Aurora or dawn in the rise
Aurora or Dawn in Sunrise , alluding to the bride of the Song, 6.10 ( "Who is this that looks forth like the dawn, fair as the moon, clear as the sun, terrible as an army?" Song of Songs 6.10 LUT ), is the title of the first and main work of the mystic , pansophan , theosophist or deeply religious person Jakob Böhme , who lived as a shoemaker in Görlitz , written in 1612.
content
This work represents the religious experience of Boehme, which not only mystically emerges in the soul, but also runs through the senses, nature, the development of living beings and, specifically in this work, also the tonal formations of linguistic expression. This experience is not only given to the author passively, but takes place as an ever new, eternal birth process, as painful as it is creative, in which “the spirit breaks through”. Along this birth process, the divine creative forces unfold in the form of the seven “qualities” or “source spirits” (desire, movement, fear, flash of fire, love, reverberation and sound, understanding) and bring each other and all nature out through this very birth process. The natural side of this “dynamic of the spirit realm”, as the Bohemian admirer Novalis will later call it, is traditionally called alchemy ; it is Paracelsus , whose medical and natural-philosophical, pansophical and theosophical impulses play a role in Boehme's "qualities" development. Incidentally, the Chymische Hochzeit Christiani Rosencreutz , a story by Johann Valentin Andreae , was created at the same time as the Aurora, also on Paracelsus' basis, but Boehme's work lives on religious experience and penetration of the Bible, while Andreae lets play more narrative jokes.
Biblical basis for Boehme's synaesthetic sensualization of the supersensible or formulation of the unheard ( 1 Cor 2,9 LUT based on Isa 64,3 LUT : “What no eye has seen and no ear has heard and what God has prepared has not come into anyone's heart those who love him. ") is above all the motif of Jacob's ladder ( Gen 28.12 EU ), as it is taken up in the last verse of the first chapter of the Gospel of John:" You will see heaven open and the angels of God up and down come down on the Son of Man ”( Jn 1,51 LUT ). The son is thereby emerging from the father in constant birth, through man, breaking through death, and therefore “son of man”, and at the same time through all nature, provided that its life and “qualification” finds its origin and source in man himself. Man is created as the center of nature, because the most beautiful of the angels, the light bearer, who originally occupied this center, flared up in love with himself and, as it were, slagged and hardened, precipitated out of the gentle birth cone of the center or was precipitated through his self-recognition and self-caused Perversion fell out. He then tore the person created into his position full of envy into the fall of man, so that rigor mortis clasped and closed the changes in life, but through Christ's passion and resurrection this prison was broken open again, so that the life of the new Adam sprout again in the spring of Easter can.
The extraordinary effect of the Aurora on Leibniz , later on Goethe and on German idealism and its romantic environment, i.e. Novalis, Schelling , Hegel , Philipp Otto Runge and their circles of friends, is primarily based on the language of Boehme. In the constant struggle for the sensualization of the supersensible and for expression for the unheard of, he gains an energetic plasticity, a powerful originality, which in its poetic density is only comparable to the sayings of the prophets and psalmists. Above all, however, this language is able to ignite the reader himself, to inspire him, to initiate, to awaken and to realize the birth process that is created there, wrestling and constantly redesigning itself. Christ in nature is surely still one of the greatest desiderata of Christian religious life.