The noble Sophia draweth near in the Essence of the Soul, and kisseth it in friendly Manner, and tinctureth its darkFire with her Rays of Love, and shineth through it with her bright and powerful Influence.
I must tell you, sir, that yesterday the pharisaicaldevil was let loose, cursed me and my little book, and condemned the book to the fire. He charged me with shocking vices; with being a scorner of both Church and Sacraments, and with getting drunk daily on brandy, wine, and beer; all of which is untrue; while he himself is a drunken man.
Writing about Gregorius Richter, chief pastor of Görlitz, who had condemned his writings (2 April 1624), as quoted in Concerning the Three Principles of the Divine Essence (1910), edited by Paul Deussen, Introduction
We men have one book in common which points to God. Each has it within himself, which is the pricelessName of God. Its letters are the flames of His love, which He out of His heart in the priceless Name of Jesus has revealed in us. Read these letters in your hearts and spirits and you have books enough. All the writings of the children of God direct you unto that one book, for therein lie all the treasures of wisdom. … This book is Christ in you.
If thou wilt use these Words aright, and art in good Earnest, thou shalt certainly find the Benefit thereof. But I desire thou mayest be warned, if thou art not in Earnest, not to meddle with the dear Names of God, in and by which the most High Holiness is invoked, moved, and powerfully desired, lest they kindle the Anger of God in thy Soul. For we must not abuse the Holy Names of God. This little Book is only for those that would fain repent, and are in a Desire to begin. Such will find what Manner of Words therein, and whence they are born. Be you herewith commended to the EternalGoodness and Mercy of God.
This is understood by none but the Children of Christ, who have known it by Experience.
When Christ the Corner-stone stirreth himself in the extinguished Image of Man, in his hearty Conversion and Repentance, then Virgin Sophia appeareth in the Stirring of the Spirit of Christ in the extinguished Image, in her Virgin's Attire before the Soul; at which the Soul is so amazed and astonished in its Uncleanness, that all its Sins immediately awake in it, and it trembleth before her; for then the Judgement passeth upon the Sins of the Soul, so that it even goeth back in its Unworthiness, being ashamed in the Presence of its fair Love, and entereth into itself, feeling and acknowledging itself utterly unworthy to receive such a Jewel. This is understood by those who are of our Tribe, and have tasted of this Heavenly Gift, and by none else. But the noble Sophia draweth near in the Essence of the Soul, and kisseth it in friendly Manner, and tinctureth its dark Fire with her Rays of Love, and shineth through it with her bright and powerful Influence. Penetrated with the strong Sense and Feeling of which, the Soul skippeth in its Body for great Joy, and in the Strength of this Virgin Love exulteth, and praiseth the great God for his blessed Gift of Grace.
Jacob Boehme has to be termed the greatest of Christian gnostics. The word gnosis I employ here not in the sense of the heresies of the first centuries of Christianity, but in the sense of knowledge basic to revelation and dealing not with concepts, but with symbols and myths; contemplative knowledge, and not discursive knowledge. This is also a religiousphilosophy or theosophy. Characteristic for J. Boehme is that he had a great simplicity of heart, a child-like purity of soul.
The mystery of God's creation, the creative mystery of the creature involves not only the being saved from sin, but also of bearing within it the imprint of the Creator and being pervaded with Divine energies, this has remained hidden over time. Upon this mystery have touched only a few Christian mystics and genuine theosophists, gnostics, ahead of their time. The greatest of them was J. Boehme. But the thought of modern times has tended to naturalise Boehme's intuition about the mystery of the world-creation, the mystery of the creature, and it has become bereft, of what Boehme revealed.
Boehme's teachings present the challenging tasks of a new Christian anthropology, of the surmounting of the slavery subjection of man under the Old Testament consciousness, in a bold attempt at discerning the mysteries of the creation within the light of Christ. Boehme is not a theologian, he is — a theosophist in the finest sense of the word, and his contemplations are not easily to be carried over into the traditional theological language. Least of all was Boehme an "heretic" as regards the condition of his heart, as regards his spiritual disposition, and the final resolution of this question does not belong to the academic school theological teachings. … Many of us, as Orthodox Russians of the XX Century, think otherwise, than might a German craftsman of genius from the late XVI and early XVII Centuries, but we can sense in him a brother after the spirit, his thought resonates for us, and we can find common issue with it beyond all the separate faith-confessions and nationalities, beyond all the separate times and places, just as we ought to find common cause with everything spiritually genuine that is lofty and high, even though it appear a foreign world for us.
There are as many blasphemies in this shoemaker's book as there are lines; it smells of shoemaker's pitch and filthy blacking. May this insufferable stench be far from us. The Arian poison was not so deadly as this shoemaker's poison.
Gregorius Richter, chief pastor of Görlitz, following the publication of Aurora, as quoted in Jacob Boehme : His Life and Teaching, or Studies in Theosophy (1885) edited by Hans Lassen Martensen; translated by T. Rhys Evans
In water lives the fish, the plant in the ground,
The bird in the sky, the sun in the firmament,
The salamander must with fire be sustained,
And God's Heart is Jacob Boehme's element.