Some 'obvious' examples of pupils-followers of Boehme:

• Johann Georg Gichtel (1638–1710) – A German mystic who formed the Gichtelian Brotherhood, a spiritual movement influenced by Boehme’s ideas, and emphasized celibacy and inner spiritual transformation. Published works of Boehme in 1682 (2 Vol), his disciple Gottfried Arnold (1666–1714) published his correspondence in 1701 (2 Vol) and 1708 (3 Vol).
• William Law (1686-1761): started publishing 1726-29; read 'Fides et Ratio' (1708) by Pierre Poiret Naudé (1646-1719); from 1737 onwards became admirer of Boehme.
  • Law translated and edited several of Boehme’s key texts of Böhme’s Works, published posthumous in 1764–1781 (The Way to Christ, The Three Principles of the Divine Essence, The Threefold Life of Man). These translations were completed in his final years and played a crucial role in introducing Böhme’s work to an English-speaking audience.
  • own works deeply influenced by Boehme: 'The Grounds and Reasons of Christian Regeneration' (1739), 'An Appeal to All that Doubt, or Disbelieve the Truths of the Gospel' (1740), 'An Humble, Earnest, and Affectionate Address to the Clergy' (1761)
• Friedrich Christoph Oetinger (1702–1782) – A German theosopher who merged Boehme’s mystical ideas with Lutheran theology.
  • Oetinger was one of the most devoted interpreters of Boehme in the 18th century, and his theology was deeply shaped by Böhme’s theosophy. Oetinger explicitly admits his deep engagement with Boehme’s writings, mentions Boehme frequently in his writings and openly acknowledged his influence, and defended Boehme’s ideas against critics.
  • He translated and commented on Boehme’s texts, making them more accessible to German-speaking readers. Oetinger played a key role in played a vital role in keeping his ideas alive. His works influenced German Romantic philosophers (like Franz von Baader) and esoteric Christian movements and through him Boehme’s ideas indirectly reached 19th-century thinkers like William Blake, Schelling, and Hegel.
  • Oetinger published about seventy works. His collected works and English translations were published in the period 1818-1860.
  • studied Boehme as theology student in 1730s and started publishing under Boehme's influence in the 1740-1750 period (1740: Gedanken über die Geburt und Zeugung der Dinge, 1745: Betrachtungen über die Eigenschaften der Natur), in 1765 followed 'Swabian Theosophy' (Schwäbische Theosophie), and up to the 1770s (later works and commentaries)

• Louis Claude de Saint-Martin (1743-1803) is stated by Rudolf Steiner to be pupil of Jacob Böhme (1917-01-08-GA174).
  • introduced to writings of Jakob Boehme in 1788 by Charlotte de Boecklin
  • explicitly praised Boehme in his writings and acknowledged him as a spiritual master (eg in 'Mon Portrait' (1798), he wrote that Boehme was "the greatest human light ever given to men." In letters to his followers, Saint-Martin repeatedly refers to Boehme as an essential guide and that he saw himself as a disciple of Boehme’s mysticism. Examples are letters to Kirchberger (1792) ("I had long sought the truth in books, but I have found it in Jakob Boehme.”) and Jean-Baptiste Willermoz (1788–1794):
  • dedicated years to translating Boehme's works into French and spread them among French-speaking mystics. His followers, later called 'Martinists', continued spreading Boehme’s ideas. This includes 1792 – De la Triple Vie de l’Homme (The Threefold Life of Man) and 1795 – De l’Erreur et de la Vérité (Of Error and Truth) (revision of 1775 book revised his ideas under the influence of Böhme).
  • In 1775, Saint-Martin publishes his first work with the title 'Des erreurs et de la vérité' Rudolf Steiner speaks highly of Saint-Martin and his book "the effects of which were much greater than is generally supposed" for example in 1917-03-20-GA175 (taken from Book of Ten Pages#Rudolf Steiner's reference to Saint-Martin)

For an extensive exploration of Oetinger an de Saint Martin, see: Karmic relationships#Note 1 - Group followers of Saint-Martin - 18th century in Germany

Some further research brings up (to be checked/validated, info oa from wikipidia)

• Abraham von Franckenberg (1593–1652): close disciple and early biographer of Boehme, helped preserve and publish Boehme’s works.
  • was familiar with the works of Boehme by 1622 and met him in 1623, would continue to revere Böhme even after the latter's death in 1624, was a friend to several of Böhme's other followers, such as the Liegnitz physician Balthasar Walther. Published several works by Boehme in 1642-43 in Holland. Also met and influenced Angelus Silesius.

• Angelus Silesius (ca.1624-1677, born Johann Scheffler), became acquainted with the works of the Jacob Boehme through Abraham von Franckenberg (who had had been compiling a complete edition of Boehme's work at the time he resided in the Netherlands).
  • His mysticism is informed by the influences of Boehme and Franckenberg as well as of prominent writers Meister Eckhart (1260–1327), Johannes Tauler (c. 1300–1361), Heinrich Suso (c. 1300–1366), and Jan van Ruysbroeck (1293/4–1381).
  • Silesius’s work, though different in style and approach, is filled with themes and ideas that show Boehme's impact, particularly regarding mystical transformation, divine union, and paradoxical spiritual truths (eg 'The Cherubic Wanderer' (Der Cherubische Wanderer) echoes many ideas from Boehme, such as the idea that the soul must undergo a transformative process in order to experience divine union).
  • Silesius's most significant works were published during the 1650s, with 'Der Cherubische Wanderer' and 'Heilige Seelen-Lust' (Holy Soul’s Delight) both in 1657.
• Ehrenfried Walther von Tschirnhaus (1651–1708): scientist and philosopher influenced by Boehme’s mystical view of nature.
• Johann Wilhelm Petersen (1649–1727): radical Pietist who believed in universal salvation and was influenced by Boehme’s esoteric theology.

• Christian Knorr von Rosenroth (1636–1689): scholar who translated Kabbalistic texts and synthesized Boehme’s ideas with Jewish mysticism.
• Johann Conrad Dippel (1673–1734): alchemist and theologian who explored Boehme’s mystical insights.

• William Blake (1757–1827)
  • Blake read and admired William Law’s works, particularly his mystical writings that incorporated Boehme’s ideas. Law’s translations of Boehme introduced concepts of divine energy, the fall of Man, and the inner transformation of the soul .. ideas that resonate throughout Blake’s poetry and art.
  • Böhme and Blake both rejected institutional religion, emphasizing inner divine revelation ..  both opposed the purely rationalist, mechanistic view of the universe .. both use symbolism, paradox, and visionary experiences to convey their mystical insights .. and both express how God reveals himself within the human soul
• Franz Xaver von Baader (1765–1841): Catholic philosopher and theologian who extensively wrote on Boehme and integrated his ideas into his own philosophy. His doctrines are mostly expounded in short detached essays, in comments on the writings of Boehme and St-Martin
• note: the generation of Schelling and Hegel was born 1770-1775 (see Schema FMC00.497)

Synthetic overview

In summary, plotted against the timeline with 33 year periods:

• 1624-1657: first period with little activity
  • 1618-1648: The Thirty Years' War, fought primarily in Central Europe between 1618 and 1648, was one of the most destructive conflicts in European history.
  • 1642-43: von Franckenberg (1593–1652) published several works by Boehme in 1642-43 and influenced Angelus Silesius.
• 1657-1690: second period: first rising wave
  • 1657: Angelus Silesius publishes key works influenced by Boehme
  • 1682: Gichtel (1638–1710) published works of Boehme
• 1690-1723: third period: second rising wave
  • 1701-1708: Arnold (1666–1714) published Gichtel correspondence
• 1723-1756: fourth period
  • 1739-1740: Law publishing own works deeply influenced by Boehme
  • 1740-1750 and upto 1770: Oetinger (1702–1782) publishing on Boehme

• 1756-1789: fifth period
  • 1760-1780: posthumous publications of translations of Boehme's works by William Law (1764-1781) as well as his own works (1761)
  • 1775: Saint-Martin publishes 'Des erreurs et de la vérité' .. "the effects of which were much greater than is generally supposed" (1917-03-20-GA175)
• 1789-1822: sixth period
  • 1792-1795: de Saint-Martin's (1743-1803) translations of Boehme's work and furthering the worldview ideas as Martinism
  • William Blake influenced by William Law's works (and Boehme's worldview ideas)

Commentary

1/ When one does the in-depth research, it becomes clear that it are the ideas that are transferred and live on. The reference may not even be literally and directly to Boehme, eg de Saint-Martin's followers were spreading the same worldview and ideas in Martinism, William Blake was influenced through the writings of William Law, etc. The generations that follow 'translate' the worldview and core ideas to different languages for different countries, but also to the culture and setting of the age (that shifts with the generations). This beautifully illustrates the Impulses from waves of reincarnating souls: the impulse is carried as a wave, with the essential meaning rippling through in new waves with each generation, even if language and form are morphed and transformed to accomodate the age or changing zeitgeist.

2/ from 1917-03-20-GA175 the quote about de Saint-Martin: "we must realise the deep incisive significance of this man, who had a school behind him, and without whom Herder, Goethe, Schiller and the German Romanticists cannot be imagined, as he himself cannot be thought of without Jacob Böhme." This sentence basically states and confirms what is covered in this Note: how the waves of an impulse are carried across through generations, but that they belong together as such as one line or impulse, that one can draw a line over the interconnected souls and carriers of the impulse.

3/ One could do the same as above for the likes of Paracelsus (1494-1541), Fludd (1774-1637), and others; as of course in reality no single Individuality or impulse stands on its own .. they are part of clouds or networks made up or or carried by Individualities. Strong carriers of the impulse will contribute and extend or morph an inititial impulse. An example is how Rudolf Steiner built on the impulse initiated by Helena Blavatsky, starting off in the theosophical society and borrowing/using terminology as a foundation for further development of anthroposophy.

4/ More on impulse carriers (or revivers)

Another key example, as suggested by Rudolf Steiner (see Thirty three years rhythm#1919-12-14-GA194) is the impact of Goethe. Steiner describes how "Goethe, who had been physically dead since 1832 and who had almost been forgotten, was revived in the 1870s by Herman Grimm" (1914-10-07-GA156 , see Thirty three years rhythm#Goethe example) and covers Grimm quite extensively.

One can discern the same in the case of Boehme, where important Individualities like Oetinger, Law and de Saint Martin are influential carriers who take over the torch and revive or continue an impulse. So that it carried down into the wave of German idealism; see:

• Karmic relationships#IG04 - Idealism (Jena, Germany) in the 18th century
• Impulses from waves of reincarnating souls#IG04 - Idealism (Jena, Germany) in the 18th century

That is why Rudolf Steiner mentions the likes of Oetinger several times in various lectures (1904-1915), and similarly so speaks highly of de Saint-Martin. See more on:

• Book of Ten Pages#Rudolf Steiner's reference to Saint-Martin
• on Oetinger: Karmic relationships#Note 1 - Group followers of Saint-Martin - 18th century in Germany

.

Fom the synthetic timeline above, one observes that Law and Oetingers work and influence came in the fourth and fifth 33 year period after Boehme's death, for de Saint-Martin it is even the fifth and sixth periods. They revive and bring new life into the original impulse.

These Individualities should not be regarded as being of minor stature to Jacob Boehme. Boehme was the 'vessel' used to seed and implant the impulse. His life was remarkable but not one of fame or great public impact, it's more his works that had this impact as he largely remained a humble figure working as a cobbler (shoemaker) for much of his life, so he was not part of the intellectual elite of his time.

It may be that Individualities such as de Saint-Martin and Oetinger may be of greater spiritual 'stature', in as much as such concept makes sense. Indeed the impact of any Individuality varies greatly across incarnations, so there should not be any comparative measure. The spiritual impulses 'use' souls that incarnate as individual carriers and vessels, and it appears that there a factor of 'luck' involved whether an Individuality incarnates and gets all the parameters right to be able to have the impact one might expect. (An example may be Rudolf Steiner's coverage of the Individuality of Plato and the incarnation as Schroer, and/or his statement about Christian Morgenstern "a much more important individual than we had deemed while observing his life on Earth" (1914-05-10-GA154).

So one can image fireworks or a shotgun approach .. many souls incarnate that are part of such wave, and their individual impacts and contributions will vary greatly. For an illustration, see Gallery and Timeline on Anthroposophists#Illustrations.

5/ As covered in Discussion Note 1 on this page, it is interesting to observe and compare the 30 years war 1618-1648 ("a counterforce effort to damp the rosecrucian impulse") and WWI+II (which was really one war also) 1914-1945 (a counterforce effort to damp the new michealic impulse of spirtual science).

However, see Schema FMC00.640 that positions how after this transition phase on Earth, newly incarnated generations carry the impulse in the second and third 33 years periods.

One might conclude from the Jacob Boehme investigation above that one should not fear that Rudolf Steiner's impulse would die out after 100 years (and three 33 years periods).

Related pages

• Sources of spiritual science
• The Michaelic stream

References and further reading

• wikipedia page with list of works
• Reference sites:
  • Jacob Boehme Online, by Wayne Kraus (see also his books)
  • International Jacob Boehme Society (website in EN/DE)
  • https://www.philosophe-inconnu.com/jacob-boehme-iconographie/
• Franz Hartmann: 'The Life and Doctrines of Jacob Boehme' (1891), online version
• Illustrations to Jacob Boehme's works:
  • William Law's illustrations: see Man past and future#References and further reading
  • see also this page in FR or translated in EN