The biography of Jacob Beme

Jacob Boehme - biography, news, personal life Age: From the day of birth, the age of death: 49 years old Jacob Boem him. Born on March 8, in Alt -Zidenberg, Saxony - died on November 18 in Gerlitsa, Saxony. The German Christian mystic, a visionary, Theosophist, the ancestor of Western sophiology - the doctrine of the "wisdom of God." Jacob Boehme was born in Altzidenberg, near Gurlits in G.

in the process of his self -education studied the Luther Bible, German mystics, the works of the Swiss alchemist Theofrast Paracelsus; He independently acquired a large amount of knowledge on natural philosophy, religious mysticism and Kabbalah. Being in his social position the owner of a shoe workshop, J. Boehme possessed such a deep original mind that, without a “special” education, he appeared, nevertheless, by the closure and founder of the philosophy of the New Age, who, according to Hegel, “we should not be ashamed.” For the example of Boehme clearly shows that there should be a shoemaker who was a philosopher, but rather philosophers who turned out to be shoemakers.

In the year of his life, Jacob Boehme survived a vision, thanks to which he was able to “penetrate into the innermost depths of nature”, which appeared for him as an indication from above, determining, by his own admission, all subsequent directions of his thoughts. But only after 12 years, in the year, he for the first time he dared to discover his divine knowledge to people, writing “morning dawn in climbing”, his first work published in manuscript form and which later, after the death of Boehm, on the advice of the publisher and faithful follower of his teaching, doctor of Baltazar Valter, was also called “Aurora” “root, or mother, or mother, or mother, or mother, or mother, or mother, or mother, or mother, or mother, or mother, or mother, or mother, or mother, or mother, or mother astrology and theology on the right basis.

" The “Teutonic philosopher” nicknamed the contemporaries in those days, mysticism was not without reason called “Teutonic philosophy”, Jacob Boehme, like Luther, believed that the salvation of man is possible not external good deeds, and not even the external assistance of God, but only the inner faith of the heart. For without the inner, spiritual degeneration of metaoa, faithful things do not matter.

Not an abstract scholastic learning and, moreover, not the external power of the human authority, but only the revival of the inner person is able to restore that eternal principle, which, according to Boehm, was once lost by a human race. He was convinced that Christianity was distorted by scientists and theologians, dads and cardinals. Scientists, dads, cardinals, bishops and eminent people.

Why did the world follow them? Poor, despised monk. What power or power? However, by the time of the spelling of Aurora, it was already quite obvious to Boehme that “damaged human nature” was not able to internally revive, especially in the conditions of the emerging Protestant orthodoxy, by that time spiritually exhausted, “post -corps” Christianity ... “What remains still hidden?

The true teaching of Christ? No, but the philosophy and deep foundation of God, heavenly bliss, the revelation of the creation of the angels, the revelation of the abominable fall of the devil, where evil comes from, the creation of this world, the deep foundation and secret of man and all the creatures in this world, the last judgment and a change in this world, the secret of the resurrection of the dead and eternal life.

" As soon as one of the lists of Aurora, the first composition of this new German prophet and the reformer, caught the eyes of the Gerlitsky Ober Pastor, Mr. Gregor Richter, Boehme was detained almost immediately, and then even expelled for a while from his city. And although he was subsequently allowed to return, he, however, had to promise not to take on the pen anymore.

Six years later, despite the ongoing danger from the Orthodox Protestant clergy, he prints one after another of his main works: “Description of the three principles of the divine essence”, “On the triple life of man”, “On the vascularization of Jesus Christ”, “De signature reerum, or about the birth and designation of all creatures”, “Mysterim Magnum, or the great sacrament ”,“ On the choice of mercy ”Thus, Boehme did not leave his inner calling to be a new German prophet of the Great Reformation, which was once begun Luther, and remained he was faithful until his death.

In May, after the next attacks from the influential Ober Pastor, Boehme responded to the friendly invitation of the Saxon Elector to visit the Dresden court, in which, finally, he gains high patrons of his business. But joy did not last long. Already in August of the same year, he fell ill and on November 17, at the age of 49, died. Jacob Boehme had a significant impact on the development of philosophy.

This means that in eternity there is a theogonic process, Mother of God. The time and history is the internal content of the divine drama in eternity. This is the most ingenious of all that reveals Boehme. And the least means pantheism.The greatest difficulty for rational metaphysical and theological interpretation is the mystical gnosis of Jacob Boehme, the greatest of the mystics of the Gnostic type of all time.

The gnosis of J. Boehme is not expressed in concepts, but in myths and symbols. Boehme Visioner. He lives in the spiritual world, and what he sees there is non -transient on the language of the objective world. He is revealed to what lies deeper than that world of objects with which intellect with its concepts deals. Boehme overcomes the boundaries of Greek thought, Greek intellectualism and intellectualist ontology.

Ungrund is deeper than God. In the vision of Boehom, the fiery and dynamism of the depth of being is revealed, or rather, the depths are greater than being itself. Boehme is close to Heraclitus in Greek thought, but it is a gap with ancient philosophy. It is introduced by a dynamic principle. Boehme is trying to reveal the secret of the genesis, the process of theogonic, cosmogonic and anthropogonic.

But in German metaphysics, the Bema vision was so rationalized and changed that it was no longer at all Christian character, which Boehme itself did not.

The mystic of Boehme himself is very Christocentric.