Besides mystical theology, Boehme was indebted to the writings of Paracelsus.
As Boehme is the typical theosophist, and as modern theosophy has nourished itself almost in every case upon the study of his works, his dominating conceptions supply us with the best illustration of the general trend of this mode of thought.
This principle (which Boehme often calls the evil in God) illuminates both sides of the antithesis, and thus contains the possibility of their real existence.
Amongst them were Jakob Boehme (Behmen), the theosophic mystic; Johann Arndt, whose work on True Christianity became widely known and appreciated; Heinrich Muller, who described the font, the pulpit, the confessional and the altar as the four dumb idols of the Lutheran Church; the theologian, Johann Valentin Andrea, the court chaplain of the landgrave of Hesse; Schuppius, who sought to restore to the Bible its place in the pulpit; and Theophilus Grossgebauer (d.
Further, he has no systematic works; his doctrines exist for the most part in short detached essays, in comments on the writings of Boehme and Saint Martin, or in his extensive correspondence and journals.
Thus Fichte, Spinoza, Jakob Boehme and the Mystics, and finally, the great Greek thinkers with their Neoplatonic, Gnostic, and Scholastic commentators, give respectively colouring to particular works.
It is useless to follow Boehme further, for his cosmogony is disfigured by a wild Paracelsian symbolism, and his constructive efforts in general are full of the uncouth straining of an untrained writer.
Weigel, in turn, handed on these influences to Jakob Boehme (1575-1624), philosophus teutonicus, and father of the chief developments of theosophy in modern Germany (see Boehme).
The first influence of Boehme was in the direction of an obscure religious mysticism.