Jacob Boehme

In: G. Quispel (ed.), De hermetische Gnosis in de loop der eeuwen, Haarlem 20034, 383-394.

German translation: ‘Gisbertus Voetius, Hermes Trismegistos und Jakob Boehme, in: G. Quispel (ed.), Die hermetische Gnosis im Lauf der Jahrhunderte, Birnbach: DRP Verlag 2001, 389-401

En este artículo, mostraré que emprender una lucha por el reconocimiento resulta problemático para los grupos que son objeto de discriminación y recriminación por razones de su deseo o de su condición sexual. Posteriormente desarrollaré el concepto de reconocimiento en la obra de la filósofa norteamericana Judith Butler, pues considero que su propuesta de deconstrucción política abre nuevos caminos en el proceso de la lucha por el reconocimiento contemporáneo, especialmente de aquellos sectores subordinados por su condición sexual. Quiero analizar de la idea de reconocimiento en Butler a partir de su lectura de la filosofía y de sus debates políticos.

"This is a study of the most fascinating and idiosyncratic of all seventeenth-century figures. Like its famous predecessor The Cheese and The Worms: The Cosmos of a Sixteenth-Century Miller, it explores the everyday life and mental world of an extraordinary yet humble figure. Born in Lincolnshire with a family of Cambridgeshire origins, Thomas Totney (1608–1659) was a London puritan, goldsmith and veteran of the Civil War. In November 1649, after fourteen weeks of self-abasement, fasting and prayer, he experienced a profound spiritual transformation. Taking the prophetic name TheaurauJohn Tany and declaring himself 'a Jew of the Tribe of Reuben' descended from Aaron the High Priest, he set about enacting a millenarian mission to restore the Jews to their own land. Inspired prophetic gestures followed as Tany took to living in a tent, preaching in the parks and fields around London. He gathered a handful of followers and, in the week that Cromwell was offered the crown, infamously burned his bible and attacked Parliament with sword drawn. In the summer of 1656 he set sail from the Kentish coast, perhaps with some disciples in tow, bound for Jerusalem. He found his way to Holland, perhaps there to gather the Jews of Amsterdam. Some three years later, now calling himself Ram Johoram, Tany was reported lost, drowned after taking passage in a ship from Brielle bound for London.

During his prophetic phase Tany wrote a number of remarkable but elusive works that are unlike anything else in the English language. His sources were varied, although they seem to have included almanacs, popular prophecies and legal treatises, as well as scriptural and extra-canonical texts, and the writings of the German mystic Jacob Boehme. Indeed, Tany's writings embrace currents of magic and mysticism, alchemy and astrology, numerology and angelology, Neoplatonism and Gnosticism, Hermeticism and Christian Kabbalah – a ferment of ideas that fused in a millenarian yearning for the hoped for return of Christ on earth. The English Revolution freed men and women both self-taught and formally educated to speak their minds and challenge their times. But only by contextualizing and then unravelling the mind of this exceptional person can we truly appreciate what it meant to be living in a world turned upside down.

Contents: Introduction: TheaurauJohn Tany and the English Revolution. Part I Genesis: Genesis; The bitterness of the godly; The wilderness of Zin; Birth of the Prophet. Part II Genealogy of the High Priest: TheaurauJohn; Genealogy of the High Priest; Justice; Hell. Part III King of the Jews: King of the Jews; Canonical and extra-canonical sources; Son of the morning stars; The book of Theos-ologi according to TheaurauJohn; To your tents, O Israel; Gold Tried in the Fire. Bibliography; Indexes."

TO READ THE PREVIEW SCROLL DOWN TO READ THE PREVIEW SCROLL DOWN

A great American psychologist summarizes one of the most difficult of subjects--the nature of dreaming--after decades of lifting matters out of the morass of Freudianism. The result nonetheless is a thin gruel that misses the main thing about dreams: their unworldly imaginative power. But he is not the only one. Who defends the psyche in modern science? Who knows what it is, where it resides, and how it controls the brain? The true theory of dreaming will emerge only by facing and answering these questions, which can be said to have baffled ancient, medieval, and modern investigators alike. At present materialism stands confused, pathetically benighted in its own shadow.

Readers are now advised that a new approach to the true theory of dreaming, as well as the first mechanistic explanation of Night Terrors in scientific history, is contained in the reviewer's illustrated essay on this page called 'The Last Day.' Both this late 2017 review and the new 2020 essay concern the same foundational ideas within idealism and can be said to blend smoothly together to produce an increasingly coherent view of the phenomenology as well as the fundamental nature of dreaming, the achievement of which depends on isolating and identifying the cosmic generator of dreams.

See also 'Sartre on Dreaming' (2022) and 'On the Materialization of Being' (2022) for deeper insights into the nature of dreaming according to idealism and in the context of the embodiment of the psyche, which reaches far deeper inwardly than the farthest galaxies are from the Solar System.

The term ‘conversion narrative’ lacks proper definition and can be understood more broadly than is often the case, underlining its fictive nature. I show this by reading William Blake’s Milton a Poem as a conversion narrative, exploring how Blake weaves a wider discourse of conversion around the conversion of his protagonist Milton that forms the narrative backbone of the book. This wider discourse shows us glimpses of Paul’s conversion and conversion in Jakob Boehme’s writings. The result is a work that challenges the idea of a conversion narrative as focussing on the author’s past experience, showing how its ultimate focus is, instead, on the reader.

Contrary to what has usually been argued, Boehme’s impact among many religious radicals and heterodox figures during the English Revolution was quite muted.  Indeed, initially he seems to have mainly been read by continental Protestant exiles, university-educated ministers, scholars, lawyers, physicians, alchemists, army officers, and a handful of artisans turned lay preachers.  Their responses ranged, however, from condemnation, exasperation, and ambivalence to qualified approbation and unbridled enthusiasm.  Nonetheless, Boehme’s influence can be seen in alchemical experimentation, in almanacs and astrological predictions, in mystical thought, in the literary expression of prophetic experience, in the development of heterodox doctrines, in utopian literature, and in the enrichment of the English language through neologisms.

TO READ THE PREVIEW SCROLL DOWN TO READ THE PREVIEW SCROLL DOWN

The grinding and wearisome Spirit of War, a perversion of the oft-lamented but inescapable Struggle for Existence, is suddenly unmasked as the pathological reflection of the Soul of the World and its Infinite Life. Concrete and wide-ranging evidence in modern physics and neuroscience shows how it embroils the Life of Man, leading to ever-greater moral malignancy and a Final Crisis.

Compare on this page independent discussions of the immanent Final Crisis and evidence for it:

https://www.academia.edu/44692464/The_Antichrist

https://www.academia.edu/44275896/Thematic_Apperceptions_Surrounding_Max_Picards_Human_Face_1930_With_Ancillary_Illustrations

https://www.academia.edu/41144933/The_Last_Day_Illustrated_Essay_

The discussion within 'The Spirit of War' ranges widely and steps into the Paleolithic, the Holocene, the Neolithic, the Bronze Age, 5th-century Classical Greece, and 17th- and 19th-century Germany, finally emerging into the global forum of modern brain science.

Classical German Idealism is shown in intimate relation to the highest (pythagoric) reaches of Greek philosophy in order to dissect the problem of Trifurcated Man through novel approaches within the philosophies of mind and nature, theology, paleontology, ontology of animal development, the fascinating neurology of Left and Right, and the once alluring goal of an integral psychology.

Lastly, the grimacing Visage of Man--a three-fold cliche of modern life--is exposed as an aesthetic failure contemporaneous with the very birth of Mankind and the onset of continuous psychophysical war within Man himself. (Note: Fair Use and Quotation freely granted to world scholarship.)

TO READ THE PREVIEW SCROLL DOWN TO READ THE PREVIEW SCROLL DOWN

The intellectual adventurer Franz Hartmann (1838-1912), writing in English in the late 19th century while residing in North America, felt moved to set forth his theosophical understanding of the Life of Jesus in a dazzling treatise--here reviewed, summarized, illustrated, and fundamentally criticized on the basis of classical German and British idealism. Shown along the way is the likely process of spiritual enlightenment through which the Sage of Nazareth perceived that God, Nature, and Man are one undivided whole, putting him into fatal conflict with the established power in Palestine. The result is both well-known and completely misunderstood, according to Hartmann, who dispels the mist surrounding what is, in the end, the simplest of teachings. As for christian Mankind, whatever its denomination, its comprehension of the Gospel story remains fundamentally correct, according to Hartmann's analysis: "No mortal man can save himself except through that divine Light of the Logos--called the Christ--continually acting on the spark of Divinity existing within his soul." (Note: Fair Use and Quotation freely granted to world scholarship.)

Le présent ouvrage, issu d’une thèse de doctorat soutenue en Sorbonne, propose une analyse philosophique détaillée de l’œuvre de celui qui fut surnommé « le prince des obscurs ». David König étudie les thèmes fondamentaux de la pensée de Jacob Böhme en se servant du processus de manifestation du Sans-fond comme d’un fil directeur guidant le lecteur jusqu’au cœur de la doctrine. Son but est triple : éclairer les difficultés de la théosophie böhmienne, mettre en lumière sa structure métaphysique inédite, et évaluer son influence sur le postkantisme, et plus spécifiquement sur les philosophies de Hegel et de Schelling.

This paper is part of a wider study of contemporary Japanese discourses on education policy and work skills, which seeks to combine Laclau and Mouffe's Discourse Theory with Fairclough's Critical Discourse Analysis to operationalise Discourse Theory as a practical method for the discursive analysis of texts.

Lux in Tenebris is a collection of eighteen original interdisciplinary essays that address aspects of the verbal and visual symbolism in the works of significant figures in the history of Western Esotericism, covering such themes as alchemy, magic, kabbalah, angels, occult philosophy, Platonism, Rosicrucianism, and Theosophy. Part I: Middle Ages & Early Modernity ranges from Gikatilla, Ficino, Camillo, Agrippa, Weigel, Böhme, Yvon, and Swedenborg, to celestial divination in Russia. Part II: Modernity & Postmodernity moves from occultist thinkers Schwaller de Lubicz and Evola to esotericism in literature, art, and cinema, in the works of Colquhoun, Degouve de Nuncques, Bruskin, Doitschinoff, and Pérez-Reverte, with an essay on esoteric theories of colour.

Contributing authors are: Michael J.B. Allen, Susanna Åkerman, Lina Bolzoni, Aaron Cheak, Robert Collis, Francesca M. Crasta, Per Faxneld, Laura Follesa, Victoria Ferentinou, Joshua Gentzke, Joscelyn Godwin, Hans Thomas Hakl, Theodor Harmsen, Elke Morlok, Noel Putnik, Jonathan Schorsch, György Szönyi, Carsten Wilke, and Thomas Willard.

Johann Jacob Zimmermann (1642–1693) is a forgotten proponent of heliocentrism in seventeenth-century Lutheran Germany. In "Scriptura Sacra Copernizans" (1690), he located himself within an unusual genealogy of Copernicanism, in which the usual heroes of the scientific revolution were missing. And in a pseudonymous work, "Exercitatio theoricorum Copernico-coelestium" (1689), there was no holding back for theological speculations. Zimmermann’s cosmology carried metaphysical and especially religious significance. Always interpreted morally and spiritually as well, light and darkness were responsible for the matter and fundamental physical forces of his world. In spite of Zimmermann’s appeal to Italian philosophers of the Renaissance, he was much more influenced by Johann Arndt and Jacob Boehme. Their contemplation of nature, and the sun in particular, was taken up by Zimmermann and carried further. According to him, light had Trinitarian properties because of which it was even identified with God. This latent cosmotheism can be placed in the context of contemporary debates on Boehme’s orthodoxy and Pietist enthusiasm.

This study examines affinities between kabbalah and Böhme's theosophy. There are hints in Böhme's writings of an awareness of the esoteric dimension of Judaism, regarding the mystical-magical power of the name. For Böhme, the Tetragrammaton signifies the efflux of the Word, which through Wisdom, facilitates the transition from infinite unity to finite multiplicity. The aspect of Böhme's incarnational theosophy most indebted to the kabbalah concerns the role of the imagination as the faculty wherein the body of God is reflected as the anthropos in the sophianic mirror of nature. Böhme's speculation on the seven properties parallels what kabbalists aver regarding the ten sefirotic potencies that collectively disclose the hidden essence of the infinite in the attributes of lovingkindness on the right and judgment on the left of the Tree of Life. Finally, the study assesses the conceptual correspondence between the desire of the Ungrund in Böhme and the jouissance of the kabbalistic Ein Sof.

TO READ THE PREVIEW SCROLL DOWN TO READ THE PREVIEW SCROLL DOWN

Contemplation of a new book in Russian on the hypothetical linguistico-philosophical construct long ago named the “Language of Adam”—with its supposed extra-worldly powers that fascinated a menagerie of saints and devils in Renaissance times—has surprisingly uncovered a monstrous, unmentioned, and even unmentionable historical actor and bravely ventures to give it a proper name at last. The present book review can be considered a voyage of discovery: a worthy intellectual exercise, a wide-ranging excursion in brief historiography, a concrete idealist cosmology and cosmography, and a synopsis of human affairs (and confusion) penultimate to the Last Day. It has been done for and through love of the Russian Spirit, which entity, with uncertain allies, now faces its ultimate historical test in embodying and militarily defending the worthiest post-Renaissance creations of art, religion, and philosophy for the benefit of all Mankind. (Note: Fair Use and Quotation freely granted to world scholarship.)

URLs for the Horst Mahler BitChute videos specified on p. 5 have since 2022 been disabled but fresh uploads of the same videos as of April 2024 are as follows:

January 2017
https://www.bitchute.com/video/6TfvTJf8NbSS/

April 2017
https://www.bitchute.com/video/HgcxPPMMu7b2/

La historia, según una formulación bien conocida, es el camino de la razón que avanza, imparable, hacia el progreso, pese a recorrer también zonas de sombras y vías subterráneas. Astucias de la razón. Las revoluciones, en este sentido, serían entendidas por Marx como locomotoras del tren de la historia universal. No faltarán críticas hacia esta comprensión de la historia. Benjamin, por ejemplo, entendería las revoluciones de otro modo: como el gesto de la humanidad que, arrastrada por ese tren del supuesto progreso, trata de utilizar el freno de emergencia. Contra la (supuesta) historia «del progreso» a favor de la libertad (Hegel), del final de la lucha de clases (Marx), de la reconciliación a través de la técnica del hombre con la naturaleza (Ernst Jünger), la propuesta de Schelling no deja de resultar interesante, porque, en fechas significativamente coincidentes con la filosofía hegeliana, presenta un concepto de historia marcada ya para siempre por el mal. No se trata de que las heridas del espíritu curen sin dejar cicatriz (para el espíritu no hay heridas, sino solo momentos; estas únicamente existen para los hombres, que son quienes las hacen, las sufren y las viven), sino de que la historia misma es ya la herida de la que brota el tiempo y la que presenta, en su desarrollo, pruebas inequívocas de la irrupción de lo que no debería ser y, sin embargo es: el mal. Desde su Magisterschrift a la filosofía de la revelación, La limpidez del mal presenta un análisis del problema del mal en la filosofía de Schelling, la función estructural que este presenta en el curso de la historia y su relación con el tiempo, con especial hincapié en el Escrito sobre la libertad y en las Lecciones privadas de Stuttgart, para mostrar así otra odisea, ciertamente oscura, de la conciencia. La noche de la voluntad.

Brian Vickers once described John Dee’s Monas Hieroglyphica as “possibly the most obscure work ever written by an Englishman,” asking whether there were even ten references to it in the seventeenth century. This article considers Dee’s reputation as an alchemist, in particular the reception of his Monas Hieroglyphica, in Latin, French, and German texts published in the late sixteenth and seventeenth centuries, and examines two themes: first, discussion of the Monas Hieroglyphica in the context of cabbalistic calculations and Pythagorean symbolic numbers; and second, references to, and appropriations of, the hieroglyphic monad in the context of chemical notation. It shows how Dee’s work was read by alchemists influenced by Trithemius’s exposition of the Emerald Tablet, including major promulgators of Paracelsian thought such as Gerard Dorn, Oswald Croll, Joseph Duchesne, and Heinrich Khunrath. The article also notes how the Monas Hieroglyphica appealed to purveyors of both physical and more theosophical forms of alchemy, such as the Rosicrucian Chemical Wedding of Christian Rosencreutz. It concludes with a discussion of the somewhat surprising approval of Dee’s enigmatic work from one who was utterly antagonistic to Paracelsian and Rosicrucian philosophy, the chemist Andreas Libavius, who openly admitted to using the hieroglyphic monad as the basis for the ground plan for his ideal laboratory.

Aries: Journal for the Study of Western Esotericism 18.1 (2018), 3-20.

The article discusses the historiographic neglect of one of Germany's most influential authors, Jacob Böhme. Seventeenth-century philosophers such as Leibniz and Henry More recognized Böhme as a philosopher and scholars of the period included him in lexica of the "Republic of Letters." Yet later histories either ignore Böhme or dismiss him as a "fanatic." The article traces this treatment of Böhme not to the content of his thought, but to his status as a lay philosopher and theologian, who lacked the approval of the state church and university.

Tähän valikoimaan sisältyy synopsikset, alkutekstit, suomennokset ja kommentaarit seitsemästä kosmisen mystagogi William Blaken (1757-1827) varhaisimmasta eeppisestä runoelmasta eli nk. profetiallisesta draamasta. Teos keskittyy siis Blaken Lambethin kauden ja sitä edeltävään epiikkaan, jossa vallankumouksen utopia hehkuu kaikissa sateenkaaren väreissä samalla kun runoilija ilmaisee sekä sympatiansa että kritiikkinsä Euroopan ja Amerikan luciferisia kapinallisia kohtaan. Blaken profetiallisten draamojen arkaaisimpia vaikutteita ja lähtökohtia olivat mm. kanaanilaiset, heprealaiset, kreikkalaiset, germaaniset, kelttiläiset, skandinaaviset ja hindulaiset jumaltarut, joiden mytologisia ja soteriologisia näkemyksiä hän yhdisteli ja tulkitsi anarkistisesti oman mielensä mukaan. Näkyvän roolin Blaken runoudessa saivat toisaalta myös antiikin gnostilaiset ja uusplatonistiset kirjailijat sekä William Shakespearen näytelmät ja John Miltonin runous, joiden metafysiikan dialektiset libretot ja dramaattiset polyfoniat elähdyttivät hänen psyykensä luovaa hierrettä ja siivittivät säveltämään uuden taivaan ja uuden helvetin päinvastaisia melodioita. Hyvin keskeisiä Blaken taiteelle olivat myös Jakob Böhmen ja Paracelsuksen välittämät hermeettiset ja alkemistiset kirjoitukset, joiden paradoksaalis-dialektiset ja paradoksaalis-mystiset ajatukset hän omaksui innokkaasti ja uudisti. Blaken filosofian kannalta merkitseviä olivat edelleen ruotsalaisen henkiennäkijä Emanuel Swedenborgin (1688-1772) teologiset teokset, joiden dogmaattis-rationaaliset ja dogmaattis-mystiset oivallukset hän näki rohkeasti kokonaan uudessa valossa ja kyseenalaisti. Kaikkein silmiinpistävimpiä William Blaken varhaisen epiikan innoittajia ja herätteitä olivat kuitenkin 1700-luvun brittiläisen ja ranskalaisen valistuksen aatteet sekä aikakauden poliittisen historian ajankohtaiset tapahtumat: Amerikkalainen vallankumous 1776 ja Ranskan Suuri vallankumous 1789-1794 sekä näihin liittyvä ancien régimen murtuminen, jotka kaikki tapahtumat Blake näki osana jumalten ja ihmisten välistä vuorovaikutusta ja maailmankaikkeuden suurta, kosmista näytelmää.


2023.


----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------



Valikoiman ensimmäinen runoelma Tiriel (1789) on materialismin rappion ja epäonnistumisen ja samalla ”Järjen Aikakauden” päättymisen tarkkanäköinen analyysi. Samalla se on ennakkoaavistus Blaken esoteerisen mytologian ”helvetillisestä” okkultismista, mitä enteilee tosiseikka, että runoelman keskeisten päähenkilöiden nimet ’Tiriel’ ja ’Zazel’  runoilija omaksui Heinrich Cornelius Agrippa von Nettesheimin teoksesta De occulta philosophia libri tres (1531-1533, Englanniksi: ”Three Books of Occult Philosophy”, 1651) . Samaisen renessanssin magiaa edustavan teoksen nimistöä hyödyntää myös Blaken runoelma The Book of Thel (1789, ”Thelin kirja”), mutta runollinen innoitus johdattaa runoilijan tällä kertaa kokonaan toisenlaiseen näkyyn: William Blaken ilmaisussa on tässä kohtaa vivahde lastenlaulujen ja lastenlorujen maailmasta, jossa kukat ja taivaan pilvet osaavat ajatella, puhua ja rakastaa, mutta runoelman keskiössä on tässäkin mitä vakavin teema: Kaikkea elämää koskeva kuoleman ja katoavaisuuden mysteeri, jonka Thel, runon nuori sankaritar “viattomuuden ja kokemuksen rajoilla“,  kokee riipaisevasti sielussaan elämän kevään vehreyden ja kukkien keskellä.

William Blaken Lambethin kauden avaava runoelma Visions of the Daughters of Albion (1793, ”Albionin tytärten näyt”) muodostaa eräänlaisen The Book of Thel-runoelman temaattisen parin, sillä tällä kertaa näytelmän keskiössä on Kokemuksen eksistenssitasoon astunut, kypsä nainen; Blaken Visions of the Daughters of Albion-runoelma kertoo traagisen tarinan raiskauksesta ja sen jättämistä arvista, mutta se sisältää myös puolustuspuheen vapaudelle ja vapaalle rakkaudelle – vaikutteita tähän työhönsä runoilija on imenyt ilmeisesti juuri feministikirjailija Mary Wollstonecraftin poliittisesta pääteoksesta Vindication of the Rights of Woman (1792, ”Naisten oikeuksien puolustus”). Jos The Book of Thel-runoelma rinnastuu kielikuviltaan ja kehittelyltään The Songs of Innocence and Experience (1789-1794, suom. ”Viattomuuden ja Kokemuksen lauluja”)-runokokoelman ensimmäiseen osaan ”Viattomuuden lauluja”(1789), Visions of the Daughters of Albion (1793)-runoelman tematiikka täydentää sen kokonaiseksi assosioituen pikemminkin ko. runokokoelman jälkimmäiseen puoliskoon  ”Kokemuksen lauluja” (1794).

Gnostilainen maailmanselitys ilmenee monin paikoin William Blaken Lambethin kauden ”Mannerten profetiat”-trilogiassa, joka osittain kulkee limittäin nk. ”Orc-syklin ” kanssa: Trilogian ensimmäinen runoelma America: A Prophecy (1793, ”Amerikka: Profetia”) on symbolinen tulkinta Yhdysvaltojen itsenäisyyssodasta, joka huipentuu amerikkalaisen kapinan henkilöitymänä toimivan ofilaisen Käärme-Messiaan, Orcin voittoon.  Trilogian toinen osa Europe: A Prophecy (1794, ”Eurooppa: Profetia”) voidaan nähdä John Miltonin yltiökristillisen runouden parodiana, joka sisältää muotomenoihin kangistuneen, seksuaalikielteisen ja materialistisen kristinuskon kitkerää kritiikkiä. Trilogian kolmas osa The Song of  Los(1794) tahtoo Runoilija-Profeetta Losin suulla laulaa uskaliaan ylistysvirren vallankumoukselliselle jakobiiniradikalismille aikana, jona väkivaltaisten veritekojen kierre realisoitui Pariisin kaduilla; Runoelma täydentää Blaken runollisen kertomuksen ihmiskunnan historiasta alkaen Adamista Eedenin puutarhassa ja päättyen Viimeiseen Tuomioon, kuoleman riemuvoittoon ja yleiseen ylösnousemukseen, jonka vallankumous Ranskassa aikaansaa.

"Résumé
Henry Corbin a écrit qu’« un Maître Eckhart et un Jacob Boehme eussent parfaitement compris Ibn ʿArabî, et réciproquement. » Mais comment assurer ce dialogue et cette compréhension réciproque pressentie par Henry Corbin? Cette recherche porte essentiellement sur les conditions de possibilités de ce dialogue, puisque la comparaison entre Ibn al-ʿArabī et Böhme n’est encore qu’à ses balbutiements. En choisissant le prisme de l’imagination, le but est double : pouvoir traiter de manière non réductrice les phénomènes spirituels en parcourant et analysant la logique spécifique de l’imagination ; et, sous l’égide de la hiérohistoire, explorer le rôle de l’imagination dans la métaphysique et l’éthique d’Ibn al-ʿArabī et de Böhme. Il s’agit donc d’essayer de lire Ibn al-ʿArabī et Böhme comme ils lisaient eux-mêmes le Livre révélé de leur tradition respective. Au final, il appert que le théophanisme caractéristique tant de la métaphysique d’Ibn al-ʿArabī que de celle de Böhme est une riche terre d’accueil de l’imagination et de l’imaginal. Et que, si la comparaison strictu sensu entre Ibn al-ʿArabī et Böhme est impossible, l’esprit comparatif et transdisciplinaire de cette recherche, ainsi que la méthode phénoménologico-herméneutique, offrent de nouvelles avenues de réappropriation pour l’ensemble des phénomènes spirituels.

Abstract
Henry Corbin wrote that a “Meister Eckhart and Jacob Boehme would fully understand Ibn ʿArabî, and vice versa.” But how can we ensure this dialogue and mutual understanding anticipated by Henry Corbin? This research is essentially on the conditions of possibilities of this dialogue, especially because the comparison between Ibn al-ʿArabī and Böhme is still in its infancy. By choosing the prism of the imagination, the goal is twofold: approach spiritual phenomena in a non-reductive way by browsing and analyzing the specific logic of imagination; and, under the auspices of the concept of hierohistory, explore the role of imagination in the metaphysics and ethics of Ibn al-ʿArabī and Böhme. It is therefore an effort to read Ibn al-ʿArabī and Böhme as they read themselves the revealed book of their respective tradition. Finally, it appears that the theophanism characteristic of the metaphysics of both Ibn al-ʿArabī and Böhme is a rich haven for imagination and imaginal. If the comparison between Ibn al-ʿArabī and Böhme is stricto sensu impossible, the comparative and transdisciplinary spirit of this research, as well as its the phenomenological-hermeneutic method, opens up new avenues of re-appropriation for all spirituals phenomena."

This volume brings together for the first time some of the world’s leading authorities on the German mystic Jacob Boehme, to illuminate his thought and its reception over four centuries for the benefit of students and advanced scholars alike. Boehme’s theosophical works have influenced Western culture in profound ways since their dissemination in the early 17th Century, and these interdisciplinary essays trace the social and cultural networks as well as the intellectual pathways involved in Boehme’s enduring impact. The chapters range from situating Boehme in the 16th Century Radical Reformation, to discussions of his significance in modern theology. They explore the major contexts for Boehme’s reception including the Pietist movement, Russian religious thought and Western esotericism, as well as focusing more closely on important readers: the religious radicals of the English Civil Wars and the later English Behmenists; literary figures such as Goethe and Blake, and great philosophers of the modern age, among them Schelling and Hegel. Together, the chapters illustrate the depth and variety of Boehme’s influence and a concluding chapter addresses directly an underlying theme of the volume – asking why Boehme matters today, and how readers in the present might be enriched by a fresh engagement with his apparently opaque and complex writings.

This article is mainly concerned with the dissemination of Jacob Boehme’s writings rather than their reception and accordingly focuses upon the contribution of intermediaries, patrons, translators, biographers, printers, and publishers.  It shows how Boehme’s texts were copied, transmitted, issued and translated, demonstrating the key role Samuel Hartlib’s circle played in facilitating the project.  Furthermore, it uncovers the translators’ networks, revealing their ties through kinship and friendship, as well as shared professional and commercial interests.  Indeed, these extensive connections, which included sympathetic publishers, largely explains why Boehme’s works were acquired so readily in printed English translations and later selectively rendered into Welsh.

Ce mémoire s’articule autour de la notion d’imagination, identifiée comme une des constituantes importantes des courants ésotériques occidentaux. Il s’intéresse à dégager les formes et les thèmes que prend l’expérience spirituelle émergeant des courants spécifiques où l’imagination est douée d’une qualité noétique, se référant aux plus récentes études spécialisées dans le domaine. Ainsi, la kabbale juive, la théosophie chrétienne et la théurgie du Moyen Âge et de la Renaissance formeront les secteurs premiers d’investigations. La configuration phénoménologique de l’expérience spirituelle dégagée s’articule autour des notions de miroir, de désir, de corporisation et de révélation. Le travail est l’occasion de traiter des enjeux méthodologiques dans ce domaine d’étude en émergence. Il discute de l’interaction complexe de l’expérience au sein du sujet dans son appréhension de celle-ci; une complexité à la fois diachronique (transfert discursif, réinterprétation) et synchronique ayant des impacts dans la religiosité contemporaine.

ENGLISH:
This study is concerned about ‘imagination’ identified as a main constituant of western esotericism. It clarifies the forms and important themes emerging from the spiritual experience in currents in which imagination is a foremost agent of noetic quality. Accordingly, we will draw mainly from the mosts recents researches in the specialised field of western esotericism. Jewish Kabbalah, Christian theosophy and medieval to modern theurgy are the main area of investigation. The phenomenological configuration of the identified experiences articulate itself relatively to the notions of miror, desire, embodiement and revelation. This study is also deeply concerned by methodological issues in this emerging field of research, as well as discussing the complex inner interaction between a subject and the apprehension of his own experience. A complexity which is both diachronic (reinterpratation, discursive transfer) and synchronic, bearing impact upon contemporary religiosity.

NOTA :
- À mon sens, le chapitre 2 (études sur la kabbale) mériterait une bonne réécriture. Mes excuses aux lecteurs, je n'ai jamais trouvé le temps de la faire.
- The second chapter (on studies of kabbalah) would greatly benefit from a re-writing. Sorry to the reader, I have not find the time to do it yet.

Böhme is an important figure who connects the histories of early modern religious dissidence to Continental philosophy and later countercultural movements, yet he remains understudied. Challenging prevalent views that Böhme's writings are exercises in irrationality or "primitive" religious speculation, I argue that his work provides the theory for a practice aimed at (a) relocating religious authority in the body and (b) fostering an experience of the world that rejects contemporaneous theological and scientific cosmologies in favor of an ontology of human/world co-constitution. I demonstrate that many of Böhme's concepts do not "make sense" when approached as theology, philosophy, or theory, because his texts are indexed to the body: they are meant to catalyze existential transformation rather than convey purely conceptual content. My dissertation attempts to rectify the tendency to "disembody" Böhme, by approaching him first and foremost as a praxis-oriented thinker. I analyze Böhme's work, not as an example of introspective mysticism or speculative philosophy, but as the framework for a praxis meant to be performed in real time: an "existential paradigm" that is simultaneously (a) a phenomenology of desire; (b) a theory, method, and practice of self and world creation; and (c) a creative action aimed at disrupting the social imaginary and influencing the larger body politic.

There is a "MYSTERY" that the "church-at-large" has hidden from and deprived Christians the knowledge of almost since its inception !!!

** This "Mystery" (Secret) was fundamental to the teaching of Jesus Christ Himself and His early apostles. It was the core teaching of the Apostle Paul. Many of the early Christian Mystics and mystical teachers knew and taught it, especially William Law and Jacob Boehme of the 1600-1700 era.

** It is the foundation stone of TRUE Christian experience, the root source or "modus operandi" of Christian salvation and sanctification, and the ONLY basis or foundation of Christian life. Without the reality of it operable in a life, one can NOT indeed even BE a "Christian" in the Biblical sense !!!

** Despite the ABSOLUTE NECESSITY of this "Mystery" - it is actively known, understood and practiced by a mere handful of the professing worldwide "christian" community. Even fewer could INTELLIGENTLY discuss, explain or teach it to others.

** The majority of those that ARE in ANY sense familiar with this "Mystery" DO NOT understand its origin, foundation, and inner-workings. They know little more than "proof-text" scripture verses, religious jargon and "catch-words" to describe what little they DO know !! They are like the average computer user who knows how to turn the machine on, push a few buttons, and use the mouse and keyboard. They, however, know ABSOLUTELY nothing about HOW or WHY the computer performs its various functions. To them, it is "MAGIC" !!

** "Now, hold on just one minute", someone reading this might object. "I can get my work on my computer done JUST FINE without understanding anything as to HOW it works !!" That may be true enough (as far as it goes) for a computer, but man/woman is NOT a machine - and in the domain of Christianity, as we will further discuss, he/she needs to take an intelligent, cooperative role. Some aspects of the Christian Faith have ALREADY been accomplished "behind the scenes" (so to speak), and require NO contribution from or involvement by us. Other aspects, however, DO require our ACTIVE, intelligent knowledge of and participation in to be effective in our lives.

** I am going to devote this article to revealing said "MYSTERY", and in examining and explaining its TRUE origin and workings. I will attempt to show how "The Church" has, for the most part, deprived not only Christendom but the WHOLE world of this "treasure hidden in a field" that Jesus Christ, Son of the Creator, came to reveal and make available to ALL OF US !!!

TO READ THE PREVIEW SCROLL DOWN TO READ THE PREVIEW SCROLL DOWN

The concealed foundation behind all appearances ("the Idea") is schematically depicted for the first time since its detailed conceptual emergence within idealism in the 17th century. Its field-theoretic underpinnings are synoptically described and linked to the eminent physicist Dirac. Finally, the Idea is shown in living articulation with the long and fruitful literary career of Thomas Carlyle (d. 1881), one of the top twenty-five authors of all time, through whom, it is argued, the Idea individualized the same Divine Didacticism that it has worked in all the great Seers of Mankind. Insights of the outstanding idealists Jacob Boehme (d. 1624) and Johann Fichte (d. 1814) are marshaled in detail against the reported criticisms of G.W.F. Hegel (d. 1831) and asserted as consistent instead with Hegel's well-known Jena Lectures (1803-06). Also integrated into the argument are Augustine, Milton, Luther, and Homer. (Note: Fair Use and Quotation freely granted to world scholarship.)

Freedom of religion generally resonates in the collective mind as a prized legacy of the European Enlightenment alongside most individual liberties and modern values. This assumption, however, is flawed as it tends to downplay centuries of religious pluralism and cohabitation. Tolerance, in other words, was a practice long before it became a theory. This article considers tolerance not as an idea, but as a religious belief and a practice in the early Enlightenment. Drawing from rare manuscript sources scattered over several countries, it argues that tolerance was a grassroots Christian belief primarily promoted by those who needed it the most: persecuted radical dissenters. It shows how the revocation of the Edict of Nantes in 1685 sparked a tolerationist spur in Protestant countries, ‘refuges’ that often offered only a limited level of freedom. By contrast, more radical forms of tolerance existed among underground millenarians and ecumenical societies of this period. These refuges and milieus made a significant contribution to the Enlightenment debate on tolerance and deserve to be acknowledged for it.

a comprehensive philosophical reformulation); The Nuclear Thing (an analysis of the radioactive object of the imagination); The Trail of the Screaming Forehead (a critique of nihilistic egoism); Bitter Heritage (a historicophilosophical reflection on culture and crisis in 19th-century New Orleans); Axxon N (interpreting David Lynch films as critique of domination); and a second volume of The Anarchist Moment. His areas of research include dialectical thought, psychoanalytic theory, ecological philosophy, anarchist, utopian, and libertarian thought, surrealism, the social imaginary, cultural critique, Buddhist, Daoist and Zen philosophy, the critique of domination, and the crisis of the Earth. An archive of his texts (currently 374) can be found at

TO READ THE PREVIEW SCROLL DOWN TO READ THE PREVIEW SCROLL DOWN

According to Heidegger (1) the Greek concept of ‘logos’ enunciated by Heraclitus as we have him is inwardly triune (whether this was missed by Hegel in his 'Logik' composed 1811-16 is a question for later investigation); and (2) Man is doomed to destruction because his post-renaissance thinking (so-called reasoning) has gradually departed from its rootedness in the divine and he has become a kind of golem or zombie, as if possessed by a soulless cognitive demon. These are important observations and are the chief foci of this note. Illustrated. (Note: Fair Use and Quotation freely granted to world scholarship.)

With a broad, vigorous brush a distinguished philologist, A.H. Armstrong (1909-1997), in the mid-20th century, set forth in a modest-sized volume the entire development of ancient idealism; its essential religious and philosophical matters were not separable in antiquity and are restated here in a conspectus that makes appropriate and highly explanatory connections to the well-known, religiously aware idealists Jacob Boehme (d. 1624), Hegel (d. 1831), and R. Guenon (d. 1951); their works, of course, lay far in the future when Greek philosophy took its rise in the 6th century B.C.  Armstrong’s consideration of the presocratics is notably deft and informed; his summary of Plato’s cosmology and Aristotle’s psychology receive due attention here. Origen (b. 185) and Plotinus (d. 270 A.D.) are outlined in some detail. The philosophical theology and psychology of Augustine (d. 430 A.D.), who was importantly influenced by Plotinus, concludes the discussion. A photographic portrait of A.H. Armstrong from the British Academy finds its place at the head of the present summary.

The dialectical relationship between `pedagogy' and `praxis', vis-à-vis the `women's question', has been a matter of great concern for pioneers of Women's Studies (WS). The need to study women's issues in academic institutions and to conduct research based on experiential material and affirmative action was beginning to be discussed among Indian women's studies scholars by the early eighties. 1 The discourse on this subject has proved to be a fruitful exercise for activists, academics, researchers, policy planners and the UN system. This paper tries to examine the following issues: the genesis of interaction between WS and the WM in India; the contribution of WS to mainstream academia-economics, political science, sociology, literature, history, education, psychology; the analytical tools and the theoretical insights provided by WS and the WM in India; the research methodology and agenda of the WS, ongoing debates on the scope and limitations of WS within institutionalised structures, the shift of focus from WS to gender studies; the economics and politics of funding, consultancy and priorities in research.

This publication accompanies the exhibition "Light in Darkness: The Mystical Philosophy of Jacob Böhme, held 29 April-5 July 2019 in Coventry Cathedral. The volume includes sections about Böhme's life, his main philosophical concepts and his reception, particularly in the English-speaking world. A short selection of passages from Böhme's "Aurora" is also offered, together with explanatory notes.

TO READ THE PREVIEW SCROLL DOWN TO READ THE PREVIEW SCROLL DOWN

In this illustrated essay, correlation is made of deep intuitions from the celebrated idealist Jacob Boehme (d. 1624) on the created origin and self-destructive destiny of the visible World, likely by a totalizing, instantaneous involution. Precise determination of the impending ingression of the Last Day into Mankind’s distracted affairs is attempted along with a synoptic description of the fateful moment ahead when Human History will end. Along the way the study finds itself obliged to present a new Theory of Dreaming/Night Terrors. Conveniently, the possibility of complete philosophical/religious reconciliation of Christians, Moslems, and Hebrews is discussed in connection with reorganization of the Effectual Idea of Man, giving occasion to bring several other brilliant idealists into view—William Law (d. 1761), Johann Fichte (d. 1814), Thomas Carlyle (d. 1881), and Rene Guenon (d. 1951). Certain inherent ambiguities concerning calculation of the exact year of the Last Day are noted, given the nature of the case, and an independent means is proposed to resolve them promptly by scientific examination of the so-called Fossil Record. The years speculated to contain the Last Day range from 2023 to 2030, excluding (after careful consideration) rabbinic dissension. The study concludes: “We are told withal that the Zero Hour is imminent.” (Note: Fair Use and Quotation freely granted to world scholarship.)

Page/Highlights of the Exposition:

1 The Last Day As Calculated
2 Reason for the Last Judgment
4 The Last Judgment
5 The Gravitas of Catoptric Genesis
6 Life of the ‘Spiritus Mundi’
9 Horizon of Symmetry/Asymmetry
10 Theory of Dreaming/Night Terrors
16 The Final Moment
17 Remembering the Emperor Penguin
18 The Third Creation in Retrospect
21 Eternal Life and Eternal Death
22 The Power and Virtue of Humility
23 Reconciliation of Religions
23 An Effectual Idea of Man
24 On the 6,000 Years As Utterance
26 Artist Acknowledgements

Important clarification of JB's use of religious sources for the years of creation (3,970 B.C.) and consummation (2030 A.D.) is now freshly derived:

https://www.academia.edu/83167738/On_the_Years_of_Cosmic_Beginning_and_End

Reprinted in part in: Being Human, Winter 2014/15, pp. 39-41.
https://issuu.com/anthrousa/docs/bh13-final-web/s/11534799

Southern Cross Review, Number 97, November-December 2014:
https://southerncrossreview.org/97/wood-clement-steiner.htm

From the seventeenth century through the first decades of the eighteenth century, a wave of millenarianism swept Europe. A range of authors across the religious spectrum discussed the coming „Final Judgement“ and offered competing scriptural interpretations about the „end of times.“ Some of the most popular books were those of so-called Philadelphians, who wanted to build a community of brotherly love in anticipation of the New Jerusalem. The frontispieces of certain Philadelphian books made visual arguments that seemed to prove the interpretations presented in the books. This article presents some of these frontispieces and focuses in particular on the large copperplate engraving in Johanna Eleonora Petersen’s opulent „Anleitung zu gründlicher Verständniß der Heiligen Offenbahrung“ of 1696. In one image, this artwork expresses all of the central Philadelphian tenets, including the fall of Babylon, a coming 1000-year reign of Christ, the union of righteous Jews and Christians and the doctrine of a female person in the godhead.

Excerpts from "Christian Visionaries: The British Isles" by Madonna Sophia Compton. This volume of visionaries in the Christian tradition includes early monastic influences in the British Isles, and mystics and visionary theologians from the early Celtic Church to the modern era. It is a reflection book with quote from the writings of these mystics and visionary theologians.

The essay focuses on Moller's role as an author of devotional works, who promoted meditation as a way to improve individuals, church and society. His attitudes foreshadow those of his friend and parishioner Jacob Böhme, who would develop them much further.