thought (i.e., alchemy, astrology, Neo-Alexandrian Hermeticism, Christian Kabbalah, Paracelsism—that is, the studying of the "prognostications" of Paracelsus—philosophia occulta and Rosicrucianism). Faivre noted that there are "obvious similarities" between earlier theosophy and modern Theosophy as both play an important part in Western esotericism and both claim to deal with wisdom from a gnostic perspective. But he says there are also differences, since they do not actually rely on the same reference works; and their style is different. The referential corpus of earlier theosophy "belongs essentially to the Judeo-Christian type", while that of modern Theosophy "reveals a more universal aspect". Although there are many differences between Christian theosophy and the Theosophical movement begun by Helena Blavatsky, the differences "are not important enough to cause an insurmountable barrier". Theosophists like Blavatsky and W.Q. Judge wrote about Jakob Böhme's philosophy. Böhme was also an important influence on the ideas of Franz Hartmann, the founder in 1886 of the German branch of the Theosophical Society. Hartmann described the writings of Böhme as “the most valuable and useful treasure in spiritual literature.” Theosophers engage in analysis of the universe, humanity, divinity, and the reciprocal effects of each on the other. Their departure point therefor may be knowledge of external things in the world or inner experiences, and the theosopher's aim is to discover deeper meanings in the natural or divine realm. Antoine Faivre notes, "the theosophist dedicates his energy to inventing (in the word's original sense of 'discovering') the articulation of all things visible and invisible, by examining both divinity and nature in the smallest detail." The knowledge that is acquired through meditation is believed to change the being of the meditator. Faivre identified three characteristics of theosophy. The three characteristics of theosophy are listed below. Theosophy: Divine/Human/Nature Triangle: The inspired analysis which circles through these three angles. The intradivine within; the origin, death and placement of the human relating to Divinity and Nature; Nature as alive, the external, intellectual and material. All three complex correlations synthesize via the intellect and imaginative processes of Mind. Primacy of the Mythic: The creative Imagination, an external world of symbols, glyphs, myths, synchronicities and the myriad, along with image, all as a universal reality for the interplay conjoined by creative mind. Access to Supreme Worlds: The awakening within, inherently possessing the faculty to directly connect to the Divine world(s). The existence of a special human ability to create this