i)

il

STILLMAN DRAKE

See LIFE: OF

PHILIPPUS THEOPHRASTUS BOMBAST
OF HOHENHEIM

KNOWN BY THE NAME OF

BAK AC Eb akS

ND
THE SUBSTANCE OF HIS TEACHINGS

CONCERNING COSMOLOGY, ANTHROPOLOGY, PNEUMATOLOGY, MAGIC
i AND SORCERY, MEDICINE, ALCHEMY AND ASTROLOGY,
PHILOSOPHY AND THEOSOPHY

EXTRACTED AND TRANSLATED FROM HIS RARE AND EXTENSIVE WORKS
AND FROM SOME UNPUBLISHED MANUSCRIPTS

BY

FRANZ HARTMANN, M.D.

AUTHOR OF “MAGIC,” ETC.

SECOND EDITION, REVISED AND ENLARGED

(THIRD IMPRESSION)

“ The beginning of wisdom is the beginning of supernatural power”
PARACELSUS

LONDON

KEGAN PAUL, TRENCH, TRUBNER & CO. L™
BROADWAY HOUSE, 68-74 CARTER LANE, E.C.

The rights of translation and of reproduction are reserved.

PRINTED IN GREAT BRITAIN BY
MORRISON AND GIBB LTD., LONDON AND EDINBURGH

PREFACE

RECENT researches in the ethereal realms of Mysticism,
Metaphysics,and transcendental Anthropology have proved
beyond a doubt the existence of a great number of appa-
rently mysterious and occult facts, whose causes cannot
be explained by a science whose means for investigation
are limited by the imperfections of sensual perception,
and whose researches must necessarily come to a stop
where physical instruments cease to be of any service.
Invisible things cannot be seen, neither can that which is
imponderable be weighed with scales; but invisible and
imponderable things, such as the cosmic ether, the light-
producing power of the sun, the vital power of plants and
animals, thought, memory, imagination, will, psychological
influences affecting the state of the mind or producing a
sudden change of feeling, and other things too numerous
to mention, are nevertheless facts, and exist in spite of
the incapacity of teachers of anatomy or chemistry to
explain them. If a reasonable sceptic says that such
things do not exist, he can only mean to say that they
do not exist relatively to his knowledge; because, to deny
the possibility of the existence of anything of which we
know nothing would imply that we imagined ourselves
to be in possession of all the knowledge that exists in the
world, and believed that nothing could exist of which we
did not know. A person who peremptorily denies the

vi PREFACE

existence of anything which is beyond the horizon of his
understanding because he cannot make it harmonise with
his accepted opinions is as credulous as he who believes
everything without any discrimination. Either of these
persons is not a freethinker, but a slave to the opinions
which he has accepted from others, or which he may have
formed in the course of his education, and by his special
experiences in his (naturally limited) intercourse with the
world. If such persons meet with any extraordinary fact
that is beyond their own experience, they often either
regard it with awe and wonder, and are ready to accept
any wild and improbable theory that may be offered to
them in regard to such facts, or they sometimes reject
the testimony of credible witnesses, and frequently even
that of their own senses. They often do not hesitate to
impute the basest motives and the most silly puerilities to
honourable persons, and are credulous enough to believe
that serious and wise people had taken the trouble to
play upon them “practical jokes,’ and they are often
willing to admit the most absurd theories rather than to
use their own common sense.

It seems almost superfluous to make these remarks, as
perhaps none of our readers will be willing to be classified
into either of these two categories; but nevertheless the
people to whom they may be applied are exceedingly
numerous, and by no means to be found only among the
ignorant and uneducated. On the contrary, it seems
that now, as at the time of the great Paracelsus, the three
(dis)graces of dogmatic science—self-conceit, credulity,
and scepticism—go still hand in hand, and that their
favourite places of residence are public auditories and
the private visiting-rooms of the learned.

It is difficult for the light of truth to penetrate into a

PREFACE vii

mind that is crammed full of opinions to which it tena-
ciously clings, and only those who accept the opinions of
others, not as their guides, but only as their assistants,
and are able to rise on the wings of their own unfettered
genius into the region of independent thought, may receive
the truth. Our modern age is not without such minds.
The world is moving in spirals, and our greatest modern
philosophers are nearing a place in their mental orbit
where they come again into conjunction with minds like
Pythagoras and Plato. Only the ignorant schoolboy be-
lieves that he knows a great deal more than Socrates
and Aristotle because he may have learned some modern
opinions in regard to a few superficial things, or some
modern inventions, with which the philosophers of old may
not have been acquainted; but if our modern scientists
know more about steam-engines and telegraphs than the
ancients did, the latter knew more about the powers that
move the world, and about the communication of thought
at a distance without the employment of visible means.
If the anatomist of to-day knows more about the details
of the anatomy of the physical body than the ancients,
the ancients knew more about the attributes and the
constitution of that power which organises the physical
body, and of which the latter is nothing more than the
objective and visible representative. Modern science may
be successful in producing external appearances or mani-
festations with which the ancients were not acquainted ;
the initiates into ancient sciences could create internal
causes of which modern science knows nothing whatever,
and which the latter will have to learn if it desires to
progress much further. There is no resting-place in the
evolution of the world. There is only progression and
retrogression, rising or falling. If we falter at the door

viii PREFACE

to the realm of the invisible, and dare not enter the
temple where the mysterious workshop of Nature exists,
we will sink still more into the mire of illusion, and lose
still more of the faculties necessary to perceive the things
of the soul. A member which is not used atrophies; a
faculty that is not actively employed is lost. If our whole
time and attention is taken up by the illusions of sense,
we will lose the power to perceive that which is super-
sensual; the more we look at the surface, the less will
we know of the kernel; the more we sink into matter,
the more will we become unconscious of the spirit which
is the life of all things. |

But, fortunately for humanity, each evil carries its own
remedy in its bosom, each action is followed by a reaction,
and the progression of the world resembles the move-
ments of a pendulum that swings from one side to the
other, while it at the same time moves forward. Ages of
bigotry are followed by periods of thought that may end
in ages of scepticism; centuries of scientific or religious
ignorance, intolerance, and superstition lead to revolutions
of thought that may, again, end in atheism and crime; but
each swing of the pendulum raises humanity a step higher
on the ladder of progression. When it reaches the point
of gravity, it would stop unless pushed on by the impulse
coming from one or the other extreme.

It seems that our age is nearing that neutral point
again. Blind “ Materialism” has expended its powers; it
may still have many pretended followers, but very few
that believe in it in their hearts.. If there were any
persons who sincerely believed in it, and followed its
teachings to its last logical consequences, they would
necessarily end their days in jail or be driven to suicide ;
but the great majority of the advocates of Materialism

PREFACE ix

like the bigots of old theology, feel and think differently
from what they say: they deal out their theories to
others, but do not desire to use them themselves. Doubt,
the great enemy of true faith, is also the enemy of dog-
matic ignorance; it destroys all self-confidence, and
therefore impedes not only the power to do good in those
that are good, but it also weakens the poison of those
that do evil. The eyes of a world that stepped out from
a night of bigotry into the light of day were dazzled and
blinded for a while by the vain glitter of a pile of rubbish
and broken pots that had been collected by the advocates
of material science, who palmed it off for diamonds and
precious stones; but the world has recovered from the
effect of the glare, and realised the worthlessness of the
rubbish, and it again seeks for the less dazzling but
priceless light of the truth. Treasures that have long
been buried and hidden away from the sight of those
that were neither able to realise nor to appreciate their
value are now brought to light; pearls of ancient wisdom
are brought from the East; fountains of knowledge that
have been for centuries closed up are again opened, and a
flood of light is thrown over things that appeared impos-
sible, mysterious, and occult.

As we dive into the ancient mysteries a new world
opens before us. The more we begin to understand the
language of the Adepts, the more grows our respect for
their wisdom. The more we become able to grasp their
ideas, the more grows our conception of man. The ana-
tomy, physiology, and psychology which they teach make
of man something immeasurably greater than the puny
and impotent being known to modern science as a com-
pound of bones, muscles, and nerves. Modern science
attempts to prove that man is an animal; the teachings

x PREFACE

of the Adepts show that he may be a god. Modern
science invests him with the power to lift his own
weight; ancient science invests him with the power to
control the destiny of the world. Modern science allows
him to live for a very limited number of years; ancient
science teaches that he has always existed, and will never
cease to exist if he desires to live. Modern science deals
with the instrument that the real man uses as long and
as often as he comes into relationship with the world of
phenomena, and she mistakes that instrument for the
man; the Adepts show us the true nature of the essential
man, to whom one earthly existence is nothing more than
one of the many incidents of his eternal career.

There is an invisible universe within the visible one, a
world of causes within the world of effects. There is force
within matter, and the two are one, and are dependent
for their existence on a third, which is the mysterious
cause of their existence. There is a world of soul within
a world of matter, and the two are one, and caused by
the world of spirit. And within these worlds are other
worlds, visible and invisible ones. Some are known to
modern science; of others she does not even know that
they exist ; for, as the material worlds of suns and planets
and stars, the worlds of animate and inanimate beings,
from man, the lord of creation, down to the microscopic
world with its countless inhabitants, can only be seen by
him who is in the possession of the powers necessary for
their perception, likewise the world of the soul and the
realms of the spirit can only be known to him whose
inner senses are awakened to life. The things of the
body are seen through the instrumentality of the body,
but the things of the soul require the power of spiritual
perception.

PREFACE xi

It is very natural that those who have not developed
the power of spiritual perception will not believe in its
existence, because for them this faculty does not exist.
Therefore the outward reasoner is like a man who keeps
his eyes closed, and calls for proofs of the existence of
that which he cannot see; while he who is able to see
with the eye of the soul or the intellect requires no other
proof that the things which he sees exist, and he is right-
fully entitled to speak authoritatively of his experience
in regard to that which is invisible to the majority, just
as a man who has returned from a previously unexplored
country is entitled to speak authoritatively about the
things which he has seen, and to describle his experi-
ences; while, as a matter of course, every listener has
the right to accept that which appears to him reasonable,
and to reject whatever goes beyond his capacity to under-
stand; but to deny the power of spiritual perception
because one does not possess it himself is as foolish and
arrogant as if a blind man were to deny to others the
power to see.

This power of spiritual perception, potentially con-
tained in every man, but developed in few, is almost
unknown to the guardians of science in our modern
civilisation, because learning is often separated from
wisdom, and the calculating intellect seeking for worms
in the dark caverns of the earth cannot see the genius
that floats towards the light, and it cannot realise his
existence. And yet this ancient science, which the
moderns ignore, is perhaps as old as the world. It was
known to the ancient prophets, to the Arhats and Rishis
of the East, to initiated Brahmins, Egyptians, and Greeks.
Its fundamental doctrines are found in the Vedas as well
as in the Bible. Upon these doctrines rest the funda-

xii PREFACE

ments of the religions of the world. They formed the
essence of the secrets that were revealed only to the
initiated in the inner temple where the ancient mysteries
were taught, and whose disclosure to the vulgar was for-
bidden under the penalty of torture and death. They
were the secrets known to the ancient sages, and to the
Adepts and Rosicrucians of the Middle Ages, and upon a
partial understanding of their truths rests the system of
modern Freemasonry.

But it is a great error to suppose that the secrets of
the Alchemists can all be communicated by words or
signs, or be explained to any one who may be trusted
with them. The rendering of an explanation requires
the capacity to understand on the part of the receiver,
and where that power is absent all explanations, be they
ever so clear, will be in vain. It would be of little use
to explain the nature of a palm-tree to an Eskimo, who
living among icebergs, never saw a plant, or to describe
the construction of a dynamo-machine to an Australian
savage. A man entirely ignorant of all spiritual compre-
hension, however well his intellectuality be developed,
will be in the same condition regarding the understand-
ing of spiritual things as the savage in regard to that
which belongs to modern civilisation. In the spiritual
as well as in the sensual kingdom the perception is first,
and then comes the understanding. The greatest mys-
teries are within our own self. He who knows himself
thoroughly knows God and all the mysteries of His
nature. The doctrines resulting from true contemplation
are not to be confounded with speculative philosophy, that
reasons from the known to that which it cannot know,
trying by the flickering light of logic to grope its way
into the darkness, and to feel the objects which it cannot

oh em

PREFACE xiii

see. These doctrines were taught by the children of light,
who possessed the power to see. Such men were the
great religious reformers of all ages, from Confucius and
Zoroaster down to Jacob Boehme and LEckartshausen,
and their teachings have been verified by every one
whose purity of mind and whose power of intellect have
enabled him to see and to understand the things of the
spirit.

Some of their doctrines refer to morals and ethics,
others are of a purely scientific character; but both
aspects of their teachings are intimately connected to-
gether, because beauty cannot be separated from truth.
They both form the two pages of a leaf in the book of
universal Nature, whose understanding confers upon the
reader not merely opinions but knowledge, and renders
him not only learned but illuminated with wisdom.

Among those who have taught the moral aspect of the
secret doctrine, there are none greater than Buddha,
Plato, and Jesus of Nazareth; of those who have taught
its scientific aspect, there have been none more profound
than Hermes Trismegistus, Sankaracharya, Pythagoras,
and Paracelsus. They obtained their knowledge not
merely from following the prescribed methods of learning,
or by accepting the opinions of the “ recognised autho-
rities” of their times, but they studied Nature by her
own light, and becoming illuminated by the light of
Divine Nature, they became lights themselves, whose
rays illuminate the world of mind. What they taught
has been to a certain extent verified and amplified by
the teachings of Eastern Adepts, but many things about
which the latter have to this day kept a well-guarded
silence were revealed by Paracelsus three hundred years
ago. Paracelsus threw pearls before the swine, and was

xiv PREFACE

scoffed at by the ignorant, his reputation was torn by the
dogs of envy and hate, and he was treacherously killed by
his enemies. But although his physical body returned
to the elements out of which it was formed, his genius
still lives; and as the eyes of the world become better
opened to an understanding of spiritual truths, he appears
like a star on the mental horizon, whose light is destined
to illuminate the world of occult science, and to penetrate
deep into the hearts of the coming generation, to warm
the soil out of which the science of the coming century
will grow.

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PARACELSUS

I THE UIFE OF PARACELSUS

THE dawn of the sixteenth century called into existence
a new era of thought, and was the beginning of the most
stupendous and important accomplishments of those
times— the reformation of the Church. The world
awoke again from its long sleep in mental torpitude
during the Middle Ages, and shaking off the incubus of
Papal suppression, it breathed freely once more. As the
shadows of night fly at the approach of the day, so clerical
fanaticism, superstition, and bigotry began to fade away,
because Luther, in the name of the Supreme Power of
the Universe, spoke again the Divine command: “ Let
there be light!” The sun of truth began again to rise
in the East, and although his light may afterwards have
been obscured by the mists and vapours rising from fields
on which dogmas and superstitions were undergoing the
process of putrefaction, nevertheless it was penetrating
enough to extend its beneficial influence over the subse-
quent hours of that day. It shone through the murky
atmosphere of sectarian bigotry, and sent its rays into
doubting minds, Free thought and free investigation,
having shaken off the chains with which they were bound
down for centuries by the enemies of religious liberty,
broke the door of their dungeon, and rose again to
heaven to drink from the fountain of truth. Free in-
quiry took the place of blind credulity ; reason rose vic-
torious out of its struggle with blind belief in clerical

A

2 PARACELSUS

authority. Spirits that had been bound to cold and
dead forms were set free, and began to expand and take
their natural shapes; and truths that had been monopo-
lised and held captive for centuries by an exclusive caste
of priests, became the common property of all that were
able to grasp them.

Such a great struggle for liberty on the battlefield of
religious thought could not take place without causing
a commotion in other departments where mind was at
work, In the department of science there could be seen
a general struggle of the new against the old, of reason
against sophistry, and of young truths against errors
that had become venerable through age. Logic battled
against belief in antiquated authorities; and new con-
stellations, composed of stars of the first magnitude,
began to rise, sending their rays into the deepest recesses
of thought. Luther overthrew the barrier of ecclesi-
astical hierarchy; Melanchthon and Hrasmus liberated
speech; Cardanus lifted the veil off the goddess of
Nature; and Copernicus, like Joshua of old, bade the
sun to stand still, and, obedient to his command, the sun
stood still, and the planetery system was seen to move
in the grooves in which it was ordained by the wisdom
of the Supreme.

One of the greatest and illuminated minds of that
age was Philippus Aureolus Theophrastus Bombast, of
Hohenheim. He was born November 26 in the year
1493, in the vicinity of a place called Maria-Hinsiedeln,’
being a village about two hours’ walk from the city of
Ziirich, in Switzerland. His father, William Bombast, of
Hohenheim, was one of the descendants of the old and.
celebrated family Bombast, and they were called of
Hohenheim after their ancient residence known as
Hohenheim, a castle near the village of Plinningen, in
the vicinity of Stuttgart, in Wiirtemberg. He was a
relative of the Grand Master of the Order of the Knights

1 At present a place of pilgrimage.

THE LIFE OF PARACELSUS 3

of St. John of these times, whose name was George
Bombast of Hohenheim. He established himself, in his
capacity of a physician, near Maria-Hinsiedeln; and in
the year 1492 he married the matron of the hospital
belonging to the abbey of that place, and the result of
their marriage was Theophrastus, their only child. It
may be mentioned that Paracelsus, in consideration of
the place of his birth, has also been called Helvetius
Eremita, and furthermore we sometimes find him called
Germanus, Suevus, and Arpinus. His portrait, in life-
size, can still be seen at Salzburg, painted on the wall
of his residence (Linzer Street, No. 365, opposite the
church of St. Andrew). Other portraits of Paracelsus
are to be found in Huser’s edition of his works, and in
the first volume of Hauber’s “ Bibliotheca Magica.” The
head of Paracelsus, painted by Kaulbach in his celebrated
picture, at the Museum at Berlin, called “The Age of
Reformation,” is idealised, and bears little resemblance to
the original,

In his early youth Paracelsus obtained instructions in
science from his father, who taught to him the rudiments
of alchemy, surgery, and medicine. He always honoured
the memory of his father, and always spoke in the kindest
terms of him, who was not only his father, but also his
friend and instructor. He afterwards continued his
studies under the tuition of the monks of the convent of
St. Andrew—situated in the valley of Savon—under the
guidance of the learned bishops, Eberhardt Baumgartner,
Mathias Scheydt of Rottgach, and Mathias Schacht of
Freisingen. Having attained his sixteenth year, he was
sent to study at the University of Basel. He was after-
wards instructed by the celebrated Johann Trithemius of
Spanheim, abbot of St. Jacob at Wiirzburg (1461-1516),
one of the greatest adepts of magic, alchemy, and astro-
logy, and it was under this teacher that his talents for
the study of occultism were especially cultivated and
brought into practical use, His love for the occult

4 PARACELSUS

sciences led him to enter the laboratory of the rich
Sigismund Fugger, at Schwatz, in Tyrol, who, like the
abbot, was a celebrated alchemist, and able to teach to
his disciple many a valuable secret.

Later on, Paracelsus travelled a great deal. He
visited Germany, Italy, France, the Netherlands, Den-
mark, Sweden, and Russia, and it is said that he even
went to India, because he was taken prisoner by the
Tartars and brought to the Khan, whose son he after-
wards accompanied to Constantinople. Every reader of
the works of Paracelsus who is also accquainted with the
recent revelations made by the Eastern Adepts, cannot
fail to notice the similarity of the two systems, which in
many respects are almost identical, and it is therefore
quite probable that Paracelsus during his captivity in
Tartary was instructed in the secret doctrine by the
teachers of occultism in the Hast. The information
given by Paracelsus in regard to the sevenfold principles
of man, the qualities of the astral body, the earth-bound
elementaries, &c., was then entirely unknown in the
West; but this information is almost the same as the
one given in “Isis Unveiled,” “ Esoteric Buddhism,” and
other books recently published, and declared to have been
given by some Eastern Adepts. Paracelsus, moreover,
wrote a great deal about the Elementals, or spirits of
Nature, but in his description of them he substituted for
the Eastern terms such as were more in harmony with
the German mythological conceptions of the same, for the
purpose of bringing these subjects more to the under-
standing of his countrymen, who were used to the
Western method of thought. It is probable that Para-
celsus stayed among the Tartars between 1513 and
1521, because, according to Van Helmont’s account, he
came to Constantinople during the latter year,’ and
received there the Philosopher’s Stone.

The Adept from whom Paracelsus received this stone

1 Van Helmont, “Tartari Historia,” § 3.

THE LIFE OF PARACELSUS 5

was, according to a certain awrewm vellus (printed at
Rorschach, 1598), a certain Solomon Trismosinus (or
Pfeiffer), a countryman of Paracelsus. It is said that
this Trismosinus was also in possession of the Universal
Panacea; and it is asserted that he had been seen, still
alive, by a French traveller, at the end of the seven-
teenth century.

Paracelsus travelled through the countries along the
Danube, and came to Italy, where he served as an army
surgeon in the Imperial army, and participated in many
of the warlike expeditions of these times. On these
occasions he collected a great deal of useful information,
not only from physicians, surgeons, and alchemists, but
also by his intercourse with executioners, barbers, shep-
herds, Jews, gipsies, midwives, and fortune-tellers. He
collected useful information from the high and the low,
from the learned and from the vulgar, and it was nothing
unusual to see him in the company of teamsters and
vagabonds, on the highways and at public inns—a circum-
stance on account of which his narrow-minded enemies
heaped upon him bitter reproach and vilifications. Hav-
ing travelled for ten years —— sometimes exercising his
art as a physician, at other times teaching or studying
alchemy and magic,’ according to the custom of those
days—he returned at the age of thirty-two again to
Germany, where he soon became very celebrated on
account of the many and wonderful cures which he
performed.

In the year 1525 Paracelsus went to Basel; and in
1527, on the recommendation of Oxcolampadius, he
was appointed by the City Council a professor of. physic,
medicine, and surgery, receiving a considerable salary.
His lectures were not—like those of his colleagues—
mere repetitions of the opinions of Galen, Hippocrates,
and Avicenna, the exposition of which formed the sole
occupation of the professors of medicine of those times.

1 Conrad Gesner, “ Epist. Medic.,” lib. i. fol. 1.

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6 PARACELSUS

His doctrines were essentially doctrines of his own, and
he taught them independently of the opinions of others,
gaining thereby the applause of his students, and horri-
fying his orthodox colleagues by his contravention of
their established custom of teaching nothing but what
could be well supported by old and accepted authorities,
irrespective of whether or not it was compatible with
reason and truth.

He held at the same time the office of city physician,
and in that capacity he offered a resolution to the City
Council of Basel to the effect that the apothecaries of that
city should be subjected to his supervision, and that he
should be permitted to examine whether or not the com-
pounders of medicines understood their business, and to
ascertain whether they had a sufficient quantity of pure
and genuine drugs on hand, so that he might prevent
them from asking exorbitant prices for their goods.

The consequence of this measure was, as might have
been expected, that he drew upon himself the concen-
trated hatred of all the druggists and apothecaries; and
the other physicians and professors, jealous of his success
in teaching medicine and curing diseases, joined in the
persecution, under the pretext that his appointment as a
professor at the university had been made without their
consent, and that Paracelsus was a stranger, of whom
“nobody knew where he came from,” and furthermore
that they did not know whether or not he was “a real

\_ doctor.” But perhaps all these annoyances and vilifi-

——

cations would have had no serious consequences if he
had not made the members of the City Council his
enemies by writing a severe publication against a
decision which he considered very unjust, and which was
rendered in favour of a certain Canonicus Cornelius of
Lichtenfels, whom he had saved from death after the
latter had been given up to die by the other physicians,
and who had acted very ungratefully towards him. The
consequence of his hasty action was, that he had to leave

THE LIFE OF PARACELSUS 7

Basel secretly and hurriedly in July 1528, to avoid
unpleasant complications.”

After this event Paracelsus resumed his strolling life,
roaming—as he did in his youth—over the country,
living in village taverns and inns, and travelling from
place to place. Numerous disciples followed him, attracted
either by a desire for knowledge or by a wish to acquire
his art and to use it for their own purposes. The most
renowned of his followers was Johannes Oporinus, who
for three years served as a secretary and famulus to him,
and who afterwards became a professor of the Greek
language, and a well-known publisher, bookseller, and
printer at Basel. Paracelsus was exceedingly reticent
in regard to his secrets, and Oporinus afterwards spoke
very bitterly against him on that account, and thereby
served his enemies. But after the death of Paracelsus
he regretted his own indiscretion, and expressed great
veneration for him.

Paracelsus went to Colmar in 1528, and came to
Esslingen and Nuremberg in the years 1529 and 1530.
The “ regular physicians ” of Nuremberg denounced him a
quack, charlatan, and impostor. To refute their accusa-
tions he requested the City Council to put some patients
that had been declared incurable under his care. They
sent him some cases of elephantiasis, which he cured in a
short time and without asking any fee. Testimonials to
that effect may be found in the archives of the city of
Nuremberg.

But this success did not change the fortune of
Paracelsus, who seemed to be doomed to a life of
continual wanderings. In 1530 we find him at Noerd-
lingen, Munich, Regensburg, Amberg, and Meran; in
1531 in St. Gall, andin 1535 at Ziirich. He then went
to Maehren, Kaernthen, Krain, and Hongary, and finally
sanded in Salzburg, to which place he was invited by the
Prince Palatine, Duke Ernst of Bavaria, who was a great

1 Urtstisius, ‘‘ Baseler Chronik.,” bk. vii. chap. xix. p. 1527.

8 PARACELSUS

lover of the secret arts. In that place Paracelsus obtained
at last the fruits of his long labours and of a widespread
fame.

But he was not destined to enjoy a long time the rest
he so richly deserved, because already, on the 24th of
September 1541, he died, after a short sickness (at the
age of forty-eight years and three days), in a small room of
the inn called the “ White Horse,” near the quay, and his
body was buried in the graveyard of St. Sebastian. There
is still a mystery in regard to his death, but the most
recent investigations go to confirm the statement made by
his contemporaries, that Paracelsus during a banquet had
been treacherously attacked by the hirelings of certain
physicians who were his enemies, and that in consequence
of a fall upon a rock, a fracture was produced on his
skull, that after a few days caused his death. A German
physician, S. Th. von Soemmering, examined the skull of
Paracelsus, which on account of its peculiar formation
could not easily be mistaken, and noticed a fracture going
through the temporal bone, which, by reason of the age
and frequent handling of the skull, had become enlarged
in size so as to be easily seen, and he believes that such
a fracture could only have been produced during the life-
time of Paracelsus, because the bones of a solid but old
and desiccated skull would not be likely to separate in
that manner.

Certain it is that Paracelsus was not killed on the
spot, but that at the time of his death he was in posses-
sion of his mental faculties and reasoning powers, as is
shown by the documents containing his last will and testa-
ment, which were written down on the 20th of September
1541, at noon, in the presence-of Melchior Spaech,
city-judge of Hallein; Hans Kalbssor, notary-public of
Salzburg; and several other persons of prominence.

The bones of Paracelsus were exhumed in the year
1572, at a time when the church was repaired, and
reinterred near the back side of the wall that encloses

THE LIFE OF PARACELSUS g
the space in front of the chapel of St. Philippi Neri,
an extension of the church of St. Sebastian, where his
monument may be seen at the present time. The midst
of a broken pyramid of white marble shows a cavity
which contains his picture, and above it is a Latin
inscription, saying:

Philippi Theophrasti Paracelsi qui tantam orbis

famam ex auro chymico adeptus est effigies et ossa
donec rursus cireumdabitur pelle sua.—Jon. cap. xix.

Below the portrait are the following words:

Sub reparatione ecclesiae MDCCLXXIL. ex sepulchrali
tabe eruta heic locata sunt.

The base of the monument contains the following
inscription :
Conditur hic Philippus Theophrastus insignis Medi-
cinae Doctor qui dira illa vulnera Lepram Podagram
Hydropsin aliaque insanabilia corporis contagia
mirifica arte sustulit et bona sua in pauperes dis-

tribuenda locandaque honoravit. Anno MDXXXxXI.
Die xxiv. Septembris vitam cum morte mutavit.

Below this inscription may be seen the coat-of-arms of
Paracelsus, representing a beam of silver, upon which are
ranged three black balls, and below are the words:

Pax vivis requies aeterna sepultis.

A translation of the above inscription into German may
be seen on a black board on the left side of the monu-
ment. The two latter inscriptions have evidently been
taken from the original monument, but the one around
the portrait was added in 1572.

Thus were the earthly remnants of Paracelsus disposed
of; but an old tradition says—and those who are sup-
posed to know confirm the tale—that his astral body
having already during physical existence become self-
conscious and independent of the physical form, he is now

to PARACELSUS

a living Adept, residing with other Adepts of the same
Order in a certain place in Asia, from whence he still—
invisibly, but nevertheless effectually — influences the
minds of his followers, appearing to them occasionally
even in visible and tangible shape.

Paracelsus left very few worldly goods at the time of
his death, but the inheritance which he left in the shape
of his writings is rich and imperishable. This extra-
ordinary man—one of the most remarkable ones of all
times and all peoples—found many enthusiastic followers ;
but the number of those who envied, and therefore hated,
him was still greater. He had many enemies, because
he overthrew the customary old-fogeyism of the orthodox
physicians and speculative philosophers of his age; he
proclaimed new, and therefore unwelcome, ideas; and he
defended his mode of thinking in a manner that was
rather forcible than polite.

One-sided culture could see in Parcelsus nothing else
but an enthusiast, a fanatic, and noise-maker; his enthu-
siastic followers, on the other hand, looked upon him as
a god and a monarch of all mysteries and king of the
spirits. It was his destiny to be misjudged by his
friends as well as by his enemies, and each side exagge-
rated his qualities—the one his virtues, the other his
faults. He was denounced and vilified by one set of
ignoramuses, and his qualities extolled by another, and
the two camps roused each other into a frenzy by their
inordinate praises and vile denunciations, whose exaggera-
tions were evident to every one but themselves. Those
historians who have criticised the character of Paracelsus
severely, forgot to take into consideration the customs
and fashions of the time in which he lived, the character
of his surroundings, and his restless wanderings, Now,
as the battle of contending opinions has ceased to rage,
we may take a dispassionate view of the past, and after
studying his works and the writings of his critics and
biographers, we will arrive at the conclusion that he was

THE LIFE OF PARACELSUS ti

one of the greatest and most sublime characters of all
times. His works contain inexhaustible mines of know-
ledge and an extraordinary amount of germs out of which
great truths may grow if they are attended to by com-
petent cultivators, and a great deal that is at present
misunderstood and rejected will by future inquirers be
drawn to the light, and be cut into some of the noblest
blocks in the spiritual Temple of Wisdom.

The writings of Paracelsus are especially distinguished
by the short and concise manner in which his thoughts
are expressed. In this regard they may be compared to
some ot the writings of Thales, Heraclitus, Pythagoras,
Anaxagoras, and Hippocrates. There is no ambiguity
in his expressions, and if we follow the roads which he
indicated, progressing at the same time along the path
of physical science, we shall find the richest of treasures
buried at the places that he pointed out with his magic
wand.

Paracelsus was a Christian in the true meaning of
that word, and he always attempted to support the doc-
trines he taught by citations from the Bible. He asks:
“ What is a philosophy that is not supported by spiri-
tual (internal) revelation? Moses did not attempt to
teach physics ; he wrote in a theological sense calcu-
lated to impress the feelings and awaken the faith of the
simple-minded, and perhaps he may not have understood
physics himself. The scientist, unlike the theologian,
does not put any trust in his feelings, but believes only
in his experiments, because physical science deals with
phenomena and not with faith. The Hebrews, moreover,
did not know much about natural science, and as a
people they have always been more ignorant than others
in that respect.”

“Faith is a luminous star that leads the honest seeker
into the mysteries of Nature. You must seek your point
of gravity in God, and put your trust into an honest,
divine, sincere, pure, and strong faith, and cling to it

i2 PARACELSUS
with your whole heart, soul, sense, and thought—full
of love and confidence. If you possess such a faith,
God (Wisdom) will not withhold His truth from you,
but He will reveal His works to you credibly, visibly,
and consolingly.” 3

“iverything that happens takes place through the
will of the Supreme. Conscience is the state which we
have received from God, in which we should see our own
image, and according to the dictates of which we should
act, without attempting to discover reasons in the guid-
ance of our life in regard to morals and virtues. We
should do that which our conscience teaches, for no other
reason but because our conscience teaches it. He who
does not burn himself will not be burned by God, and
God provided him with a conscience into which he may
put his implicit trust. To learn from others, to accept
the opinion of others, to act in a certain manner because
others are acting in that way, is temptation. Therefore
faith in the things of the earth should be based upon
the holy Scripture and upon the teachings of Christ, and
it will then stand upon a firm basis. Therefore we shall
put the foundation and the corner-stone of our wisdom
upon three principal points, which are: first, Prayer, or
a strong desire and aspiration for that which is good.
It is necessary that we should seek and knock, and
thereby ask the Omnipotent Power within ourselves, and
remind it of its promises and keep it awake; and if we
do this in the proper form and with a pure and sincere
heart, we shall receive that for which we ask, and find that
which we seek, and the doors of the Eternal that have
been closed before us will be opened, and what was hidden
before our sight will come to light. The next point is
Faith: not a mere belief into something that may or may
not be true, but a faith that is based upon soul-know-
ledge, an unwavering confidence, a faith that may move
mountains and throw them into the ocean, and to which
everything is possible, as Christ has Himself testified.

THE LIFE OF PARACELSUS 13

The third point is Imagination. If this power is properly
kindled in our soul, we will have no difficulty to make it
harmonise with our faith. A person who is sunk into
deep thought, and, so to say, drowned in his own soul, is
like one who has lost his senses, and the world looks upon
him as a fool. But in the consciousness of the Supreme
he is wise, and he is, so to say, the confidential friend of
God, knowing a great deal more of God’s mysteries than
all those that receive their superficial learning through
the avenues of the senses; because he can reach God
through his soul, Christ through faith, and attract the
Holy Ghost through an exalted imagination. In this
way we may grow to be like the apostles, and to fear
neither death nor prison, neither suffering nor torture,
neither fatigue nor hunger, nor anything else.”

But with all his piety Paracelsus was no bigot. He
was an enemy of hypocrisy, ceremonial service, and pious
ostentation. He says: “If you pray publicly, to what
purpose will it serve? It will only be the beginning and
the cause of idolatry, and therefore it has been prohibited
by Christ.”

He did not teach that we should ignore or treat with
contempt all external forms of religion, and imagine our-
selyes superior to them; but he taught that we should
try to outgrow and rise above all externalism, and become
members of the true inner Church of Christ. Therefore
he says: “Let us depart from all ceremonies, conjura-
tions, consecrations, &c., and all similar delusions, and
put our heart, will, and confidence solely upon the true
rock. We must continually knock and remind God in
us to fulfil His promises. If this is done sincerely,
without hypocrisy, with a true and pious heart, we will
then obtain that for which we seek. If we abandon
selfishness, the door (of our higher consciousness) will
be opened for us, and that which is mysterious will be
revealed ” (Philosophia Occulta). :

“Salvation is not attained by fasting, neither by wear-

14 PARACELSUS

ing a particular kind of clothing, nor by beating one’s
self. Such things are all superstition and hypocrisy.
God, from the beginning of the world, has created all
things holy and pure, and they need not be consecrated
by man. God Himself is holy, and all that He made out
of His own holy will is also holy. It is for us, by becom-
ing holy, to recognise the holiness of God in all things ”
(Philosophia Occulta).

During the time of the Reformation, when the mental
atmosphere was in a state of great commotion, when
everybody contended either for Luther or for the Pope,
Paracelsus stood above the quarrelling parties, and rejected
all sectarianism, for he said: “‘ Among all sects there is
none which possesses intellectually the true religion. We
must read the Bible more with our heart than with our
brains, until at some future time the true religion will
come into the world.” His sympathies, however, went
with the liberal Protestants, and he expressed himself in
regard to the action of Luther as follows: ‘ The enemies
of Luther are to a great extent composed of fanatics,
knaves, bigots, and rogues. Why do you call me a
‘Medical Luther’? You do not intend to honour me by
giving me that name, because you despise Luther. But I
know of no other enemies of Luther but those whose
kitchen prospects are interfered with by his reforms.
Those whom he causes to suffer in their pockets are his
enemies. I leave it to Luther to defend what he says,
and I shall be responsible for what I may say. Whoever
is Luther’s enemy will deserve my contempt. That which
you wish to Luther you wish also to me; you wish us
both to the fire.”

Such were the true characteristics of this great man.
The accusations brought against him by his opponents
show that his faults have been so grossly exaggerated that
the very absurdity of the charges brought against him
renders such statements incredible and harmless. He has
been represented as a drunkard, and this accusation has

THE LIFE OF PARACELSUS 1

been based upon a passage occurring in a letter which he
wrote to some students of the University of Ziirich, and in
which he addresses them as Combibones optimi. It seems,
however, more probable that the partnership in drinking
alluded to in this expression was meant to refer to the
“wine” of wisdom rather than to any more material
liquid ; moreover, the contents of that letter are very
serious and pathetic, and show no indication of frivolity
or a love for debauch. It has also been ascertained that
Paracelsus up to his twentieth year never drank any
intoxicating drinks, and even if it should be found that
he afterwards drank wine, such a fact could easily be
explained by the general custom of those times, according
to which even the most honourable and respected persons
(Luther included) were in the habit of “drinking each
other’s health.” If we, moreover, take into consideration
the quantity and quality of his works, which were all
written within a period of time covering fifteen years, we
may be permitted to conclude that he could not have
accomplished such a work in a state of that continual
intoxication in which, according to the statement of his
enemies, he must have remained. ‘“ Therefore,” says
Arnold in his “ History of Churches and Heretics” (vol.
ii. cap. xxii.), “the report is disproved by the fact that
@ man who is a glutton and drunkard could not have
been in possession of such divine gifts.”

Paracelsus has been accused of vanity and boasting,
and the fact is, that he was proud of the attributes or ac-
complishments manifested in him; but he did not glorify
his own person, only the spirit that exalted his soul.
Seeing himself surrounded by ignorance, misjudged and
misrepresented, but conscious of his own strength, he
asserted his rights. He maintained that the value of the
truths he taught would be appreciated in due time, and his
prophecy has proved to be true. It was this consciousness
of his superior power that inspired him to exclaim: “I
know that the monarchy (of mind) will belong to me, that

16 PARACELSUS

mine will be the honour. I do not praise myself, but
Nature praises me, for I am born of Nature and follow
her. She knows me and I know her.”?

His language is not that of a boaster, but rather that
of a general who knows that he will be victorious, when
he writes: ‘‘ After me, ye, Avicenna, Galenus, Rhases,
Montagnana, and others! You after me, not I after you,
ye of Paris, Montpelier, Suevia, Meissen, and Cologne; ye
of Vienna, and all that come from the countries along
the Danube and Rhine, and from the islands of the ocean ;
you Italy, you Dalmatia, you Sarmatia, Athens, Greece,
Arabia, and Israelita! Follow me! It is not for me
to follow you, because mine is the monarchy. Come
out of the night of ignorance! The time will come
when none of you shall remain in his dark corner who
will not be an object of contempt to the world, because I
shall be the monarch, and the monarchy will be mine.” *

This is not the language of vanity and self-conceit ;
it is rather the language either of wisdom or of folly,
because extremes resemble each other. Paracelsus was
proud of the spirit that spoke through him; but per-
sonally he was modest and self-sacrificing, and he well
knew that a man would be a useless thing if he were not
overshadowed by the spirit of the Supreme. He says:
“Remember that God has put a mark upon us, consisting
in our shortcomings and diseases, to show to us that we
have nothing to pride ourselves about, and that nothing
comes within the reach of our full and perfect under-
standing; that we are far from knowing absolute truth,
and that our own knowledge and power amount to very
little indeed.”

Personal vanity and ostentation were not the elements
to be found in the character of Paracelsus—they were
the customs of the physicians of that age; but it is a
daily occurring fact, that he who exposes and denounces
the faults of others appears to the superficial observer as

+ “Vibr, Paramirum,” Preface, > “Libr, Paragranum,” Preface,

~

THE LIFE OF PARACELSUS 17

boasting of his own superiority, although no such motive
may prompt him. And as Paracelsus was not slow to
criticise the ignorance of the “learned,” it was necessarily
supposed by the vulgar that he looked upon himself as
more learned than all others, and they had not the
capacity to know whether or not he was justified in such
an estimate of himself. He was, however, far superior
in medical skill to all his colleagues, and performed
apparently miraculous cures among many patients that
had been pronounced incurable by the leading doctors—
a fact that has been proved by Erasmus of Rotterdam, a
most careful and scientific observer. Among such patients
were not less than eighteen princes, on whom the best
physicians had tried their arts and failed. In his thirty-
third year he was already an object of admiration for
the laity, and an object of professional jealousy for the
physicians. He also incurred the wrath of the latter by
treating many of the poorer classes without pay, while
the other physicians unrelentingly claimed their fees.
The most common reward for his labour was ingratitude,
and this he earned everywhere, not only in the houses of
the moderately wealthy, but also among the rich; for
instance, in the house of the Count Philippus of Baden,
whose case had been given up as hopeless by his physicians.
Paracelsus cured the count in a short time, who in return
showed great penuriousness towards him. Moreover, the
ingratitude of that prince caused great joy to the enemies
of Paracelsus, and gave them a welcome opportunity to
ridicule and slander him more than ever.

Accusations of a different order are brought against
him, referring to the bluntness of his style of writing,
which was not always refined or polite. It should, how-
ever, be remembered that such a style of speaking and
writing was universally used in those times, and objec-
tionable expressions were adopted by all, not excluding
Luther, the great Reformer, who, in spite of his genius,
was a mortal man. Paracelsus was a great admirer of

B

18 PARACELSUS

Luther, and even surpassed him in enthusiasm for re-
ligious and intellectual freedom. Luther seemed to him
to be still too conservative. He believed that such a
gigantic revolution in the world of mind could not be
accomplished with meekness and condescension, but that
it required firmness, tenacity, and an unbending will.
He says of himself: ‘ I know that I am a man who does
not speak to every one only that which might please him,
and I am not used to give submissive answers to arro-
gant questions. I know my ways, and I do not iwish to
change them ; neither could I change my nature. Lama
rough man, born in a rough country ; I have been brought
up in pine-woods, and I may have inherited some knots.
That which seems to me polite and amiable may appear
unpolished to another, and what seems silk in my eyes
may be but homespun to you.”

Great abuse has been heaped upon Paracelsus by his
enemies on account of his restless and roaming way of
living. He acquired his knowledge, not in the comfort-
able manner in which the great majority of scientists
acquire theirs, but he travelled all over the country on
foot, and went wherever he expected to find something
that might be useful to know. He writes: “I went in
search of my art, often incurring danger of life. I have
not been ashamed to learn that which seemed useful to
me even from vagabonds, executioners, and barbers. We
know that a lover will go a long way to meet the woman
he adores: how much more will the lover of wisdom
be tempted to go in search of his divine mistress!”
(Paragranum: Preface).

He says: ‘“ The knowledge to which we are entitled is
not confined within the limits of our own country, and
does not run after us, but waits until we go in search of
it. No one becomes a master of practical experience in
his own house, neither will he find a teacher of the
secrets of Nature in the corners of his room. We must
seek for knowledge where we may expect to find it, and

ey ee ee ee ee

THE LIFE OF PARACELSUS fie

why should the man be despised who goes in search of
it? Those who remain at home may live more com-
fortably, and grow richer than those who wander about ;
but I neither desire to live comfortably, nor do I wish to
become rich. Happiness is better than riches, and happy
is he who wanders about, possessing nothing that requires
his care. He who wants to study the book of Nature
must wander with his feet over its leaves. Books are
studied by looking at the letters which they contain ;
Nature is studied by examining the contents of her
treasure-vaults in every country. Every part of the
world represents a page in the book of Nature, and all
the pages together form the book that contains her great
revelations.”

So little has Paracelsus been understood by the profane,
that even to this day he is supposed to have advocated
the very superstitions which he tried to destroy. For
instance, far from encouraging the superstitious practices
of the star-gazers, he says: “The planets and stars on
the sky neither build up a man’s body, nor do they
endow him with virtues and vices, or any other qualities
whatsoever. The course of Saturn lengthens or shortens
nobody’s life; and although Nero was of a martial
temperament, he was not the child of Mars, nor Helena
the daughter of Venus. If there had never been any
Moon on the sky, there would be nevertheless people
inclined to lunacy. The stars force us to nothing, they
incline us to nothing; they are free for themselves, and
we are free for ourselves. It is said that a wise man
rules over the stars; but this does not mean that he
rules over the stars in the sky, but over the powers that
are active in his own mental constitution, and which are
symbolised by the visible stars in the sky” (Philosophia
Occulta).

Paracelsus did not read or write much. He says that
for ten years he never read a book, and his disciples
testify that he dictated his works to them without using

20 PARACELSUS

any memoranda or manuscripts. On taking an in-
ventory of his goods after his death, a Bible, a Biblical
Concordance, a Commentary to the Bible, and a written
book on Medicine were all the books that could be found
in his possession. Even earlier than Luther he had
publicly burned a Papal bull, and with it the. writings
of Galen and Avicenna. He says: “ Reading never made
a physician. Medicine is an art, and requires practice.
If it were sufficient to learn to talk Latin, Greek, and
Hebrew to become a good physician, it would also be
sufficient for one to read Livius to become a great com-
mander-in-chief. I began to study my art by imagining
that there was not a single teacher in the world capable
to teach it to me, but that I had to acquire it myself.
It was the book of Nature, written by the finger of God,
which I studied—not those of the scribblers, for each
scribbler writes down the rubbish that may be found in
his head ; and who can sift the true from the false? My
accusers complain that I have not entered the temple of
knowledge through the ‘legitimate door.’ But which
one is the truly legitimate door? Galenus and Avicenna
or Nature? I have entered through the door of Nature:
her light, and not the lamp of an apothecary’s shop, has
illuminated my way.”

Great stress was laid by his accusers upon the fact
that he wrote the greater part of his books and taught
his doctrines in the German language, and not, as was
then customary, in Latin. But this was one of his most
important acts; because in so doing he produced a refor-
mation in science similar to the one that Luther produced
in the Church. He rejected the time-honoured use of the
Latin language, because he believed that the truth could
as well be expressed in the language of the country in
which he lived. This daring act was the beginning of
free thought in science, and the old belief in authorities
began to weaken. It is probable that Paracelsus would
never have attained his knowledge if he had permitted

THE LIFE OF PARACELSUS 3 21

his mind to be fettered and imprisoned by the idle for-
malities that were connected with a scientific education
at that time,

Here it may not be improper to add a few opinions con-
cerning Theophrastus Paracelsus from persons of repute :—

Jordanus Brunus says: “The highest merit of Para-
celsus is, that he was the first to treat medicine as a
philosophy, and that he used magical remedies (hypnotism,
suggestion, &c.) in cases where the physical substances
were not sufficient.”

J. B. van Helmont: “ Paracelsus was a forerunner of
the true medicine. He was sent by God, and endowed
with divine knowledge. He was an ornament for his
country, and all that has been said against him is not
worthy to be listened to.”

Opposed to this there are the opinions of certain
“authorities,” whose memory does not longer exist, but
who may be quoted as specimens of learned ignorance :—

Inbanius: “Opera Paracelsi sunt cloaca, monstrosa,
jactantia rudiate, temeritate conflata.”

K. G. Newmann: ‘No one can take up a book of
Theophrastus without becoming convinced that the man
was insane.”

Very recently one medical authority, while acknow-
ledging publicly the high merits of Paracelsus, said that
the consequence of the promulgation of his doctrines was
the growth of a sickly mysticism. This may be true,
but Paracelsus cannot be blamed for the inability of
those who do not understand him; we may just as well
make Jesus Christ responsible for the introduction of the
Inquisition and other follies that arose from a misinter-
pretation of what He taught.

It is true that it is very difficult, if not altogether
impossible, to understand the writings of Paracelsus
without possessing a certain amount of spiritual insight
and intuition. The writings of Paracelsus deal especially
with metaphysical and not with corporeal things. Thus,

22 PARACELSUS

for instance, when he speaks of “ Sulphur,” he, like other
Alchemists of his times, refers to a certain active energy
or form of the will, for which even modern science has
not yet invented a name, and for which the term
“Sulphur” is a symbol, in the same sense as “ Mercury ”
is a symbol for intelligence, “Salt” for substance,
“Venus” for love, and so forth. One would therefore
vainly inquire at the chemist’s shop for the “sulphur”
of Paracelsus, for he says: “If any one wanted to
thoroughly describe the sulphur, and if it were proper
to do so, which it is not, paper alone would not be
sufficient for that purpose. ‘To the sulphur belongs a
good worker and artist, well experienced and capable to
think profoundly; not a mere talker and theorist, who
is only great in preaching but does not act. He who
knows how to use the sulphur (his own power) will be
able to produce more miracles than I can describe. He
who does not know the sulphur knows nothing, and can
accomplish nothing, neither of medicine nor of philosophy,
nor about any of the secrets of Nature” (Vom Schwefel,
vol. vii. p. 182).

This is merely to show that the language of Paracelsus
has to be taken in an allegorical and mystical sense,
which was well understood by the Alchemists of his
time, but for which modern erudition has no comprehen-
sion; because with the knowledge of spiritual mysteries
and secret powers of Nature, the meaning of the symbols
representing those things has also been lost. It is
therefore not surprising to see that Paracelsus is very
little understood even by his admirers, and that the
majority of his researchers seem to be far more concerned
about his person than about his philosophy.

Moreover, Paracelsus uses a terminology of his own.
He deals in his writings with many subjects, for which
his language had no appropriate terms.’ — He therefore

1 Appropriate terms for the subjects referred to are only found in Eastern
languages, especially in Sanscrit.

WRITINGS OF PARACELSUS 23

invented a great many words of his own to express his
meaning, and only few of his words have obtained the
right of citizenship in our language. To facilitate the
study of the works of Paracelsus, his disciples, Gerhard
Dorn, Bernhard Thurneyssen, and Martin Ruland, com-
posed dictionaries to explain the meaning of such curious
terms. The one compiled by Ruland, entitled “ Lexicon
Alchemicum” (Prague, 1612), isthe most complete. Guil-
helmus Johnson published the same under his own name
at London in 1660, and it has been incorporated into the
greatest collection of alchemical writings, the “ Bibliotheca
Chymica Curiosa,” by J. T. Mangets (Geneva, 1702).
Another “ Dictionarium Paracelsicum” was written by
a certain Bailiff, and added to the Geneva publication.
But as all these books have become very rare, and can
only be obtained with difficulty and at a great expense,
we therefore add below a complete list of his favourite
terms, for the benefit of those who may wish to read his
complete works.

THE WRITINGS OF PARACELSUS.

Paracelsus wrote personally not a great deal. He
usually dictated that which he desired to be put into
writing to his disciples. The greatest part of his works
is therefore in the handwriting of his disciples. Few of
the works of Paracelsus were printed during his lifetime.
Those that were printed consist of his seven books, “ De
Gradibus et Compositionibus Receptorum et Naturalium,”
Basel, 1526; and of his “Chirurgia Magna,” printed at
Ulm, 1536. The rest of his writings did not become
known publicly until after his death, and it is to be
regretted that his disciples and followers—such as Adam
von Bodenstein, Alexander von Suchten, Gerhard Dorn,
Leonhard Thurneyssen, Peter Severinus, Oswald Crall,
Melchior Schennemann, and others—delivered them in
such a state of confusion to the printer, that frequently

24 PARACELSUS

entire pages were missing, and it was very difficult to
put those that were to be had into some order.

Separate editions of the works of Paracelsus were
published by Hieronymus Feierabend in Frankfurt, by |
Arnold Byrkmann in Cologne, and by Peter Barna in
Basel. Simultaneously a great many spurious prints and
writings, falsely attributed to Paracelsus, were put into
circulation, as appears from a note by Antiprassus
Siloranus, who says that Paracelsus wrote 35 books on
Medicine, 235 on Philosophy, 12 on Politics, 7 on
Mathematics, and 66 on Necromancy. If we remember
that Paracelsus was engaged in literary labours for only
fifteen years, it appears self-evident that Siloranus referred
in his note to all the books and papers that were put into
circulation, and attributed to Paracelsus by the public.

John Huser, doctor of medicine at Grossglogau, under-
took a critical examination of such works, on the request
of the Archbishop Prince Ernst of Cologne. He collected
with great labour all the autographs of Paracelsus and
the original manuscripts of his disciples, such as could be
found ; he put them into order, and revised and published
them at Cologne in a general edition during the years
1589 and 1590. That collection contains the following
works :—

I. WORKS ON MEDICINE.

Paramirum de Quinque Entibus Omnium Morborum, (Auto.
graph of Paracelsus.)

Opus Paramirum Secundum. (Autograph.)

Liber de Generatione Hominis.

Liber Paragranum. (Avwtograph.)

Liber Paragranum Secundum, (Autograph.)

Chronica des Landes Kaernthen.

Defensiones und Verantwortung wegen etlicher Verunglimp-
fung seiner Misgoenner,

Lm)
.

Ove Se

1 Paramirum of the Five Causes of Disease. ® Second Book, Parami-
rum. * Book of the Generation of Man, * Paragranum. ° Paragranum,
Second Book. © History of the Country of Kaernthen. 7 Defence and
Answer respecting some Misrepresentations made by his Enemies.

WRITINGS OF PARACELSUS 25

8. Labyrinthus medicorum errantium.
9. Das Buch vom Tartaro, das ist vom Ursprung des Sands und
Steins.
10. Epistel der Landschaft Kaernthen an Theophrastum.
11. De viribus membrorum.
12. De primis tribus essentiis.
13. Vom Ursprung und Heilung der natuer-)

lichen Pestilenz. From. the original
14. Ein Buechlein von der Pestilenz an die MS. of Dr. Joh.

Stadt Sterzingen. Noahs. "of
15. Zwei Buecher vom Ursprung und Ursach ;
Hirschfeld.
der Pest.

16. Drei andere Buecher von der Pestilenz, J

17. Eltiche Collectanea de Peste. (Autograph.))

18. De Morbis ex Tartaro oriundis.

19. Theophrasti Epistola ad Erasmum Rotter-
damum.,

20. Erasmi Rotterdami Responsio.

21. Liber de Teteriis. J

22. Liber quatuordecim paragraphorum.

23. Von den tartarischen Krankheiten.

24. Von den Krankheiten die den Menschen
der Vernunft herauben.

25. Von Krummen und lahmen Gliedern.

26. Von den astralischen Krankheiten.

27. Vom Padagra. y

28. Andere zwei Buecher vom Podagra. (Print.)

29. Vom Ursprung, Ursach und Heilung des Morbi Caduci und
Epilepsy. (MS.)

30. De Caduco matricis. (MS.)

31. Vonden Bergkrankheiten. (MS.)

32. Theorica Schemata seu Typi. (Autograph.)

> MS. of Montanus.

Autographs of
Paracelsus,

8 The Labyrinth of the Wandering Physician. ® The Book of Tartarus
—i.e., of the Origin of Stones in the Bladder. 1° Letter of the Country of
Kaernthen to Theophrast. 1 Of Organic Powers. 1 Of the Three First
Elements, 1 Of the Cause and Cure of the Ordinary Pest. '4 Letter about
the Pest to the Town of Sterzingen. ™ Two Books on the Cause and
Origin of the Pest. ¥° Three more Books on the Pest. ™ Collections of
Notes on the Pest. 18 On Diseases coming from the Tartarus, 1° Theo-
phrastus’ Letter to Erasmus of Rotterdam, *° His Answer. * Book on
Jaundice. ™ Book of Fourteen Paragraphs. ™ On Tartaric Diseases,
*4 On Diseases causing Insanity. *° On Contracted and Paralysed Mem-
bers. % Diseases caused by Astral Influences. ” On Gout. * Two more
Books on Gout. ™ On the Cause, Origin, and Cure of Nervous Diseases
and Epilepsy. * On Displacements of the Uterus. * Diseases in Moun.
tainous Regions. * On Types of Diseases,

26 PARACELSUS

33. Practicae particularis seu Curationis morborum Tartareorum
(Fragment.)

24. Etliche Consilia Medica. (MS.)

35. Etliche Fragmenta Medica. (MS.)

36. De Sanitate et Aegritudine.
37. De Stercore et Aegritudinibus en hoc ore-
undis. - Autographs.
38. De anatomia oculorum et eorum affectioni-
bus. J
39. Auslegung primae sectionis Aphorismorum
Hippocrates. Sources
40. De modo phlebotomandi. r not mentioned,
41. De urinis et pulsibus. |
42. De modo pharmacandi.

43. Archidoxorum Libri X.

44. De Renovatione. | Aagraphe
45. De Vita longa. (German.)

46. De Vita longa. (Latin.)

47. Some fragments in German.

48. De praeparationibus libri duo.

49. Process den Spiritum Vitrioli zu machen. i
50. De natura rerum.
II, ALCHEMY,
51. De Tinctura Physica.
52. Liber Vexationum. | anc
53. Thesaurus Alchemistarum.
54. De Cementis.
55. Cementum super Venerem et Marte, )4wographe.

56. Das Manuale de Lapide Philosophorum. (MS.)
57. Ratio extrahendi ex omnibus metallis Mercurium, Sulphur, et
Crocum. (MS.)

33 Cure of Tartaric Diseases. *4 Some Written Consultations. * Medical
Fragments. °° Health and Disease. *” Excrementive Substances and
Diseases caused by them. * The Eye: its Anatomy and Diseases.
#9 Explanation of the First Sections of Hippocrates’ Aphorisms. “ How
to Let Blood. 4! Diagnostics from Urine and Pulse. * Pharmaceutics.
4 The Book of Archidoxes. ‘* Renewal. * Long Life, Ditto,
“ Various Fragments. “ Preparations of the Second Book. “ How
to make Spirit of Vitriol. ° The Essential Nature of Things. * “Cura-
tive Tincture.” ° Vexations. ° Alchemical Treasures. ° Cements,
55 A Cement for Venus and Mars, °* Manual of the Philosopher’s Stone,
57 How to Extract of all Metals their Mercury, Sulphur, and Crocus.

WRITINGS OF PARACELSUS 27

III. VARIOUS WRITINGS.

58. Intimatio Theophrasti. :

59. De gradibus A Pezarattien $A of Aporinus.

60. Herbarius.

61. Von den fuenf natuerlichen Dingen,sAM2ara nt

62. Zwei Tractate vom Terpenthin und Honig.

63. Vom Ebenholz, von Bruechen und Pra} of Montanus.
paration der Mumie.

64. De virtutibus herbarum. (MS. of Aporinus.)

65. Liber Principiorum. (MS. of Montanus.)

66. De Thermis. (MS. of Oporinus.)

67. Vom Bade Pfeffers.

68. De gradibus et compositionibus. fats, of Montanus.

69. Scholia in libros de gradibus.

70. Fragmenta.
71. Fragmenta aliquod de re Herbaria, }4wographe.

IV. NATURAL HISTORY AND PHILOSOPHY.

72. Philosophia ad Athenienses. (Print.)

73. Opus anatomicum. (Avutograph.)

74. Philosophia degenerationibus et fructibus quatuor elemen-
tarum. (Print.)

75. Philosophia de generatione hominis. (Print.)

76. De meteoris. (Autograph.)

77. Aliud opusculum de meteoris. (Autograph.)

78. Liber meteorum tertius. (MS. of Montanus.)

79. De generatio metallorum. (Dv¢tto.)

80. Von den natuerlichen Waessern.

58 Advice of Theophrastus, ° Of the Various Grades of Things. © On
Plants. ® On the Five Natural Things, ® Two Tracts on Turpentine
and Honey. ®™ Ebony-Wood, Ruptures, Preparation of the Mumia,
6 The Virtues of Plants. The Books of Beginnings. Mineral
Springs. © The Baths of Pfeffers. ® Gradations and Compositions,
6 Remarks about Gradations. 7 Fragments. 7! Fragments treating of
Plants. 7” Letters to the Athenians. 7 Anatomy. 7 Doctrine of the
Products and Fruits of the Four Elements. 7 On the Generation of
Man. 7° Meteors. 7” More about Meteors. 7 Third Book on Meteors,
7? The Generation of Metals. Natural (Thermal) Springs.

«28 PARACELSUS

V. MAGIC.

81. De divinibus operibus et secretis naturae.}
82. De sagis earumque operibus.
83. De Daemonicis et Obsessis.
84. De somniis.
85. De sanguine ultra mortem.
86. De animalium hominum post mortem
apparentibus,
87. De virtute imaginativa.
88. De characteribus.
89. De Homunculis et Monstris. J
go. De Philosophia occulta. ‘ MS. of Montanus.
gt. De Imaginationibus.
92. Philosophia Paracelsi.
93. Vom Fundamente und Ursprung der Other
Weisheit und Kuenste. Manuscripis.
94. Fragmenta.
95. Philosophia sagax.
96. Erklaerung der ganzen Astronomie. (MS. of Montanus.)
97. Practica in Scientiam Divinationis,
98. Erklaerung der natuerlichen Astronomie. Autographs.
99. Fragmenta.
100. Das Buch Azoth seu de ligno Vitae.
1o1. Archidoxes Magicae (seven books).
102, Auslegung von 30 magischen Figuren. (Autograph.)
103. Prognostication zukuenftiger Geschichten auf 24 Jahre,

> Autographs,

Manuscripts,

(Print.)
104. Vaticinium Theophrasti. i
105. Verbesserte Auslegung Theophrasti. ES. oe

106. Fasciculus Prognosticationum Astrologicarum.

81 The Divine Works and Secrets of Nature. *® Sorcerers and Witches
and their Arts. ® Devils and Obsessions. ® Dreams. ® The State of
the Blood after Death. ® Souls of Men appearing after Death. ®° Char-
acters. ® Homunculi and Monsters. Occult Philosophy. ® Ima-
ginations. % The Philosophy of Paracelsus, % The Foundation and
Origin of Wisdom and Arts, %™ Fragments, ™® Critical Philosophy.
% Explanation of Astronomy. ® Instructions in the Science of Divina-
tion. % Natural Astronomy. % Fragments. 1° The Book Azoth, or the
Tree of Life. 1° Fundamental Doctrines of Magic. 1°? Explanation of
Thirty Magic Figures. 1% Prophecies for Twenty-four Years. 1 The
Predictions of Theophrast. 1° Explanations. 1° Astrological Predictions,

Il. EXPLANATIONS OF TERMS USED BY
PARACELSUS.

Including some other Terms frequently used by Writers on
Occultism.

«Since the days of the unlucky medieval philosophers, the last to write
upon these secret doctrines of which they were the depositaries, few
men have dared to brave persecution and prejudice by placing their
knowledge upon record. And these few have never as a rule written
for the public, but only for those of their own and succeeding times
who possessed the key to their jargon. The multitude, not under-
standing them or their doctrines, have been accustomed to look upon
them as either charlatans or dreamers,”—H. P. Biavatsxy: sis
Unveiled, vol. i.

A

Axessi, or Repis.—Refuse; dead matter; excrementitious sub-
stances,

Apgcu.—The inner (spiritual) man; the lord of thought and
imagination, forming subjectively all things in his mind, which
the exterior (material) man may objectively reproduce. Either
of the two acts according to his nature, the invisible in an
invisible, and the visible one in a visible manner, but both act
correspondingly. The outer man may act what the inner man
thinks, but thinking is acting in the sphere of thought, and
the products of thought are transcendentally substantial, even
if they are not thrown into objectivity on the material plane.
The inner man is and does what he desires and thinks. Whether
or not his good or evil thoughts and intentions find expression
on the material plane is of less importance to his own spiritual
development than to others who may be affected by his acts, but
less by his thoughts.

ApmisurAL.—Earth (literally and allegorically).

Aprop, AzANB, or AzAR.—“ The Philosopher’s Stone.” This is not
a stone in the usual sense of that term, but an allegorical
expression, meaning the principle of wisdom on which the
philosopher who has obtained it by practical experience (not

29

30 PARACELSUS

the one who is merely speculating about it) may fully rely,
as he would rely on the value of a precious stone, or as he would
trust to a solid rock upon which to build the foundation of his
(spiritual) house.

Actuna.—An invisible, subterrestrial fire, being the matrix from
which bituminous substances take their origin, and sometimes
producing volcanic eruptions, It is a certain state of the “soul”
of the earth, a mixture of astral and material elements, perhaps
of an electric or magnetic character.

Actunici.—Elemental spirits of fire ; spirits of Nature. They may
appear in various shapes, as fiery tongues, balls of fire, &c.
They are sometimes seen in “spiritual séances.” 2

A’xAsa.—An Eastern term. Living primordial substance, cor-
responding to the conception of some form of cosmic ether
pervading the solar system. Everything visible is, so to say,
condensed A’kfsa, having become visible by changing its supra-
ethereal state into a concentrated and tangible form, and every-
thing in nature may be resolved again into A’kasa, and be made
invisible, by changing the attractive power that held its atoms
together into repulsion ; but there is a tendency in the atoms
that have once constituted a form, to rush together again in the
previous order, and reproduce the same form ; and a form may
therefore, by making use of this law, be apparently destroyed
and then reproduced. This tendency rests in the character of
the form preserved in the Astral Light.

ALcaHEST.—An element which dissolves all metals, and by which
all terrestrial bodies may be reduced into their Ens primum, or
the original matter (A’kdsa) of which they are formed. Itis a
power which acts upon the Astral forms (or souls) of all things,
capable of changing the polarity of their molecules, and thereby
to dissolve them. The power of Will is the highest aspect of
the true Alcahest. In its lowest aspect it is a visible fluid able
to dissolve all things, not yet known to modern chemistry.

AtcHEMY.—A science by which things may not only be decomposed
and recomposed (as is done in chemistry), but by which their
essential nature may be changed and raised higher, or be trans-
muted into each other. Chemistry deals with dead matter
alone, but Alchemy uses life as a factor. Everything is of a
threefold nature, of which its material and objective form is
its lowest manifestation. There is, for instance, immaterial
spiritual gold, ethereal fluid and invisible astral gold, and the

1 It is an element in the life of the “great snake” Vasuki, that accord-
ing to Hindu mythology encircles the world, and by whose movements
earthquakes may be produced.—H. P. B.

2 They are the Devas of fire in India, and bulls were sometimes sacri-
ficed to them.—H, P. B.

EXPLANATIONS OF TERMS 31

solid visible, material and earthly gold. The two former are, so
to say, the spirit and soul of the latter, and by employing the
spiritual powers of the soul we may induce changes in them
that may become visible in the objective state. Certain external
manipulations may assist the powers of the soul in their work;
but without the possession of the latter the former will be
perfectly useless. Alchemical processes can therefore only be
successfully undertaken by one who is an Alchemist by birth or
by education. Everything being of a threefold nature, there is
a threefold aspect of Alchemy. In its higher aspect it teaches
the regeneration of the spiritual man, the purification of the
mind, thought, and will, the ennobling of all the faculties of the
soul. In its lowest aspect it deals with physical substances, and
as it leaves the realm of the living soul, and steps down to
hard matter, it ends in the science of modern chemistry of the
present day.

Axcot.—The substance of a body free from all earthly matter ; its
ethereal or astral form.

AuvurcH.—The pure spiritual body (the Atma).

Awnatomy.—The knowledge of the parts of which a thing is com-
posed ; not merely of its physical organs and limbs, but of its
elements and principles. Thus the knowledge of the sevenfold con-
stitution of the universe embraces the anatomy of the Macrocosm.

Antapvus.—The spiritual activity of things.

AntapuM.—The spiritual (re-born) man; the activity of man’s
spirit in his mortal body ; the Seat of Spiritual Consciousness.

Antapa.—The activities that are caused by astral influences, celes-
tial powers ; the activity of imagination and phantasy.

AnyoprI.—The spiritual life ; the subjective state into which the
higher essence of the soul enters after death, and after having
lost its grosser parts in Kama-loca. It corresponds to the con-
ception of Devachan.

Aquastor.—A being created by the power of the imagination—i.e.,
by a concentration of thought upon the A’késa by which an
ethereal form may be created (Elementals, Succubi and Incubi,
Vampires, &c.). Such imaginary but nevertheless real forms
may obtain life from the person by whose imagination they are
created, and under certain circumstances they may even become
visible and tangible.

ARCHATES, or ARCHALLES.—The element of the mineral kingdom.

ArcHuarvus.—The formative power of Nature, which divides the
elements and forms them into organic parts. It is the principle
of life ; the power which contains the essence of life and charac-
ter of everything.

Arrs.—The spiritual principle ; the cause of the specific character
of each thing.

32 PARACELSUS

Astra,—States of mind, either in the mind of man or in the uni
versal mind, Each mental state in the mind of man corresponds
to a similar condition in the mental atmosphere of the world, and
as the mind of man acts upon the universal mind, so that mental
atmosphere reacts upon him.

AsrraL Bopy.—The invisible ethereal body of man or of any other
thing ; the physical form being merely the material expression
of the astral body, which builds up the external form.

AstraL LicHt.—The same as the Archaeus. A universal and
living ethereal element, still more ethereal and highly organised
than the A’kasa. The former is universal, the latter only cosmic
—viz., pertaining to our solar system. It is at the same time
an element and a power, containing the character of all things.
It is the storehouse of memory for the great world (the Macro-
cosm), whose contents may become re-embodied and reincarnated
in objective forms ; it is the storehouse of memory of the little
world, the Microcosm of man, from which he may recollect
past events. It exists uniformly throughout the interplanetary
spaces, yet it is more dense and more active around certain
objects on account of their molecular activity, especially around
the brain and spinal cord of human beings, which are surrounded
by it as by an aura of light. It is this aura around the nerve-
cells and nerve-tubes by which a man is enabled to catch impres-
sions made upon the astral aura of the cosmos, and thereby to
“read in the Astral Light.” It forms the medium for the trans-
mission of thought, and without such a medium no thought
could be transferred to a distance. It may be seen by the
clairvoyant, and as each person has an astral aura of his own,
a person’s character may be read in his Astral Light by those
who are able to see it. In the case of a child who has not yet
generated any special characteristics, that emanating aura is
milk-white ; but in the adult there is always upon this funda-
mental colour another one, such as blue, green, yellow, red,
dark-red, and even black. Every living nerve has its astral
aura, every mineral, every plant or animal, and everything of
life, and the glorified body of the spirit is made to shine by its
light.

A aeeoiben Tek science of the “stars ;” 7.¢, of the mental states
in the mind. It is not to be confounded with modern physical
astronomy.

AsrruM.—This term is frequently used by Paracelsus, and means
the same as Astral Light, or the special sphere of mind belong-
ing to each individual, giving to each thing its own specific
qualities, constituting, so to say, its world.

Aviront.—An Eastern term. A state of ideal spiritual wickedness ;
a subjective condition ; the antitype of Devachan or Anyodei,

EXPLANATIONS OF TERMS 33

AzotH.—The creative principle in Nature ; the universal panacea
or spiritual life-giving air. It represents the Astral Light in
its aspect as the vehicle of the universal essence of life; in
its lowest aspect the electrifying power of the atmosphere—
Ozone, Oxygen, &c.

B

BrerYLLUS.—A magic mirror or crystal in whose Astral aura appa-
ritions may be seen by the clairvoyant. Bertllistica ars: the
art of divining by means of seeing in crystals, magic mirror,
flowing water, looking into cups, into stones, &c., all of which
methods are calculated to render the mind passive, and thereby
to enable it to receive the impressions that the Astral light may
make upon the mental sphere of the individual; by detracting
the attention from external and sensual things, the inner man
is made conscious and receptive for its subjective impressions.

Brura.—Astral force manifested in animals; second sight in
animals ; power of animals to discover instinctively poisonous
or curative medicines, &c.

C

CaBALLI, CaBALES, LemurEs.—The astral bodies of men who died
a premature death—that is to say, who were killed or killed
themselves before their natural term of life was over. They
may be more or less self-conscious and intelligent, according to
the circumstances in which they lived and died. They are the
earth-bound suffering souls of the dead, wandering in the sphere
of the earth’s attraction (Kama-loca) until the time arrives
when they would have died according to natural law, when the
separation of their higher principles from the lower ones takes
place. They imagine to perform bodily actions, while in fact
they have no physical bodies, but act in their thoughts; but
their bodies appear to them as real as ours appear to us. They
may under certain necessary conditions communicate with man
through “mediums,” or directly through a man’s own medium-

istic organisation.
CHAoMANTIA.—Divination by aérial visions ; clairvoyance ; second
sight.

CuEri0o.—* Quint-essence.” The essence or fifth principle of a
thing; that which constitutes its essential qualities, treed of
all impurities and non-essentials,

Cuissus.—The hidden specific power contained in all things; the
life-foree which in vegetables mounts from the roots into the
trunk, leaves, flowers, and seeds, causing the latter to produce a
new organism,

Cc

34 PARACELSUS

Corpus INVISIBILE.—The invisible body; the animal soul (Kama-
rupa); the medium between material forms and the spiritual
principle ; a substantial, ethereal, but under ordinary cireum-
stances invisible thing ; the lower astral form.

CoRPORA SUPERCOELESTIA.—Forms that can only be seen by the
highest spiritual perception ; they are not ordinary astral forms,
but the refined and intelligent elements of the same.

D

Derses.—An occult exhalation of the earth, by means of which
plants are enabled to grow. Carbonic acid gases, &c., are its
vehicles.

Devacuan.—An Eastern term. <A subjective state of happiness of
the higher principles of the soul after the death of the body.
(See AnyopEI.) It corresponds to the idea of Heaven, where
each individual monad lives in a world which it has created by
its own thoughts, and where the products of its own spiritual
ideation appear substantial and objective to it.

Divinatio.—The act of foreseeing future events by means of the
soul’s own light ; prophecy.

DIVERTELLUM.—The matrix of the elements, from which the latter
generated.!

DurDALES.—Substantial but invisible beings, residing in trees
(Dryades) ; elemental spirits of nature.

E

EprLpHus.—One who divines from the elements of the air, earth,
water, or fire.

ELECTRUM MAGICUM.—A composition of seven metals, compounded
according to certain rules and planetary influences ; a prepara-
tion of great magic power, of which magic rings, mirrors, and
many other things may be made.

ELEMENTALS.—Spirits of Nature. Substantial but (for us) invisible
beings of an ethereal nature, living in the elements of air, water,
earth, or fire. They have no immortal spirits, but they are made
of the substance of the soul, and are of various grades of intelli-

1 For instance, each metal has its elementary matrix in which it grows,
Mines of gold, silver, &c., become exhausted, and after centuries (or
millenniums) they may be found to yield again a rich supply; in the
same way the soil of a country, having become infertile from exhaustion,
will after a time of rest become fertile again. In both cases a decom-
position and a development of lower elements into higher ones takeg
place,

Se EN ge ge

EXPLANATIONS OF TERMS 35

gence. Their characters differ widely. They represent in their
natures all states of feeling. Some are of a beneficial and others
of a malicious nature.

ELEMENTARIES.—The astral corpses of the dead, from which the
spiritual part has departed, but in which, nevertheless, intel-
lectual activity may have remained; the ethereal counterpart
of the once living person, which will sooner or later be decom-
posed into its astral elements, as the physical body is dissolved
into the elements to which it belongs, These elementaries have
under normal conditions no consciousness of their own ; but they
may receive vitality from a mediumistic person, and thereby for
a few minutes be, so to say, galvanised back into life and (arti-
ficial) consciousness, when they may speak and act and appa-
rently remember things as they did during life. They very
often take possession of Elementals, and use them as masks to
represent deceased persons and to mislead the credulous. The
Elementaries of good people have little cohesion and evaporate
soon ; those of wicked persons may exist a long time ; those of
suicides, &c., have a life and consciousness of their own as long
as the division of principles has not taken place. These are the
most dangerous.

E.ementuM.—The invisible element or basic principle of all sub-
stances that may be either in a solid (earthly), liquid (watery),
gaseous (airy), or ethereal (fiery) state. It does not refer to the
so-called simple bodies or “elements” in chemistry, but to the
invisible basic substance out of which they are formed.

EvestrumM.—The Thought body of Man; his conscious ethereal
counterpart, that may watch over him and warn him of the
approach of death or of some other danger. The more the
physical body is active and conscious of external things, the
more is the Thought body stupefied ; the sleep of the body is
the awakening of the Evestrum. During that state it may com-
municate with the Evestra of other persons or with those of the
dead. It may go to certain distances from the physical body
for a short time ; but if its connection with that body is broken,
the latter dies.

Eropixtum.—A pictorial or allegorical representation of some future
events ; visions and symbolic dreams that may be produced in
various ways. There are three classes of dreams from which
may arise four more mixed states of dreams. The three pure
classes are: 1. Dreams that result from physiological conditions ;
2. Dreams that result from psychological conditions and astral

1 This division takes place in consequence of the opposite attraction of
matter and spirit. After it is accomplished, the astral body will be dis-
solved into its elements, and the spirit enter into the spiritual state,—See¢
A. P. Sinner: Esoteric Buddhism, |

36 PARACELSUS

influences ; 3. Dreams that are caused by spiritual agency. Only
the latter are worthy of great consideration, although the former
may occasionally indicate important changes in the planes to
which they belong ; for instance, a dream of a nail being driven
into the head may predict apoplexy, &c.

F

FIRMAMENT.—The soul—sphere of the Macrocosmos, respectively
that of the Microcosmos,

Fiacar.—Spirits knowing the secrets of man; familiar spirits ;
spirits that may be seen in mirrors and reveal secret things.

G

GAMATHEI, or GAMAHEU.—Stones with magic characters and pic-
tures, possessing powers received from astral influences. They
may be made by art or in a natural manner. Amulets, charms.

GigantTES.—Elementals having the human form, but of superhuman
size. They live like men, and are mortal, though invisible
under ordinary circumstances.

Gwomi, Pyemaxl, CusiTai.—Little Elementals having the human
form and the power to extend their form. They live in the
element of the earth, in the interior of the earth’s surface, in
houses and dwellings constructed by themselves,

H

Homuncuut.—Artificially made human beings, generated from the
sperm withoit the assistance of the female organism (Black
magic)

HoMUNCULI IMAGUNCULAE.—Images made of wax, clay, wood, &c.,
that are used in the practice of black magic, witchcraft, and
sorcery, to stimulate the imagination and to injure an enemy, or
to affect an absent person in an occult manner at a distance,

I

ILEcH PRIMUM, ILErAs, ILEADUS.—The first beginning ; primordial
power ; causation.

ILECH SUPERNATURALE.—The union of the superior and inferior
astral influences,

InecH MAGNUM,—The specific healing power of medicine,

EXPLANATIONS OF TERMS 37

ILEcH cRUDUM.—The combination of a body out of its three con-
stituent principles, represented by salt, sulphur, and mercury,
or body, soul, and spirit ; respectively the elements of earth,
water, and fire.

InerapEs.—The element of the air ; the vital principle.

IntasteR.—The hidden power in Nature, by means of which all
things grow and multiply ; primordial matter ; materia prima ;
A’késa. TIliaster primus: life ; the balsam of Nature. 1. secwn-
dus: the power of life inherent in matter. (Jl. tertius: the astral
power of man. Il. quartus: perfection ; the power obtained by
the mystic process of squaring the circle.

Imagtnati0o.—The plastic power of the soul, produced by active
consciousness, desire, and will.

ImMPRESSIONES.—Effects of a passive imagination, which may give
rise to various bodily affections, diseases, malformations, stig-
mata, monsters (hare-lips, acephali, &c.), moles, marks, c,

Incusus and Succusus.—Male and female parasites growing out of
the astral elements of man or woman in consequence of a lewd
imagination. 2. Astral forms of dead persons (Elementaries),
being consciously or instinctively attracted to such persons,
manifesting their presence in tangible if not visible forms,
and having carnal intercourse with their victims. 3. The
astral bodies of sorcerers and witches visiting men or women
for immoral purposes. The Incubus is male, and the Succubus
female.

K

Kama-Loca.—An Eastern term. Regionof Desire. The soul-
sphere (third and fourth principle) of the earth—not neces-
sarily on the earth’s surface— where the astral remnants of the
deceased putrefy and are decomposed. In this region the souls
of the deceased that are not pure live (either consciously or in
a state of torpor) until their Kama-rupas (bodies of desire) are
laid off by a second death, and they themselves having been
disintegrated, the division of the higher principles takes place.
The lower principles being disposed of, the spirit, with his
purified affections and the powers he may have acquired during
his earthly existence, enters again into the state of Devachan.
Kama-Loca corresponds to the Hades of the Greeks, and to
the purgatory of the Roman Catholic Church—the Limbus,
(See ELEMENTARIES. )

38 PARACELSUS

L

Lerras.—Astral bodies of plants. They may be rendered visible
out of the ashes of plants after the latter have been burned.
(See PaLINGENESIS, in the Appendix.)

LemurRES.—Elementals of the air; Elementaries of the deceased ;

rapping and tipping spirits,” producing physical manifesta-
tions.

Limpus (Magnus).—The world as a whole; the spiritual matrix of
the universe ; Chaos, in which is contained that out of which
the world is made.

M

Maaic.—Wisdom ; the science and art of consciously employing
invisible (spiritual) powers to produce visible effects. Will,
love, and imagination are magic powers that every one pos-
sesses, and he who knows how to develop them and to use
them consciously and effectually is a magician. He who uses
them for good purposes practises white magic. He who uses
them for selfish or evil purposes is a black magician.’ Para-
celsus uses the term Magic to signify the highest power of the
human spirit to control all lower influences for the purpose
of good. The act of employing invisible powers for evil pur-
poses he calls Necromancy, because the Elementaries of the
dead are often used as mediums to convey evil influences.
Sorcery is not Magic, but stands in the same relation to Magic
as darkness to light. Sorcery deals with the forces of the
human and animal soul, but Magic with the supreme power
of the spirit.

MaGiIsTERIUM.—The medicinal virtue of medicinal substances, pre-
served in a vehicle.

Man@onaria.—A magic power by which heavy bodies may be lifted
without any great physical effort ; magical suspension ; levitation.
It is usually accomplished by changing their polarity in regard
to the attraction (gravity) of the earth.

Marricus.—The vehicles of things ; elementary bases.

Me osinaz.— Elemental spirits of water, usually appearing in
female forms, but which may also take the forms of fishes or
snakes. They have souls, but no spiritual principle ; but they
may obtain the latter by entering into a union with man, (The
fourth principle uniting with the fifth.) The -human shape is
their true form ; their animal forms are assumed, They are also
called Undines.

1 Sce **Magic, White and Black; or, The Science of Finite and In
finite Life,” by Dr. F, Hartmann.

a ae ee a ae ee eg ee eT a ee

EXPLANATIONS OF TERMS 39

Merapuysics.—The science of that which is “supersensual” but
not purely spiritual ; consequently the knowledge of the astral
plane, the ethereal elements in the organism of man and of
Nature, the anatomy and physiology of the “inner man,” the
correlation of spiritual energies, \c. &c.

Macrocosmos.—‘!he Universe; the great world, including all
visible and invisible things.

Microcosmos.—The little world. Usually applied to Man. A
smaller world is a Microcosmos if compared with a larger one.
Our Solar System is a Microcosm in comparison with the Uni-
verse, and a Macrocosm if compared with the Earth. Man isa
Microcosm in comparison with the Earth, and a Macrocosm if
compared with an atom of matter. An atom of matter is a
Microcosm, because in it are all the potentialities out of which
a Macrocosm may grow if the conditions are favourable. Every-
thing contained in a Microcosm in a state of development is
contained in the Microcosm in germ.

Monsrra.—Unnatural—usually invisible—beings, that may spring
from corruption or from unnatural sexual connection, from the
(astral) putrefaction of sperma, or from the effects of a morbid
imagination. All such and similar things may pass from the
merely subjective into the objective state ; because “objective”
and “subjective” are relative terms, and refer rather to our
capacity to perceive them, than to any essential qualities of
their own. What may be merely subjective to a person in
one state of existence may be fully objective to one in another
state : for instance, in delirium tremens and insanity, subjective
hallucinations appear objective to the patient.

Mum1a.—The essence of life contained in some vehicle. (Prana,
Vitality ; clinging to some material substance.) Parts of the
human, animal, or vegetable bodies, if separated from the organ-
ism, retain their vital power and their specific action for a while,
as is proved by the transplantation of skin, by vaccination,
poisoning by infection from corpses, dissectiun wounds, infec-
tion from ulcers, &c. (Bacteria are such vehicles of life.) Blood,
excrements, &c., may contain vitality for a while after having been
removed from the organism, and there may still exist some sym-
pathy between such substances and the vitality of the organism ;
and by acting upon the former, the latter may be affected.!

1 A case is cited in which a plastic operation was performed on a man’s
nose by transplanting on it a piece of skin taken from another person,
The artificial nose answered its purpose for a long time, until the person
from whom the piece of skin was taken died, when the nose is said to
have rotted. Cases are also known in which persons have felt a pain
caused by the pressure of a stone upon a recently amputated leg that,

40 PARACELSUS

MystERIUM MAGNUM.—Original matter ; the matter of all things;
the ultimate essence ; essentiality of the inner nature ; specific
quality of the semi-material part of things. All forms come
originally from the Mysterium magnum, and all return to it in
the end ; the Parabrahman of the Vedantins.

MysrTICcIsmM ‘anD MystIo KNOWLEDGE. —Mystical is that which is
mysterious and occult, and therefore not generally known.
Mysticism generally refers to a morbid craving for gratifying
a curiosity to know all about spooks, witchcraft, black magic,
&c.; true mystic knowledge is soul-knowledge, and is based
upon the development of the power of the soul to distinguish
between that which is real, eternal and permanent, and that
which is illusive, temporal, and subject to change,

N

Nercrocomica.— Visions of future events in the air.

NEcRoMANTIA.—Sorcery ; witchcraft ; the art of employing the un-
conscious Elementaries of the dead by infusing life into them,
and employing them for evil purposes,

NEcTROMANTIA.—The perception of the interior (the soul) of things;
psychometry ; clairvoyance.

NENUFARENI.—Elementals of the air. Sylphs.

NympHar.—Elementals of water-plants.

O

Occu.tisM.—The science that deals with things that transcend
sensual perception and are generally little known. It deals
especially with effects that cannot be explained by the uni-
versally known laws of Nature, but whose causes are still a
mystery to those who have not penetrated deep enough into the
secrets of Nature to understand them correctly. What may be
occult to one person may be fully comprehensible to another.
The more the spirituality and intelligence of man grows, and
the more it becomes free of the attractions of sense, the more
will his perceptive power grow and expand, and the less will the
processes of Nature appear occult to him.

without their knowledge, had been buried, and the pain instantly ceased
when the stone was removed. This sympathy existing between man’s
consciousness and his body is the cause that the astral form of a dead
person may keenly feel any injury inflicted upon his corpse. The “spirit”
of a suicide may feel the effects of a post-mortem examination as severely
as if he had been cut up while alive.

— =

ee ee a ee ey a ee ee Ee ee le en

EXPLANATIONS OF TERMS 41

P

PARAGRANUM (from para=over, and granwm=kernel).—The science
that deals with the very heart of things, taking into account
their mysterious origin.

ParamirnuM (from para=over, and mirare=admire).—The science
which deals with that which is spiritual, wonderful, elevating,
holy, and admirable in Nature.

Penates or Pennates, Largs, Herci, Eres, Mericat1.—Spirits
of the elements of fire, as well as imps, hobgoblins, &c., attached
to particular places, haunted houses, &, They may produce
noises, “ physical manifestations,” stone-throwing, &c.

PEnTacuLa.—Plates of metal with magic symbols written or en-
graved upon them. They are used as charms, amulets, &c.,
against diseases caused by evil astral influences.

PHantasMatTa.—Creations of thought ; “spirits” living in solitary
places (they may be produced by the imagination of man, and
be able to communicate with him) ; hallucinations.

PrarsAGIuM.—Omen ; signs of future events.

Pye@mMaEl.—Spirits of the Element of the Earth; being the products
of a process of organic activity going on in that element, by
which such forms may be generated. They are dwarfs and
quite microscopical beings, ever at war with the Gnomes.

R

Rupa.—An Eastern term. Form. Kama-rupa, form caused by
desire; Mayavi-rupa, illusive form caused by the will and
imagination of a person who consciously projects his own astral
reflection as that of any other form.

S

Sacant.—Elementals or spirits of Nature.

SaLAMANDRI.—Salamanders ; spirits living in the element of fire.

Sait, SuLPHUR, AND Mrercury.—The three constituent states or
principles of the cosmos, corresponding to Substance, Energy,
and Consciousness.

ScaloLan.—Spiritual powers, qualities, virtues, depending on the
quality and quantity of the elements that produce them. Such
powers are thought, love, hate, imagination, hope, fear, &c.

SIDEREAL BoDy.—The same as the astral soul or the body formed
by thought.

Somnia.—1. Dreams. 2, The invisible astral influences that one

42 PARACELSUS

person may exercise over another in hisdream. A person may
thus make another person dream what he desires him to per-
ceive ; or the astral body of one sleeping person may converse
with that of another; or such astral bodies of living persons
may be impressed or be made to promise to do certain things
after awakening, and they will then keep such promises when
they awake.

Sprrit.—This term is used very indiscriminately, a fact that may
cause great confusion. In its true meaning spirit is a unity, a
one living universal power, the source of all life; but the word
spirit and spirits is also used very often to signify invisible, but
nevertheless substantial things— forms, shapes, and essences,
elementals and elementaries, shades, ghosts, apparitions, angels,
and devils.

SpiritisM.—The dealing with spooks, ghosts, elementals, &c., and
believing them to be the immortal spirits of departed human
beings.

SpPrRiTuALIsmM.—The science of that which is spiritual, the contrary
of “ materialism ;” the understanding of religious truths, based
upon spirituality.

SPIRITUS VITAE.—The vital force ; a principle taken from the ele-
ments of whatever serves as a nutriment, or which may be
imparted by “ magnetism.”

SPIRITUS ANIMALIS.—Astral power, by which the will of the inner
principles in man is executed on the sensual and material plane ;
instincts.

Sy_pHEs.—Elementals residing in mountainous regions (not in the
air).

SyYLVESTRES.—Elementals residing in forests; the Dusii of St.
Augustine ; fauns.

SyrENES.—Singing elementals. Melusinae, attracted to and often
keeping in the waters ; half women, half fishes.

r

THEOSOPHIA.—Supreme wisdom, acquired by practical experience,
by which it is eminently distinguished from merely speculative
philosophy. Theosophy, or divine self-knowledge, is therefore
not to be confounded with theosophical doctrines that are the
result of theosophical knowledge ; to say nothing about the idle
dreams and vagaries which are often dealt out under the name
of “theosophy,” and which have brought this term into general
disrepute.

TRARAMES.—An invisible power that may communicate with man
through sounds, voices, ringings of bells, noises, &c.

Se

EXPLANATIONS OF TERMS 43

U

UMBRATILES.—Shadows ; astral appearances becoming visible and
sometimes tangible (modern spiritistic form manifestations) ;1
the Scin-lecca, or wraith, or the German Doppelgaenger of a
person. They may become visible by attracting ethereal material
elements from the body of a medium, or any other person in
whom there is little cohesion of his lower elements in conse-
quence of some disease, or on account of inherited peculiarities
of his organisation ; or they may attract them from the surround-
ing atmosphere. Their life is borrowed from the medium, and
if it were prevented to return to the medium, the latter would
be paralysed or die. (See EVESTRUM.)

Vv

Vamprres.—Astral forms living at the expense of persons from
whom they draw vitality and strength. They may be either
the astral bodies of living persons, or of such that have died,
but which still cling to their physical bodies buried in the grave,
attempting to supply them with nutriment drawn from the
living, and thereby to prolong their own existence. Such cases
are especially well known in the south-east of Europe—Moldavia,
Servia, Russia, &c. (Vourdalak),?

x
XENI NEPHIDEI.—Elemental spirits that give men occult powers
over visible matter, and then feed on their brains, often causing
thereby insanity. A great number of physical mediums have
become insane from this cause.

hi

Yui1asTER.—Primordial matter out of which the universe has been
formed in the beginning of time.

1 Ruland says about them: “ Umbratilia transmutata sunt in hominem
conspectum ab astris et suis ascendibus occultis oblata, quae non sicus
lemures apparent oculis, idque per magiam efficaciam.”—Lexic. Alchemic.,
p. 466.

2 Well-authenticated cases of vampires may be found in Maximilian
Perty’s works and in H. P. Blavatsky’s “ Isis Unveiled.”

8 They assist “ physical mediums” to lift material objects without any
visible means,

III. COSMOLOGY

THE power that was active in the formation of the world
was God; the Supreme Cause and Essence of all things,
being not only the Father of the Son, but of all created
things that ever were, that are, or will be; the Yliaster,’
the primordial and original Cause of all existence. This
Power is, was, and will be the eternal Constructor of the
world, the ‘‘ Carpenter” of the universe, the Sculptor of
forms. Creation took place through the inherent Will of
that Creative Power being expressed in the “ Word ”? or
Fiat (active and efficient thought), in the same manner
as if a house would come into existence by a breath.®
The cause of the beginning of creation was in the eternal
inherent activity of the immaterial Essence, and all things
were invisibly or potentially contained in the First Cause,
or God.

When creation took place the Yliaster divided itself ;
it, so to say, melted and dissolved, and developed out of
itself the Ideos or Chaos (Mysterium magnum, Iliados,
Limbus major, or Primordial Matter). This Primordial
Essence is of a monistic nature, and manifests itself not
only as vital activity, a spiritual force, an invisible, in-
comprehensible, and indescribable power; but also as
vital matter, of which the substance of living beings
consists.* In the Limbus or Ideos of primordial matter,

1 From td», forest, and astra, stars or worlds.

2 The doyos.

8 By the breath (out-breathing) of Brahina.

4 This means that Life is the cause of matter and force. Force and
matter are originally identical; they are only two different modes of one
and the same cause or substance which is called Life, and which is itself
an attribute or function of the supreme cause of all existence. Modern

44

COSMOLOGY 45

invested with the original power of life, without form,
and without any conceivable qualities—in this, the only
matrix of all created things, the substance of all things
is contained. It is described by the ancients as the
Chaos, and has been compared to a receptacle of germs,
out of which the Macrocosmos, and afterwards by division
and evolution in Mysteria specialia,’ each separate being
came into existence. All things and all elementary
substances were contained in it, in potentia,? but not in
actu, in the same sense as in a piece of wood a figure is
contained, which may be cut out by an artist, or as heat
is contained in a pebble, that may manifest its essence as
a spark if struck with a piece of steel.°

The Magnus Limbus is the nursery out of which all
creatures have grown, in the same sense as a tree may
grow out of a small seed; with the difference, however,
that the great Limbus takes its origin from the Word of
God, while the Limbus minor (the terrestrial seed or
sperm) takes it from the earth. The great Limbus is
the seed out of which all beings have come, and the
little Limbus is each ultimate being that reproduces its
form, and that has itself been produced by the great.

discoveries go to prove the unity or identity of matter and energy. Recent
researches in chemistry, and comparisons made between the chemical,
musica], and colour scales seem to indicate that the cause of the difference
between the heterogeneous single bodies is not caused by an essential
difference of the substances of which they are composed, but only a differ-
ence in the number of their atomic vibrations.

1 “Mysterium” is everything out of which something may be developed,
which is only germinally contained in it, A seed is the “mysterium” of a
plant, an egg the mysterium of a living bird, &c. If Eastern mythology
says that the universe came out of an egg put into the water by Brahma
(Neuter) or Ideation, it implies the same meaning as the Mysterium magnum
of Paracelsus; because the egg represents the mysterium, the water the life,
and the spirit hatches out of it the Creative God, Brahma (Masculine).

2 It seems that Paracelsus anticipated the modern discovery of the
‘potency of matter” three hundred years ago,

% The Yliaster of Paracelsus corresponds to the"Ev of Pythagoras and
Empedocles, and it was Aristotle who spoke first of the form in potentia
before it could appear in actu—the former being called by him ‘‘ the
privation of matter,” (Note by H. P. Blavatsky.)

46 PARACELSUS

The little Limbus has all the qualifications of the great

one, in the same sense as a son has an organisation
similar to that of his father. “As it is above, so it is
below.”

As creation took place and the Yliaster dissolved,
Ares, the dividing, differentiating, and individualising
power of the Supreme Cause, began to act. All pro-
duction took place in consequence of separation. There
were produced out of the Ideos the elements of Fire,
Water, Air, and Earth, whose birth, however, did not
take place in a material mode or by simple separation,
but spiritually and dynamically, just as fire may come
out of a pebble or a tree come out of a seed, although
there is originally no fire in the pebble nor a tree in the
seed. “Spirit is living and Life is Spirit, and Life and
Spirit produce all things, but they are essentially one
and not two. The tongue talks, and yet it does not talk,
for it is the Spirit that talks by means of the tongue, and
without the Spirit the tongue would be silent, because
the flesh alone cannot talk.” The elements, too, have
each one its own Yliaster, because all the activity of
matter in every form is only an effluvium of the same
fountain. But as from the seed grow the roots with
their fibres, afterwards the stalk with its branches and
leaves, and lastly the flowers and seeds; likewise all
beings were born from the elements, and consist of
elementary substances out of which other forms may
come into existence, bearing the characteristics of their
parents,» The elements, as the mothers of all creatures,
are of an invisible spiritual nature, and have souls.’
They all spring from the Mysterium magnum, which is
eternal life, and therefore the spiritual elements, and all

1 This doctrine, preached 300 years ago, is identical with the one that
has revolutionised modern thought after having been put into a new shape
and elaborated by Darwin; and is still more elaborated by the Indian
Kapila, in the Sankhya philosophy. (Note by H. P. Blavatsky.)

2 Everything, whether it may manifest itself as matter or as force, is
essentially a trinity.

~ ny=s t AS ag Slaltiea elala

COSMOLOGY 47

the beings that have been formed of such elements, must
be eternal; just as a flower consists of elements similar
to those of the plant on which it grows.

“Nature being the Universe, is one, and its origin can
only be one eternal Unity. It is an organism in which
all natural things harmonise and sympathise with each
other. It is the Macrocosm. Everything is the product
of one universal creative effort; the Macrocosm and man
(the Microcosm) are one. They are one constellation,
one influence, one breath, one harmony, one time, one
metal, one fruit ”* (Philosophia ad Athenienses).

There is nothing dead in Nature. Everything is
organic and living, and consequently the whole world
appears to be a living organism. “There is nothing
corporeal which does not possess a soul hidden in it,
There exists nothing in which is not a hidden principle
of life. Not only the things that move, such as men
and animals, the worms of the earth, and the birds of the
air and the fishes in the water, but all corporeal and
essential things have life.”

There is no death in Nature, and the dying of the
beings consists in their return into the body of their
mother; that is to say, in an extinction and suppression
of one form of existence and activity, and in a re-birth of
the same thing into another and more interior world, in
a new form, possessed of new faculties that are adapted

1 This description of the sympathy existing between Man and Eternal
Nature recalls to memory the old &rorav and the cupumvow ma, cvppia
pa, cupradea mavra of Hippocrates, and it especially reminds us of the
**Timeeus” of Plato and the “ Emerides” of Plotin, in which works the
whole of Nature is represented as a living and rational being ({Gor),
having come into existence by the will of the Supreme Cause. The head
of man is there pictured as being an imitation of the peripheric con-
stitution of the world. The basis of the natural philosophy of Paracelsus
is the evidently existing correspondence, correlation, and harmony be-
tween the human constitution and the constitution of the starry world,
including all terrestrial things, and this philosophy is almost identical
with that of Plato, which speaks of the formation of all things in the
inner world according to eternal patterns existing in the realm of the pure
Ideal,

48 PARACELSUS

to its new surroundings. “Two factors are discernible
in each thing—#its body (form) and its Activity (qualities).
The latter is nothing else but an effluence of the Supreme
Cause because everything exists from the beginning in
God, into whose unmanifested state all things will return
in the end, and from whose power they all receive their
qualities, or whatever they deserve on account of their
capacity to receive or attract it.

Life is an universal omnipresent principle, and nothing
is without life. ‘It cannot be denied that the air gives
life to all corporeal things, such as grow from the earth
and are born of it; but the special life of each thing isa
spiritual being, an invisible and intangible spirit. There
is nothing corporeal which has not within itself a spiri-
tual essence, and there is nothing which does not contain
a life hidden within. Life issomething spiritual. Life is
not only in that which moves, such as men and animals,
but in all things; for what would be a corporeal form
without a spirit? The form may be destroyed; but
the spirit remains and is living, for it is the subjec-
tive life. There are as many spirits and lives as there
are bodily forms. Therefore there are celestial, infernal,
and terrestrial spirits, spirits of human beings, of metals,
stones, plants, &c. The spirit is the life and the balsam
within all corporeal things” (Vita Rerum, iv.). In
some forms life acts slowly—for instance, in stones; in

hers (organised beings) it acts quickly. Hach element
has its own peculiar living existences, belonging to it
exclusively.’ Such existences or beings, living in the
invisible elements, are the elemental spirits of Nature.
They are beings of the Mysteria specialia, soul-forms,
which will return into their chaos, and who are not
capable of manifesting any higher spiritual activity because
they do not possess the necessary kind of constitution in
which an activity of a spiritual character can manifest

1 For instance, fishes in the water, blood-corpuscles in the blood,
animalculg in putrid fluids, bacteria in impure air, &c. Xe,

COSMOLOGY 49

itself, Otherwise they live like animals, or even like
human beings, and they propagate their species. By the
knowledge of ether (A’k4sa) we may come into contact
with such beings, and there are some of them that know
all the mysteries of the elements.’

“* Matter is, so to say, coagulated smoke, and is con-
nected with spirit by an intermediate principle which it
receives from the Spirit. This intermediate link between
matter and spirit belongs to all three kingdoms of Nature.
In the mineral kingdom it is called Stannar or Trughat,?
in the vegetable kingdom Leffas;* and it forms, in con-
nection with the vital force of the vegetable kingdom,
the Primum Ens, which possesses the highest medicinal
properties.* This invisible ethereal body may be resur-
rected and made visible from the ashes of plants and
animals by alchemical manipulations, The form of the
original body may thus be made to appear and disappear.”
In the animal kingdom this semi-material body is called
Evestrum, and in human beings it is called the Sidereal
Man. Each living being is connected with the Macro-
cosmos and Microcosmos by means of this intermediate
element or Soul, belonging to the Mysterium magnum,
from whence it has been received, and whose form and
qualities are determined by the quality and quantity of
the spiritual and material elements.”

As all things come from the same source, containing
the primordial substance of all things, they are all inti-
mately related to each other and connected with each
other, and are essentially and fundamentally a unity.
Any difference existing between two dissimilar things
arises only from a difference in the forms in which the

1 Each Elemental may know the mysteries of that element to which it
belongs.

2 The Astral body (Linga-sharira) of minerals, plants, and animals.

3 Astral protoplasm,

* Perhaps this may serve as a clue to explain the action of homeopathic
medicines,

® See Appendix: “ Palangenesis of Plants,”

D

50 PARACELSUS

primordial essence manifests its activity. Such a differ-
ence is caused by the different grades through which
such forms have passed in the progress of their evolution
and development.

[Norr.—If we compare the teachings of the Eastern sages with
the cosmology taught by Paracelsus, and substitute the Sanscrit or
the Tibetan terms used by the former for those invented by the
latter, we find the two systems almost, if not wholly, identical.
According to the Eastern sages, there is a ceaseless activity going
on during the state of Pralaya (the night of Brahm), in that incom-
prehensible eternal First Cause that may be looked upon in one
of its many aspects as being Matter, Motion, and Space, in an
absolute sense, which is beyond the grasp of our relative concep-
tion. Its motion is the unconscious latent life inherent in it.
This is the Yliaster of Paracelsus, the “root of Matter,” or
Mulaprakriti of the Vedantins, out of which Prakriti (Matter)
and Purusha (Space) become manifest as body and form. In this,
The Absolute, Infinite, and Unconditioned, being the endless aggre-
gation of everything conditioned and finite, the germs or poten-
tialities of all things are contained. It is the Limbus Chaos of
Paracelsus, and the germs contained in it are developed by the action
of the Universal Mind, Dyan-Chohans, and the power of Wisdom,
Fo-hat—to use the Tibetan words. Thus the Universe may be said
to be a product of Cosmic Ideation and Cosmic Energy, acting, not at
random or in an arbitrary manner, but according to a certain order
produced by previous causes, which are themselves the effects of
other causes, and which constitute the Law. The existence of this
inevitable and unchangeable law is frequently alluded to by Para-
celsus. He says, for instance, in his book, “ De Origine Morborum
Invisibilium”: “Does not holy writ say that God spoke: Am I
not the God who made the dumb and the deaf, the blind and the
seeing? What else does this mean, but that he is the creator of all
things, of good and of evil?” The writings of the Buddhists teach
the same doctrine, saying that there is only One Power, Swabhdvat.
It cannot act otherwise than according to the law of cause and effect,
and that makes a useful tree grow as well as a useless stone in the
bladder, according to the causes that have been produced by pre-
vious effects. Each act and each thought has a cause, and the
cause of the cause is the Law.]

Man, as such, is the highest being in existence, because
in him Nature has reached the culmination of her
evolutionary efforts. In him are contained all the powers

COSMOLOGY 51

and all the substances that exist in the world, and he
constitutes a world of his own. In him wisdom may
become manifest, and the powers of his soul—good as
well as evil—-may be developed to an extent little
dreamed of by our speculative philosophers, “In him are
contained all the Coelestia, Terrestria, Undosa, and Aeria ”
—that is to say, all the forces and beings and forms that
may be found in the four elements out of which the
Universe is constructed. Man is the Microcosm containing
in himself the types of all the creatures that exist in the
world, “and it is a great truth, which you should seriously
consider, that there is nothing in heaven or upon the
earth which does not also exist in Man, and God who is
in heaven exists also in man, and the two are but One.”
Each man in his capacity as a member of the great
organism of the world can be truly known only if looked
upon in his connection with universal Nature, and not as
a separate being isolated from Nature. Man is dependent
for his existence on Nature, and the state of Nature
depends on the condition of mankind as a whole. If we
know Nature we know Man, and if we know Man we
know Nature. “Whoever desires to be a practical
philosopher ought to be able to indicate heaven and hell
in the Microcosm, and to find everything in Man that
exists in heaven or upon the earth; so that the corre-
sponding things of the one and the other appear to him
as one, separated by nothing else but the form. He must
be able to turn the exterior into the interior, but this is
an art which he can only acquire by experience and by
the light of Nature, which is shining before the eyes of
every man,’ but which is seen by few mortals.”

1 Thus a man in whom Supreme Wisdom or God has become fully
manifest is a god to the extent of his wisdom, and the power which he can
exercise will extend as far as the power manifested through him will reach,
A man will become an incarnation of good or evil according to the degree
in which the good or evil existing in the Universe becomes manifested
through him. But as no one can become a Christ by merely speculating
upon the doctrines of Christ without practising them, so nobody can come

52 PARACELSUS

The science which deals with the comparison of the
Microcosm and Macrocosm for the purpose of elucidating
the nature of the two (which are in reality one), and to
bring to an understanding the rational principle governing
their activity, is called by Paracelsus, Astronomia, and this
term is not to be confounded with modern physical
Astronomy, or the science of the revolutions of the suns
and planets in cosmic space, neither does it refer to the
mathematical astrological science of the sixteenth century.
The Astronomy of Paracelsus means wisdom, or a direct
recognition of the truth, caused by a just appreciation —
and comprehension of the relationship existing between
the Macrocosmos and the Microcosmos, “ whereby the
nature of man becomes known through an understanding
of the upper sphere of the great world, as well as by
investigating the lower sphere of his little world, as if
they were apparently (what they are essentially) one
Firmament, one Star, one Being, although appearing
temporarily in a divided form and shape.” ?

The sphere of the Universal Mind is the upper firma-
ment. and the sphere of the individual mind the lower
firmament, but the two are intimately connected together
and are essentially one. “It is the knowledge of the
upper (outer) firmament that enables us to know the
lower (inner) firmament in Man, and which teaches in
what manner the former continually acts upon and inter-
relates with the latter.” Upon this knowledge the true
science of Astrology is based.

Each, however—the Microcosmos as well as the Macro-
cosmos—are to be looked upon as having each a separate
and independent existence, and as being independent of

into possession of practical knowledge by merely accepting a creed ora
belief in the scientific opinions of others without any experience of his own,

1 One mind.

2 “Tiber Paramirum,” cap. 2. This is the fundamental doctrine of the
teachings of Paracelsus. The Macrocosm and the Microcosm may not
only be “ compared together,” but they are one in reality, divided only by
form, which is an essentially vedantic doctrine,

COSMOLOGY 52

each other, each one by reason of the individuality of
its own inherent power, notwithstanding the fact that
both have the same origin and the same life; for the
one primordial power has become differentiated in each
separate form, and its originally homogeneous action has
become modified by the special qualities that have been
acquired by the forms in which it manifests itself. “As
the sky with its stars and constellations is nothing
separate from the Ali but includes the All, so is the
‘firmament’ of Man not separate from Man; and as
the Universal Mind is not ruled by any external being,
likewise the firmament in Man (his individual sphere of
mind) is not subject to the rule of any creature, but is an
independent and powerful whole.” *

The practical application of Astronomia (mental
science) is called Magic, a science which by investigat-
ing the parts of the whole leads to a comparison of
their ideal relations and connections, and consequently
to a recognition of their inner nature. “ Hidden things
(of the soul) which cannot be perceived by the physical
senses, may be found through the sidereal body, through
whose organism we may look into Nature in the same
way as the sun shines through a glass. The inner nature
of everything may therefore be known through Magic in
general, and through the powers of the inner (or second)
sight. These are the powers by which all secrets of

1 This fundamental truth of occultism is allegorically represented in
the interlaced double triangles. He who has succeeded in bringing his
individual mind in exect harmony with the Universal Mind has succeeded
in reuniting the inner sphere with the outer one, from which he has only
become separated by mistaking illusions for truths. He who has succeeded
in carrying out practically the meaning of this symbol has become one
with the father; he is virtually an adept, because he has succeeded in
squaring the circle and circling the square. All of this proves that Para-
celsus has brought the root of his occult ideas from the East.

2 If the individual mind is one with the Universal Mind, and if the
possessor of the individual mind wishes to find out some secret of Nature,
he does not require to seek for it outside of the sphere of his mind, but he
looks for it in himself, because everything that exists in Nature (which is
a manifestation of the Universal Mind) exists in and is reflected by him-

54 PARACELSUS

Nature may be discovered, and it is necessary that a
physician should be instructed and become well versed in
this art, and that he should be able to find out a great
deal more about the patient’s disease by his own inner
perception than by questioning the patient. For this
inner sight is the Astronomy of Medicine, and as physi-
cal Anatomy shows all the inner parts of the body,
such as cannot be seen through the skin, so this magic
perception shows not only all the causes of disease, but
it furthermore discovers the elements in medicinal sub-
stances in which the healing powers reside.» That which
gives healing power to a medicine is its ‘Spiritus’ (an
ethereal essence or principle), and it is only perceptible
by the senses of the sidereal man. It therefore follows
that Magic is a teacher of medicine far preferable to all
written books, Magic power alone (that can neither be
conferred by the universities nor created by the award-
ing of diplomas, but which comes from God) is the true
teacher, preceptor, and pedagogue, to teach the art of
curing the sick. As the physical forms and colours of
objects, or as the letters of a book, can be seen with the
physical eye, thus the essence and the character of all
things may be recognised and become known by the inner
sense of the soul.” ”

self, and the idea of there being two minds is only an illusion ; the two
are one,

1 It would be difficult to find many practitioners of medicine possessed

of genuine powers of true spiritual perception; but it is a universally re-
cognised fact that a physician without intuition (common sense) will not
be very successful, even if he knew all medical books by heart. We should
be guided by wisdom but not by opinions. The opinions of others may
serve us, but we should not be subservient to them.
- 2 Von Eckartshausen describes this inner sense as follows: “It is the
centre of all senses, or the inner faculty of man, whereby he is able to feel
the impressions produced by the exterior senses. It is the formative
imagination of man, whereby the various impressions that have been re-
ceived through the outer senses are identified, and brought into the inner
field of consciousness. It is the faculty through which the spirit interprets
the language of Nature to the soul. It changes bodily sensations into
spiritual perceptions, and passing impressions into lasting images, All the
senses of man originate in one sense, which is sensation.”

COSMOLOGY 55

“IT have reflected a great deal upon the magical
powers of the soul of man, and I have discovered a
great many secrets in Nature, and I| will tell you that
he only can be a true physician who has acquired this
power. If our physicians did possess it, their books
might be burnt and their medicines be thrown into the
ocean, and the world would be all the more benefited by
it. Magic inventrix finds everywhere what is needed,
and more than will be required. The soul does not
perceive the external or internal physical construction of
herbs and roots, but it intuitively perceives their powers
and virtues, and recognises at once their signatwm.

“This signatum (or signature) is a certain organic
vital activity, giving to each natural object (in contra-
distinction to artificially made objects) a certain simi-
larity with a certain condition produced by disease, and
through which health may be restored in specific diseases
in the diseased part. This signatum is often expressed
even in the exterior form of things, and by observing
that form we may learn something in regard to their
interior qualities, even without using our interior sight.
We see that the internal character of a man is often
expressed in his exterior appearance, even in the manner
of his walking and in the sound of his voice. Likewise
the hidden character of things is to a certain extent
expressed in their outward forms. As long as man re-
mained in a natural state, he recognised the signatures
of things and knew their true character; but the more
he diverged from the path of Nature, and the more his
mind became captivated by illusive external appearances,
the more this power became lost.

“ A man who wholly belongs to himself cannot belong
to anything else. Man has the power of self-control,
and no external influences can control him if he exercises
this power. The influences of the Macrocosm cannot so
easily impress their action upon a rational, wise, and
passionless man as they do upon animals, vegetables, and

56 PARACELSUS

minerals, which they impregnate to such an extent that

their characters may be seen in the forms, colours, and
shapes, and be perceived by the odour and taste of such
objects. Some of these external signs are universally
known ; for instance, the age of an elk is indicated by
the number of the ends and the shape of its horns;
other symbols may require a special study for their true
interpretation” (De Natura Rerum).

This science, resulting from a comparison of the ex-
ternal appearance of a thing and its true character, is
called by Paracelsus their Anatomy. There are even to
this day a great many vegetable medicines used in the
prevailing system of Medicine whose mode of action is
not known, and for whose employment no other reason
has been given but that the exterior shapes of such
plants correspond to a certain extent to the form of
the organs upon which they are supposed to be acting
beneficially, and because experience has supported such
a belief.

“Hach plant is in a sympathetic relation with the
Macrocosm, and consequently also with the Microcosm,
or, in other words, with Constellation and Organism (for
the activity of the organism of man is the result of the
actions of the interior constellation of stars existing in
his interior world), and each plant may be considered to
be a terrestrial star. Hach star in the great firmament,
and in the firmament of man, has its specific influence,
and each plant likewise, and the two correspond together.
If we knew exactly the relations between plants and
stars, we might say: This star is ‘Stella Rorismarini,’
that plant is ‘ Stella Absynthii,’ and so forth. In this

1 In Babbitt’s “Principles of Light and Colour,” it is demonstrated that
each ray of colour has a certain therapeutic influence on the human system ;
Blue acting soothingly on the circulation of the blood; Red stimulating ;
Yellow acting as a purgative, &. He gives some interesting examples
of correspondences between the colours and medicinal qualities of certain
flowers, plants, drugs, &c., with the action of the above-named colour-
rays.

ee Ss Se

COSMOLOGY $9

way a herbarium spirituale sidereum might be collected,
such as every intelligent physician, who understands the
relationship existing between matter and mind, should
possess,’ because no man can rationally employ remedies
without knowing their qualities, and he cannot know
the qualities of plants without being able to read their
signatures. It is useless for a physician to read the books
of Dioscorides and Macar, and to learn from hearsay the
opinion of others who may be his inferiors in wisdom.
He ought to look with his own eyes into the book of
Nature and become able to understand it; but to do
this requires more than mere speculation and to ran-
sack one’s brain; and yet without that art nothing useful
can be accomplished.”

Perhaps this might be made clearer by expressing the
same idea in modern language, and saying: Each thing
is a state of mind, because the whole world is mind.
Each thing is a materialised thought (a “star”), and
represents the character of the thought expressed in it;
and as one thought acts upon another, so the mental
state represented by a certain plant may act favourably
upon a certain state of the patient’s mind, and thus react
upon the body. The peculiar qualities of a plant are
those which are symbolised by its form; all that is re-
quired to know it, is the faculty of recognising its char-
acter. As there is a state and influence which is called
“love,” “hate,” &c., so there are states of mind repre-
sented in outward forms of plants, such as Hypericon
perforatum, Sambucus, Juniperus, &e. &e. Each form
is only the materialised part and external expression of
the character of the “spirit” or the “aura” which it
represents, in the same way as each star in the sky is
only the visible part or the materialised kernel of the
“spirit ” which it represents, and whose sphere extends

1 Eckartshausen has made such a herbarium: he gives the names of
medical plants and the names of the planets with which they are sympa-
thetically connected.

58 PARACELSUS

as far as its influence, just as the sphere of a rose extends
as far as its odour. The character builds the form, and
the form expresses the character.

But this harmony existing between the form and the
character is furthermore remarkable in certain other
conditions and qualities, which are often of more import-
ance to a physician than the external shapes. “If the
physician understands the anatomy of medicines and
the anatomy of diseases, he will find that a concordance
exists between the two. There is not only a general
relationship existing between the Macrocosm and the
Microcosm, but a separate and intimate interrelation
and interaction exist between their separate parts, each
part of the great organism acting upon the corresponding
part of the small organism in the same sense as the
various organs of the human body are intimately con-
nected and influencing each other, and manifesting a
sympathy with each other that may continue to exist
even after such organs have been separated from the
trunk.” There isa great sympathy existing between
the stomach and the brain, between the mammae and
the uterus, between the lungs and the heart.’ There
is, furthermore, a great sympathy existing between the
mind and the thoughts and the organs of the human
body. Such a sympathy exists between the thoughts
aud the plants, between stars and stars, between plants
and plants, and between the plants and the organs of
the human body, in consequence of which relationship
each body can produce certain changes in the activity
of life in another body that is in sympathy with the
former. Thus may the action of certain specific medi-
cines in certain diseases be explained. As a bar of
magnetised iron induces magnetism in another bar of
iron, but leaves copper and brass unaffected, likewise a

1 Dr. J. R. Buchanan, in his “ Therapeutic Sarcognomy,” makes prac-
tical use of this sympathetic relationship existing between the various
parts of the human body.

COSMOLOGY 59

certain plant, possessing certain powers, will induce
certain similar vital ethers to become active in certain
organs if the plant and the organ are related to the same
“star.” Certain plants, therefore, act as antidotes in
certain diseases, in the same manner as fire will destroy
all things that have not the power to resist it. The
neutralisation, destruction, or removal of any specific
elements producing disease, the change of an unhealthy
and abnormal action of the vital currents into a normal
and healthy state, constitutes the basis of the therapeutic
system of Paracelsus, His object was to re-establish in
the diseased organism the necessary equilibrium, and to
restore the lost vitality, by attracting the vital principles
from living objects and powers. Remedies containing
the required quality of that principle in the greatest
quantity were most apt to replace such lost powers and
to restore health.’

The organisms—that is to say, the material forms
of invisible principles—take their origin from the soul
of the world, symbolised as “water.”? This doctrine of
Paracelsus is therefore the same as the ancient doctrine
of Thales, and as the old Brahminical doctrine according
to which the world came into existence from an egg
(allegorically speaking) laid in water (the soul) by Brahm
(Wisdom). He says that by the decomposition of that
essence a “ mucilage” is formed, containing the germs of
life, out of which, by generatio aequivoca, first the lower
and afterwards the higher organisms are formed.

We see, therefore, that the doctrine of Paracelsus bears
a great resemblance to the one advocated by the greatest
modern philosophers, such as Haeckel and Darwin; with
this difference, however, that Paracelsus looks upon the
continually evoluting forms as necessary vehicles of a
continually progressing living spiritual principle, seeking

1 Thus Paracelsus employed not only the vital magnetism (mesmerism)
of human beings, but also that of animals and plants, for the cure of disease,
2 “The Spirit of God moved upon the face of the waters” (Gen, i. 2).

60 PARACELSUS

higher modes for its manifestation, while many of our
modern speculative philosophers look upon the intelligent
principle of life as non-existing, and upon life as being
merely a manifestation of chemical and physical activity
of dead matter in an incomprehensible and causeless state
of development.’ They see only one half of the truth.

No animal ever grew to be a man, but the divine
man, becoming incarnated in human-like animal forms,
caused these forms to become the human beings, such
as we know them at present upon our earth.

“ According to the biblical account, God created the
animals before He created man. The animal elements,
instincts, and desires existed before the Divine Spirit
illuminated them and made them into man. The animal
soul of man is derived from the cosmic animal elements,
and the animal kingdom is therefore the father of the
animal man. If man is like his animal father, he re-
sembles an animal; if he is like the Divine Spirit that
lives within his animal elements, he is like a god. If
his reason is absorbed by his animal instincts, it becomes
animal reason; if it rises above his animal desires, it
becomes angelic. If a man eats the flesh of an animal,
the animal flesh becomes human flesh; if an animal eats
human flesh, the latter becomes animal flesh. A man
whose human reason is absorbed by his animal desires
is an animal, and if his animal reason becomes enlightened
by wisdom he becomes an angel.”

“ Animal man is the son of the animal elements out of

1 The true doctrine has also been taught by Jacob Boehme, an unedu-
cated shoemaker but illuminated seer, from whom all of our great philo-
sophers have borrowed ideas. He says : “The constellation is the outspoken
Word. It is the instrument through which the holy, eternally speaking
Word speaks and produces objective forms. It is like a great harmony
of many voices and musical instruments. They are interacting powers,
wherein the essence of sound (Akasha) is the substance, and this is taken
up by the Fiat and causes corporeity. This substance is the astral spirit.
In it the elements become coagulated (corporified), and thus forms are
born, comparable to the hatching of an egg brooded over by a hen”
(Myster. Magn., xi. 26).

a a at
aA? ee ee

COSMOLOGY 61

which his soul was born, and animals are the mirrors of
man. Whatever animal elements exist in the world
exist in the soul of man, and therefore the character
of one man may resemble that of a fox, a dog, a
snake, a parrot, &c. Man need not, therefore, be surprised
that animals have animal instincts that are so much like
his own; it might rather be surprising for the animals
to see that their son (animal man) resembles them so
closely. Animals follow their animal instincts, and in
doing so they act as nobly and stand as high in Nature
as their position in it permits them, and they do not
sink thereby below that position; it is only animal man
who sinks below the brute. Animals love and hate
each other according to the attraction or repulsion of
their animal elements: the dog loves the dog and hates
the cat, and men and women are attracted to each
other by their animal instincts, and love their young
ones for the same reason as the animals love theirs; but
such a love is animal love—it has its purposes and
its rewards, but it dies when the animal elements die.
Man is derived from the dog, and not the dog from the
man. ‘Therefore a man may act like a dog, but a dog can-
not act likea man. Man may learn from the animals, for
they are his parents; but the animals can learn nothing
useful to them from man. The spider makes a better
web than man, and the bee builds a more artistic house.
He may learn how to run, from the horse; to swim, from
the fish; and to fly, from the eagle. The animal world
is taught by Nature, and it is divided into many classes
and species, so that it may learn all the natural arts.
Each species has forms that differ from those of another
species, so that it may learn that art for which it is
adapted by Nature; but man, as a whole, has only one
kind of form, and is not divided, and therefore the
animal soul of man is not divided, but all the animal
elements are combined in it, the reason of man serereng
what it likes,

62 PARACELSUS

“ A man who loves to lead an animal life is an animal
ruled by his interior animal heaven.’ The same stars
(qualities) that cause a wolf to murder, a dog to steal, a cat
to kill, a bird to sing, &c., make a man a singer, an eater,
a talker, a lover, a murderer, a robber, or a thief. These
are animal attributes, and they die with the animal
elements to which they belong; but the divine principle
in man, which constitutes him a human being, and by
which he is eminently distinguished from the animals, is
not a product of the earth, nor is it generated by the
animal kingdom, but it comes from God; it is God, and is
immortal, because, coming from a divine source, it cannot
be otherwise than divine. Man should therefore live in
harmony with his divine parent, and not in the animal
elements of his soul. Man has an Eternal Father who
sent him to reside and gain experience within the animal
elements, but not for the purpose of being absorbed by
them, because in the latter case man would become an
animal, while the animal principle would have nothing to
gain,” and would thus be led individually to speedy anni-
hilation (De Fundamento Sapientic).

What, then, can be the true object of human life, except
to attain the consciousness of one’s own true and divine
state, and to realise that one is not an animal, but a god-
like being inhabiting a human animal form. All the
divine powers are latent in man’s divine nature. If he
once realises what he actually is, he will be able to use
them and be himself a creator of forms.

1 * Heaven ”’—the interior kingdom, the mind.

Iv. ANTHROPOLOGY
THE GENERATION OF MAN

‘ALL that Aristoteles and his followers have written
about the generation of man, is not based upon observa-
tion or reading within the light of nature; but consists
merely of theories which they have invented and elabo-
rated with a great deal of cunning and trouble. It is
merely phantastry and devoid of truth; for although the
light of nature has not refused them anything, it has also
given them nothing. What we teach is not the result
of opinion and speculation, but of actual experience.
Our philosophy has not originated in the realm of the
imagination, but is copied from the book of nature itself.
We believe that for the terrestrial man there is no nobler
enjoyment than to know the laws of nature; but we
reject that kind of smartness and cunning which invents
systems of so-called philosophy, based upon arguments
which have no foundation in truth. ll that these
writers can talk about is the sensual world, such as they
perceive with their senses; but we claim that this world
of external appearances is only the fourth part of the
actual world ; not that the world were still three times
bigger than it appears to us, but that there are still
three-fourths of it of which we are unconscious, We
say that there is a world within the (element of) water,
and that it has its own inhabitants; and another world
within the (element of) the earth ; and there are volcanic
people, who live in the fourth part of the world, in the

element of the fire” (De Generatio Hominis).
63

64 PARACELSUS

“There are creatures having within themselves the
seed for their propagation, such as minerals and plants,
and all that has no self-consciousness; and there are
others endowed with consciousness and life, without any
seed in them, namely, animals and human beings.” ?

Man is made out of three substances, or seeds, or
“mothers.” His spiritual seed is from God, and God
is his mother; his astral elements are developed under
the influences of the constellation (the astral plane), and
his mother is, therefore, the soul of the world; his
visible body is formed and born out of the elements of
the visible world, and thus the terrestrial world is its
mother.

“If the whole man were made only out of the seed
of his parents, he would resemble his parents in every
respect. A chestnut-tree bears chestnuts, and from each
of its fruits can grow nothing else but a chestnut-tree;
but the mixture of seeds is the cause that a son may be
very unlike his father. The seed (tincture) from the
brain of the father and that from the brain of the
mother make only one brain in the child, but that
tincture among the two which is the strongest will i
dominate and characterise the child.”

Man receives his spirit and body not from his father
and mother, but from God and from nature, acting
through the instrumentality of his parents. His soul
and body are formed in his mother, but do not originate
in her. The three substances or elements which go to
make up the constitution of man are universal; man is
merely a centre or focus through which they act.

There are beings who live exclusively in only one of
these elements, while man exists in all three. Hach of
these elements is visible and tangible to the beings

1 Tt is taught that primordial man also had within himself the power
to propagate his own species, while he was in an ethereal state; but when
he became more material the female element became partly separated from
him and woman came into existence,

ANTHROPOLOGY 65

living therein, and its qualities may be known to its
inhabitants. Thus the Gnomes may see all that is going
on in the interior of the earthly shell surrounding our
planet, this shell being as air for them; the Undines
thrive and breathe in their watery world; the Sylphs
live in the air like a fish in the water, and the Sala-
manders are happy in the element of the fire. A person
in whose organisation the element of earth preponderates
will have great talents for agriculture and mining; a
soul sympathising especially with the watery element
will endow the person with a taste for a seafaring
life, &c.

Spirit is perceptible to spiritual existences, and the
thoughts of mortals consequently appear visible and
material to spirits; the Soul essence, with its currents
and forms, may be seen and felt by the Elementals and
beings that live in the realm of the soul; and they are,
also, capable of reading such thoughts as are not of a
too refined and spiritual character to be discerned by
them, and to perceive the states of feelings of men by
the colours and impressions produced in the auras of the
latter; but they cannot perceive divine and spiritual
things. Matter, in the state in which it is known to
us, is seen and felt by means of the physical senses;
but to beings who are not provided with such senses,
material things are as invisible and intangible as spiritual
things are to those who have not developed the power of
spiritual perception.

The Spiritual Essence of Man comes from the highest
emanation of God. It is gifted with divine wisdom and
with divine power; and if the higher elements constitut-
ing the normal man become conscious of the possession
of divine gifts, and learn to realise their powers and how
to employ them, they will be, so to say, superhuman,
and may rightly be called Divine Beings, or Sons of
the Almighty. Whenever a child is conceived, a word
proceeds, like a ray from God, which provides the future

i

66 PARACELSUS

man with a Spirit.’ This Spirit, however, is not absorbed
immediately by the new-born child, but becomes incarnate
gradually, as the man grows and attains reason and in-
telligence.” Many men and women live, and marry, and
die without ever coming into full possession of (or without
entering into a firm connection with) that divine ray of
wisdom that can alone transform them into immortal
human beings; because, although the powers and essences
that go to make up their astral souls may be much more
enduring in their form than their physical bodies, still
these powers will become exhausted and these essences
be decomposed into their elements in due time, and there
is nothing that endures to the end except the Spirit of
God, that may become manifest in man by assimilating
the more refined essences of the soul. If no such assi-
milation takes place—in other words, if the individual
during his life does not become wise and good and
spiritually enlightened—the divine ray will, at the death
of the person, return again to the source from whence it
came; but that individual’s personality * will only remain
as an impression in the astral light. There are two
kinds of intelligence in man—the higher and the lower
intelligence. It is only the human (superhuman) intelli-
gence that can combine and unite itself with the spirit.
The lower or animal intellect, however clever it may be,
and however much learning it may possess, will be lost,
because it is not spiritual. It is the spirit or life alone

1 This Spirit is the same spiritual ray that has overshadowed man in
his previous incarnation and afterwards become withdrawn into the divine
essence, from which it issues again, It is, therefore, not a new Spirit, but
the same that incarnated before.

2 This is not to be understood as if some astral form in the human
shape were waiting to crawl into the body of the child, but that the spiritual
element gradually develops and becomes active in the child, in proportion
as the human instrument through which it desires to act enables it to
manifest that activity. An incarnation generally becomes complete only
when the child has attained its seventh year.

3 There is a difference between individuality and personality ; person-
ality being a changeable mask which the individual ray produces,

ANTHROPOLOGY 67

that can hold forms together and prevent their dissolu-
tion and their return into chaos. Pure spirit has no
personality, but exists impersonal in and as God. Every
_ birth produces a new person, but not a new spiritual ray.
The spirit survives, but the personality of man, as such,
will be lost. Only those elements belonging to his per-
sonality that will be absorbed by the spirit will survive
with the latter. The cement that unites the soul with
the spirit is love, and the love of God is, therefore, the
highest good attainable by mortal man.

“The animal kingdom is not without reason and
intellect, and in many of its arts, such as swimming,
flying, &c., even superior to man; but the Spirit of God
is far superior to the reasoning intellect, and by means
of this spirituality man may rise above the animal plane.
Therefore there is a great difference between the exter-
nal and the internal man; for the intellectuality of the
former perishes, while the wisdom of the latter remains”
(De Fundamento Sapientic).

The astral Soul-essence of Man is formed by the
ethereal or astral influences coming from the souls of the
world and of the planets and stars, especially from the
soul (or astral body) of the planet whereon he lives, As
the soul of each man and of each animal has its peculiar
qualities that distinguish it from others, so the soul of
each planet, each sun, each world, has its peculiar charac-
teristics, and sends out its beneficial or its destructive
influences, pervading cosmic space, acting upon the
Microcosm of man, and producing finally visible results.’
These astral elements are the organisers of the soul of
man. ‘They are the builders of the temple in which the
spirit resides, and being energised by them, the soul of
man attracts by physiological processes the elements of

1 This is not to be understood as if the astral influences were creating
the divine soul of man. Man’s spirit is from God ; his astral qualities are
developed by the astral influences, and his elementary (physical) body grows
out of the elements by which it is surrounded,

68 PARACELSUS

the earth, and forms tissues, muscles, and bones, and be-
comes visible and tangible to other similarly constituted
beings as the material or animal body of man.!

Man may therefore be looked upon as a twofold being
—a visible and an invisible man (or as having a material
and a spiritual aspect), linked together by an astral soul.
“The form of a corporeal thing is one thing, and that
which produces the form is another thing; the form of
a thing arises from the form of the mystery (character).
If a builder wants to build a house, the form of the
house exists in his mind before he executes the building,
even if it is seen by no one except by the builder him-
self” (De Podagris, II.). The visible man consists of
such originally invisible elements as have become visible
in his body; the invisible man consists of feelings and
thoughts whose origin is in the Macrocosm, and their
light is reflected and impresses itself upon matter. Man
is therefore the quintessence of all the elements, and a
son of the universe, or a copy in miniature of its Soul,
and everything that exists or takes place in the universe,
exists and can take place in the constitution of man.
The congeries of forces and essences making up the con-
stitution of what we call man, is the same as the con-
geries of forces and powers that on an infinitely larger .
scale is called the Universe. Everything in the Universe
reflects itself in man,and may come to his consciousness ;
and this circumstance enables man, when he knows him-
self, to know the Universe, and to perceive not only that
which exists invisibly in the Universe, but to foresee and
prophesy future events. On this intimate relationship
between the Universe and Man depends the harmony by
which the Infinite becomes intimately connected with the

1 Those anatomists, physiologists, and other scientists who claim to
know all about the constitution of man, because they have studied the
organisation of his physical body, and deny the existence of a soul and
spirit, know only a part—and in fact the most unimportant part—of the
constitution of man,

od a a a we i

ANTHROPOLOGY 69

Finite, the immeasurably great with the small. It is the
golden chain of Homer, or the Platonic ring.

The object of man’s existence is to be a real Man, including
all that this term implies ; 7.¢., to re-establish the harmony
which originally existed between him and the divine state
before the separation took place which disturbed the equili-
brium, and which caused the first emanation of the divine
essence to be absorbed by the third material emanation and
to sink into matter. To re-establish this harmony, Man
may bring the will of God to perfect expression in his
nature, by learning to know within himself the will of
God and being obedient to it, and thereby his own nature,
and finally even the whole of the Macrocosm, will become
spiritualised and be rendered paradisaical. The individual
qualities and temperaments of men will be developed to
a certain extent, independently of their surroundings, by
the power of the Ens seminis, a formative power (potency)
of matter. Adam and Eve (the spiritual dual male and
female essence) have received their body through the
“ creatures” (elemental or astral essences), and through the
Ens seminis, and through this never-ceasing supply men
and women will come into existence until the end of the
world.” If there were no planets and stars, and if there

1 This doctrine of Paracelsus is identical with the one taught by the
ancient Brahmins and Yogis of the East; but it may not necessarily be
derived from the latter, for an eternal truth may as well be recognised by
one seer as by another, in the East as well as in the West, and two or
more spiritually enlightened persons may perceive the same truth inde-
pendently of each other, and describe it—each one in his own manner
The terms Microcosm and Macrocosm are identical in their meaning
with the Microprosopos and Macroprosopos, or the “Short-face” and
“Long-face,” of the Kabala, (Note made by H. P. Blavatsky.)

This ‘‘end of the world,” 4.¢., of external bisexual generation, will be
when man has again found the woman within himself from whom he has
become separated by his descending from his spiritual state and becoming
gross and material. ‘‘ The Lord is not without the woman ;” that means
to say that the paradisaical Man (the KXarana sharira) is still male and
female in one ; but man, having ceased to be “the Lord,” and become a
servant to the animal kingdom in him, has ceased to recognise the true
woman in him, his heavenly bride, and seeks for the woman in that which
is external to him. Therefore man cannot enter into his original state of

70 PARACELSUS

never had been any in existence, nevertheless the children
of Adam and Eve would be born and have their particular
temperaments. One may be melancholy, another choleric,
a third sanguine or bilious, &c. Such qualities of men
come from the Hns proprietatis, and not from any astral
influences, for the temperaments, tastes, inclinations, and
talents form no part of the body; that is to say, they
give no complexion, colour, or form to it—they are the
attributes of the Ens proprietatis.

Although, speaking in a general sense, the Microcosm
and the Macrocosm bear to each other a similar relation-
ship as the chicken in the egg bears to its surrounding
albumen, nevertheless the action of the Macrocosm upon
the Microcosm is only an external condition of life, called
by Paracelsus, Digest. No man or any mortal being can
exist without the influence of the Astra, but they do not
come into existence through them. A seed thrown into
the soil may grow and produce a plant, but it could not
accomplish this if it were not acted upon by the sun,
nor could the soil itself produce a seed, no matter how
long the sun would shine upon it. Paracelsus explains
the origin of the qualities of the external conditions of
life as being produced by the mutual attractions and
interactions existing between the Macrocosmos and the
Microcosmos, and by the harmony of both spheres (the
upper and lower mind), of which either is formed in
accordance with the other. The common basis of both—
which is, so to say, their common receptacle of germs
—is called Limbus. ‘Man being formed out of the
Limbus, and the Limbus being universal, and therefore
the mother of all things, it follows that all things,

unity and purity except by means of the celestial marriage (within his
soul) such as takes place during the process of spiritual regeneration.
(See Jacob Boehme.)

1 What else can this ‘Ens proprietatis”? mean but the human monad
reincarnating itself, and being in possession of all the tastes, inclinations,
talents, and temperament acquired during its former existences as an
individual being ?

ANTHROPOLOGY 71

including man, have the same origin, and each thing is
attracted to its own original by reason of this mutual
relationship."

“Tf man were not formed in such a manner and out
of the whole ring and of all its parts, but if each man
were made out of a separate piece of the world essentially
distinct from others, he would not be capable to receive
the influences residing in the whole. But the soul of
the great world has the same divisions, proportions, and
parts as the soul of man, and the material body of man
receives the material body of Nature in the same sense
as the son receives ‘the blood’ of his father.”

A relationship similar to the one existing between the
Macrocosm and the Microcosm exists between man and
woman, and between woman and the uterus, and between
the uterus and the foetus.

“The whole of the Microcosm is potentially contained
in the Liquor Vite (Prana), a nerve-fluid comparable to
the fluidic brain-substance, and in which is contained
the nature, quality, character, and essence of beings, and
which ethereal life-fluid in man may be looked upon as an
invisible or hidden man—so to say, his ethereal counter-
part or reflection” (De Generatio Hominis).

“ From this nerve-aura or liquor vite, in the process
of the generation of man, the semen separates itself in
a manner comparable to the separation of the foam or
froth from a fermenting liquid, or as the quintessence
(the fifth principle) of all things separates itself from

1 Aboriginal spiritual Man (male and female in one) has been created
by the will of God being active within divine wisdom ; but the woman
was made out of a “rib” (a power) of man. Therefore man and woman
are not equals, except as far as their animal constitution goes. ‘‘ The
matrix from which man originated was the whole world (the limbus) ; but
woman came out of the matrix of man. Thus man made unto himself a
matriaz, the woman, who is now to him as much as a whole world, and the
spirit of the Lord is within her, informing and fructifying her. No one
has seen it; but nevertheless it is in the matrix of woman. Therefore
they ought not be used for whoredom; for the spirit is in them, coming
from the Lord and returning to Him” (Paramirum, iv.).

72 PARACELSUS

the lower elements. This semen, however, is not the
sperma or the visible seminal fluid of man, but rather a
semi-material principle contained in the sperma, or the
aura seminalis, to which the sperma serves as a vehicle.’
The physical sperma is a secretion of the physical organs,
but the aura seminalis is a product (or emanation) of
the liquor vite. It is developed by the latter in the
same sense as fire is produced out of wood, in which
there is actually no fire, but out of which heat and fire
may proceed. ‘his emanation or separation takes place
by a kind of digestion, and by means of an interior heat,
which during the time of virility becomes produced in
man by the proximity of woman, by his thoughts of her,
or by his contact with her, in the same manner as a
piece of wood exposed to the concentrated rays of the
sun can be made to burn. All the organs of the human
system, and all their powers and activities, contribute
alike to the formation of semen; and the essences of all
are contained in the liquor vite, whose quintessence is
the aura seminalis, and these organs and physiological
activities are reproduced in the foetus out of this liquor.
They are, therefore, germinally contained in the seminal
fluid that is necessary for the reproduction of the human
organism. ‘The spiritual semen is, so to say, the essence
of the human body, containing all the organs of the
latter in an ideal form.” Furthermore, Paracelsus makes
a distinction between Sperma cagastricum and Sperma
iliastricum, of which the former is the product of the
imagination (thought), and the latter is attracted directly
from the Mysteriwm magnum.

1 That which Paracelsus calls the semen, or seed of man, is not that
which is known as semen to modern physiologists, but a semi-spiritual
principle to which the sperma merely serves as a vehicle and instrument
for propagation; or, to express it in other words, the fructifying principle
does not exist in the sperma, but in the spirit (the will and imagination)
of man, or what is also called “the tincture.” The sperma merely serves
as a vehicle, in the same sense as the body of a man is a vehicle for the

manifestation of his interior spirit. (See De Gener. Hom.)
2 The universal matrix, into which the spiritual monad, having passed

ANTHROPOLOGY 73

“Woman, however, being nearer to Nature, furnishes
the soil in which the seed of man finds the conditions
required for its development. She nourishes, develops,
and matures the seed without furnishing any seed her-
self. Man, although born of woman, is never derived
from woman, but always from man. ‘The cause of the
mutual interaction of the two sexes is their mutual
attraction. The tendencies of man cause him to think
and to speculate; his speculation creates desire, his
desire grows into passion, his passion acts upon his
imagination, and his imagination creates semen. There-
fore God has put semen into the imagination of man,
and planted into women the desire to be attractive to
man. ‘The matrix contains a strong attractive power,
to attract the semen, similar to that of the loadstone to
attract iron,”?

“The relationship existing between the Macrocosm and
Microcosm finds its analogy in the relationship existing
between the female body and the uterus. The latter
may be regarded as a Microcosm in a Microcosm. As
the semen of man contains potentially all the organs
of the parent body, so there are contained potentially
in the uterus all the attributes of the female body, the
whole of man’s body is potentially contained in the semen,
and the whole of the body of the mother is, so to say,
the soil in which the future man is made to ripen, because
all the essences and forces of her body centre in the
uterus, and there the power of her imagination is especi-
ally active. Thus is Man the product of a secondary
fluid, while the Macrocosmos is the product of a primor-

through the Devachanic state, finally enters, and from which it is again
attracted into new incarnations.

1 “Thus the matrix attracts the seed of both persons, mixed with the
sperm; and afterwards it expels the sperm, but retains the seed. Thus
the seed comes into the matrix” (Gebaerwngq).

“The matrix,” however, does not mean merely the womb of a woman;
the whole body of the woman is a mother, a ‘‘matrix” (De Morbor.
Matric.).

4 PARACELSUS

dial fluid, and as the Spirit of God in the beginning of
creation moved upon the surface of the waters (the soul)
likewise the human spirit, being diffused through the
whole of man’s organism, moves upon the (seminal) fluid,
out of which the human form is developed. That Spirit
of God is the vivifying and spiritualising element in the
process of procreation. But the human foetus passes in
the uterus through an animal-like existence, receiving the
true spirit ata later period. It is then like a fish in the
water, and brings an animal nature into the world.”

The fact of the semen being formed of all parts of
the body in equal proportion explains why persons are
born in whom certain organs may be missing. If for
some cause one part or another of the human organism
does not participate in the formation of semen, its essence
will be missing in the constitution of the seminal fluid,
and cannot reproduce the corresponding part in the
matrix... If for some cause a part of the father’s
organism produces a double quantity of semen, a child
will be born having supernumerary members.

“ Whatever the mother imagines and obtains, the seed
(spirit) of that thing is attracted to the matrix, and thereof
grows the child; but the assertions of those astronomers
who claim that the stars make a man are erroneous, and
we will look upon such claims as a fable and joke to
which one may listen during an idle hour. ‘There are
many fools in the world, and each one has his own
hobby ” (Gebaerwng des Menschen).

As the imagination of man is productive of semen,
likewise the imagination of the mother exerts a great

1 It might be objected, that if this were true, a man having lost a leg
could beget only one-legged children; but such a superficial reasoning
would be caused by a misunderstanding of the true nature of man. The
invisible man is the essential man, the physical body only the outward
expression. If the physical body loses a limb, it does not follow that the
soul-body loses it likewise ; but if there is a congenital malformation, such
as supernumerary fingers or toes, they may be reproduced in the child ;
because nature has a tendency to acquire habits and to repeat them.

ANTHROPOLOGY 75

constructive influence upon the development of the foetus,
and upon this fact is based the similarity existing between
children and parents.’ Twins and other multiple births
are caused if the uterus attracts the semen with more
than one single draught. The power of attraction which
the uterus exercises upon the seminal aura is so great
that by coming into contact with the spermatic fluid of
animals it may absorb it and bring forth monstrosities.’
It may therefore be said that the imagination of the
father sets into activity the creative power necessary to
generate a human being, and the imagination of the
mother furnishes the material for its formation and
development ;* but neither the father nor the mother is
the parent of the essential spiritual man, but the germ
of the latter comes from the Mysteriwm magnum, and
God is its father. Parents do not endow their children
with reason, although they may furnish the child with
a body, in which the principle of reason may or may not
be able to act.* Reason is the natural birthright of
every human being; it is eternal and perfect, and need

1 This creative and formative power of the imagination may be used to
advantage for the purpose of producing male or female offspring at will,
as has also been proved by experiments made in cattle-breeding. If the
desire or passion, and consequently the imagination, of the female is
stronger than that of the male during coition, male children will be
produced. If on such an occasion the imagination of the male is stronger
than that of the female, the child will be of the female sex, If the imagi-
nation of both parties is equally strong, a “ hermaphrodite” may possibly
be the result.

2 It will perhaps be difficult to state an example to prove this assertion ;
neither has it been disproved.

’ The effects of the mother’s imagination on the development of the
foetus are well known to the people. Hare-lip, acephali, moles, &c., may
be caused by the effects of a morbid imagination.

4 If a child, as is often the case, manifests the same tastes, talents, and
inclinations as those of his father or as other members of the same family,
it does by no means necessarily follow that these tastes, &c., have been
inherited by it from his parents, and the contrary often takes place. A
similarity of tastes, &c., between the child and his parents would rather
go to show that the monad, having developed its tendencies in a previous
incarnation, was attracted to a particular family on account of an already
existing similarity of his own tastes with those of its future parents,

76 PARACELSUS

not be educated in the child, but it may be overpowered
and driven out by dogmatism and error. Intellectual
acquisitions are perishable; memory is often lost much
quicker in old age or on account of cerebral diseases
than it is developed in youth.’ Children may inherit
from their parents the powers to employ their reason,
but they do not inherit reason itself, because reason is
an attribute of the Divine Spirit. Man cannot lose his
reason, but he can become lost to it, because reason is
an universal principle, and cannot be owned by any indi-
vidual man, even if it is manifested in him.

“ A man carrying seed in him (having a lewd imagi-
nation) uses no reason; he lives only within his lusts and
morbid fancies. God has created man that he may live
as a free being within the light of nature; therefore the
philosopher should remain free in that light and not live
in the seed of nature, which is called Allara. God has
put the seed into the imagination; but He has given
to man a free will, so that he may either allow himself
to be carried away by his fancies, or rise superior to
what nature desires in him” (Gebaerwng.)

WomMAN AND MARRIAGE.

Woman, in so far as she is a human being, contains,
like man, the germs of all that exists in the Macrocosm,
and can manifest the same mental characteristics as man,
Moreover, there are males with preponderating female
soul-qualities, and females in whom the male elements
are preponderating ; but woman, as such, represents the
will (including love and desire), and man, as such,
represents intellect (including the imagination); only
in the Lord, within either of them, %.¢., in their own

1 Numerous cases are known in which persons of great learning have
become simpletons in their old age; others, where such persons, in conse-
quence of a short sickness, lost all their memory, and had to learn to read
again, beginning with the A B C.

ee a. or ek oe oe

ANTHROPOLOGY 77

God, exists true wisdom. Therefore woman, as such, is
more given to willing, and is led by her desires; while
man, as such, is more given to arguing and calculating
causes and effects. Woman represents the substance ;
man represents spirit. Man imagines, woman executes,
Man creates images; the woman renders these images
substantial. Man without woman is like a wandering
spirit—a shadow without substance, seeking to embody
itself in a corporeal form; woman is like a flower, a bud
opening in the light of the sun, but sinking into dark-
ness when man, her light, departs. The divine man (the
angel) is male and female in one, such as Adam was
before the woman became separated from him. He is
like the sun, and his power may be reflected in men and
women alike; but woman, as such, resembles the moon,
receiving her light from the sun, and man without the
woman (in him) is a consuming fire in want of fuel.
Originally, man and woman were one, and conse-
quently their union could not have been more intimate
than it actually was; but man, having become separated
from the woman in him, lost his true substance, He
now seeks for the woman outside of his true self, and
wanders about among shadows, being misled by the
illusions. Being fascinated by the charms of the terres-
trial woman, he drinks of the cup of desires which she
presents to him, and sinks into a still deeper sleep and
forgetfulness of the true celestial Eve, the immaculate
virgin, who once existed within himself. In this way
woman is the enemy of man, and revenges herself for
haying been divorced from him and cast out from her
true home within his heart; but, on the other hand,
she is man’s best friend and redeemer; for man, having
lost the paradise in his soul, and having become uncon-
scious of the true light which existed in him before he
went to sleep in the spirit and awoke in the flesh, would
sink into still lower degradation and descend to still
lower hells, if woman did not stand upon the threshold

78 PARACELSUS

to stop him, and for the true heaven which he lost offer
him a terrestrial paradise, illuminated by the light of her
love, whose origin is in heaven.

The Lord is the same in woman as He is in man;
but males and females are not equals, They are con-
stituted very differently from each other, not only
according to their mental characteristics, but also in
regard to the whole of their bodily substance. Male
and female animals are made out of the same stuff;
but woman was not originally created; she was formed
out of a “rib” (a spiritual substance) of man, and is
therefore of a nobler and more refined kind of matter,
such as he possessed before the woman was formed from
him. Woman is made of the best and substantial part
of man, and is therefore the crown of creation.

“A common boor thinks that the blood of a woman
is the same as that of a man; but a physician, unless
he has been baptized with the blood of a boor, will see
the difference between the two” (De Morb. Matric.).

Man represents the dark, fiery will, woman the light
love-will; man the fire, woman the water. It is not
the divine man who is attracted by any woman, but
the tincture (nature) in him. The fiery element in man
seeks for the watery element in woman, and carries the
man along. Thus it is neither man nor woman who
longs for sexual intercourse, but nature in them.

There is, perhaps, no doctrine which has done more
mischief than the misconstrued teaching about affini-
ties and soul-marriages; because such a doctrine is
willingly accepted by the carnal mind. God did not
create souls in halves, nor can Adam find his Eve again
unless she grows within his heart. Man will never
find his celestial bride unless he looks for her within
his internal heaven, within “the Lord.” Sexual cohabi-
tation, whether authorised or unauthorised by Church or
State, is merely an animal function. There is neither -
absolute good nor absolute evil in marriage, It relates

ANTHROPOLOGY 79

to the parties entering the contract, and is therefore
relative. It may serve for their edification in one case,
and for their degradation in another. To the semi-
animal man it may be a school of education; but the
regenerated man requires no sexual relationship. The
procreation of children is an animal function, and he
who is unable or unwilling to exercise it has no
business to marry. If he, nevertheless, enters the con-
nubial bonds, he commits a piece of stupidity, if not
a fraud.’

It is also useless for a man to resist the claims of
nature in him, if he cannot rise superior to that nature ;
and the power for that superiority does not depend on
his human will, but comes from his higher and spiritual
nature, in which he should seek his refuge.

“ As long as the root is not, with all of its fibres, torn
out of the earth (7.¢., as long as man has not become
regenerated, and thereby free from sexual attractions),
he will be blind and feeble; the spirit quick; the fancy
strong; and the temptations so great that he cannot
resist, unless he has been chosen for that purpose; for
all things are ordained by God. If He wants you to
be married, and to have children from you, then all
your pledging yourself to chastity and your virginity
will amount to nothing. If, in such a case, you refuse
to marry, you will then fall into whoredom, or something
still worse. Thus will God punish your disobedience,

1 ** As there is a love between animals so that they long to dwell and
cohabit together as males and females, so there is such an animal love
among men and women, which they have inherited from the animals,
It is a deadly love, which cannot be carried higher, and belongs merely
to the animal nature of man, It springs from animal reason, and as
animals love and hate each other, so does animal man. Dogs envy and
bite each other, and in so far as men envy and fight each other they
are the descendants of dogs. Thus one man is a fox, another a wolf,
another a bear, &c. Each one has certain animal elements in him; and
if he allows them to grow in him, and identifies himself with them,
he is then fully that with which he is identified” (De Fundamento
Sapientie).

80 PARACELSUS

and your resistance to the will of God will be your
eternal death” (De Homuneulis).

In regard to the marriage obligations, Paracelsus says:
“Tf a woman leaves her husband, she is then not free
from him nor he from her; for a marriage union having
once been formed, it remains a union for all eternity.”
This means that by entering wilfully into sexual relation-
ship with another being, we become attached to it in
our will, and a partaker of its future Karma. A woman
to whom a man is bound by promise and sexual inter-
course becomes, as it were, a part of the man, and cannot
be divorced from him by any ceremony or external
separation. ‘They constitute, so to say, one mind, and
the component parts of the mind, which represent the
carnal man, are not separated until the time of the
second death.”

Sexual intercourse without love is merely a kind of
onanism with a corporeal form substituted for the merely
mental image; but if sanctioned (not “ sanctified”) by
love, it is then a union, not merely of body, but also of
soul; not of the spiritual soul, which needs no such
union, it being already one with all other such souls
in the substance of Christ, but a union of that which
constitutes the lower mind of man.”

1 This goes to account for cases of vampirism, when the elementary of
a dead person is still attracted to the object of its affections and obsesses
him or her (Incubi and Succubi: “Spirit-husbands and “ Spirit-brides ”’),

2 It is not the flesh and bones of a man which form attachments and
make. and break promises, but the internal, carnally minded man; and
this man will be bound by his attachments and promises long after the
house in which he has lived (his body) will have ceased to exist. In
regard to this subject, Paracelsus regards it as dangerous to give further
details,

ANTHROPOLOGY 81

THE CONSTITUTION OF MAN.

According to Paracelsus, the constitution of man con-
sists of seven principles, or, to express it more correctly, of
seven modifications of one primordial essence, which are
as follows, and to which we add their Eastern terms? :—

1. The Elementary Body. (The Physical Body)—Sthula Sharira.

2. The Archaeus. (Vital force)—Prana.

3. The Sidereal Body. (The Astral body)—Linga Sharira.

4. Mumia. (The Animal Soul)—Kama rupa.

5. TheRationalSoul. (The Human Soul)—Flesh of Adam. Manas.

6. The Spiritual Soul. (The Spiritual Soul)—Flesh of Christ.
Buddhi.

7. The Man of the new Olympus. Atma Buddhi Manas.

In his “ Philosophia Sagax ” and his “ Explanations of
Astronomia,” Paracelsus deals extensively with a descrip-
tion and explanation of these seven qualities. The most
important points referring to the higher principles are as
follows :—‘ The life of man is an astral effluvium or a
balsamic impression, a heavenly and invisible fire, an
enclosed essence or spirit. We have no better terms to
describe it. The death of a man is nothing else but the
end of his daily labour, or taking away the ether of life,
a disappearance of the vital balsam, an extinction of the
natural light, a re-entering into the matrix of the mother.
The natural man possesses the elements of the Earth,
and the Earth is his mother, and he re-enters into her
and loses his natural flesh; but the real man will be
re-born at the day of the resurrection in another spiritual
and glorified body” (De Natura Rerwm).?

1 See A. P. Sinnett’s “Esoteric Buddhism.”

2 Speaking of the day of the resurrection, Paracelsus refers to a great
mystery, alluded to in St. John’s Revelation, and more plainly spoken of
by the Eastern Adepts, when at the end of the Seventh Round all the
higher recollections of the various personalities with which the spiritual
monad has been connected during its many objective existences, and which
have not become exhausted in Kama-loca, but have been preserved ip
the Astral Light, will re-enter the field of consciousness of the spiritual
(divine) man.

F

$2 PARACELSUS

In the study of anthropology the consideration of
the divine part of man is of supreme importance ; for the
animal part of man is not the true man; neither is
the elementary body the man; for that body without
the true man within is merely a corpse. “Man has two
spirits, a divine and a terrestrial spirit. The former is
from the breath of God; the latter from the elements of
the air and the fire. He ought to live according to the
life of the divine spirit and not according to that of the
animal” (De Lunaticos).

But the divine, immortal, and invisible man cannot be
a subject for the investigation of any science, such as
deals merely with external and visible things. He can
be known to no one except to his own self; for the low
cannot comprehend the high, and the finite mind cannot
contain the infinite. The study of the divine man is the
object of self-knowledge. “ Physical science deals with
the physical, and metaphysical science with the astral
man; but these sciences are misleading and incomplete,
if we lose out of our sight the existence of the divine
and eternal man” (De Fundamento Sapientic).

“Neither the external nor the astral man is the real
man, but the real man is the spiritual soul in connection
with the Divine Spirit. The astral soul is the shadow
(ethereal counterpart) of the body, illumined by the
spirit, and it therefore resembles man. It is neither
material nor immaterial, but partakes of the nature of
each. The inner (sidereal) man is formed out of the
same Limbus as the Macrocosm, and he is therefore able
to participate in all the wisdom and knowledge existing
in the latter. He may obtain knowledge of all creatures, _
angels, and spirits, and learn to understand their attri-
butes. He may learn from the Macrocosm the meaning
of the symbols (the forms) by which he is surrounded, in
the same manner as he acquires the language of his
parents; because his own soul is the quintessence of
everything in creation, and is connected sympathetically

ANTHROPOLOGY 83

with the whole of Nature; and therefore every change
that takes place in the Macrocosm can be sensed by the
ethereal essence surrounding his spirit, and it may come
to the consciousness and comprehension of man.”?*
Mortal man is a spirit, and has two bodies that are
intimately connected together, an elementary and a
sidereal body. These two bodies go to form one man.
When a man dies, his elementary body returns to the
elements of the Earth; the Earth absorbs the whole of
his three lower principles, and nothing remains of the
form of the body. The more material parts of the
sidereal body undergo a similar decomposition. This
body is formed of the astral elements, and is not
dependent on physical substances. It is subject to
planetary influences, and as the elementary body is dis-
solved into the elements from which it has been taken,
likewise the astral form will in due time dissolve into
the sidereal elements to which its substance belongs.
The sidereal body remains near the decaying physical
body until it is itself decomposed by the action of the
astral influences. The two bodies were partners during
life, and are only separated by death. Therefore they
naturally remain near each other for a while after death,
until they are consumed by their elements, the one in
the grave, the other one in the air.” The decomposition
of the elementary body requires a certain length of time
according to its qualities and the qualities of its sur-

1 Tt ought to be kept in mind that whenever Paracelsus speaks of the
terrestrial or ‘‘ earthly” man, he does not refer to the elementary (physi-
cal) body, but to the carnal part of the mind (the lower manas), There-
fore, he say, “the body thinks, but the spirit wills.” The elementary
body does not think; it is merely a corpse, without the ‘‘inner man,”
and the shadow of the latter. It is as such of so little importance that it
may not be at all missed, if we leave it either during a trance or after its
death.

2 Tf clairvoyance were at present a normal faculty of mankind, and if
men could see the astral forms of the dead hovering over the graves and
decomposing in the air, graveyards would soon be abolished, and cremation
take the place of burial.

84 PARACELSUS

roundings, and likewise the sidereal body may be decom-
posed slow or quick, according to the coherence of its
particles, and according to the quality and strength of
the astral influences acting upon it.

The elementary body is corporeal, but the sidereal
body is ethereal. The elementary body is visible and
tangible; the sidereal body is invisible and intangible for
us, but visible and tangible for those beings that are
of a nature similar to its own. ‘The elementary body
cannot move on its own account from the place where it
has been deposited after death; but the sidereal body
(Kama rupa) goes to that place to which it is mostly
attracted by its own desires. If there are no particular
places to attract it, it will remain near the elementary
body ;* but if it is attracted to other places it will visit
them, and it is therefore especially liable to haunt the
residence which the person occupied during his life,
being attracted there by its acquired habits and instincts.
Being devoid of reason and judgment, it has no choice —
in such matters, but follows blindly its attractions. The
sidereal body will under certain (mediumistic) condi-
tions become visible, and it therefore can be seen at
places to which the reflex of its former passions, such
as envy, avarice, repentance, revenge, selfishness, lust,
&c., will attract it, and it may remain in such places
until it is dissolved and decomposed. If a sensitive
person asserts to have seen the spirit of a deceased
person, we may believe that he has seen the sidereal
body of such a person, but it is wrong to believe that
such a ghost or apparition is the real man, because it
is nothing else but the sidereal corpse that appears on
such occasions. Such astral corpses may be seen like
the reflection of a man in a mirror until they dis-
appear, and the form of one may last longer than that
of another.”

1 Thus there seems to be a scientific reason for offering sacrifices upon
the graves of the dead, as is the custom in China.
2 The last thoughts and desires of a dying person, and their intensity,

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ANTHROPOLOGY 85

“The art called Nigromantia (Necromancy) teaches
how to deal with such forms. It teaches their habits
and instincts, their attributes and qualities, and how
we may find out through them the secrets of the persons
to whom those shadows belonged. As the image of a
man in a large mirror shows the whole of his person
and imitates all his movements and actions, so by observ-
ing the sidereal body of a deceased person, we can
obtain information in regard to the former appearance
and the acts and ways of that person, and find out
who he was and where he lived”* (Philosophia Sagaz,
lib. i.: Probatio in Scientiam Nigromanticam).

Paracelsus ridicules the exorcists, and those who say
prayers and read masses for the dead, “ because,” he says,
“the former attempt to force a sidereal corpse to talk,
while, in fact, no corpse can talk, and they can get from
it at best a reflection of their own thoughts, and the
latter attempt to fetch an inanimate body into a living
heaven by their pious interposition.”

In regard to the conjurers, he says :—“ They attempt
to conjure sidereal bodies, and do not know that they are
attempting an impossibility, because such bodies have no
sense and cannot be conjured. The consequence is, that
the devils (certain elementals) take possession of such
sidereal bodies and play their pranks with the conjurers.
Such devils will take possession of a living man, and
make a weak man act as they please, and cause him
to commit all sorts of foolishness and crimes. But if
they can do this with a living soul, how much easier
then will it be for them to take possession of a dead

will, to a great extent, determine the locality to which such a sidereal
body may be attracted. Some places have been known to be haunted for
a great number of years.

1 It appears from this sentence that the phenomena of ‘ Modern
Spiritualism” are not a new revelation, but were known and explained
three hundred years ago, “Oh, the soul of poor Galen! If he had
remained faithful to truth, his Manes would not now be buried in the
abyss of hell, from whence he wrote me a letter. Such is the fate of all
quacks |” (Paragranum, Preface).

86 PARACELSUS

soul which has no spiritual power to resist! Therefore,
such conjurers do not deal with the spirits of the dead,
but with the powers of evil and the fathers of lies.” *

The Elementals are also the beings which may pro-
duce so-called “physical manifestations,” cause the ap-
pearance and disappearance of objects, throw stones, &c.
In a fragment entitled “De Sagis et Harum Operibus ”
(On Witches and their Arts), cap. 3, he says: “In
regard to such things, you ought to know that they are
natural, and that no one can justly say otherwise but
that Nature produces them, because, if, for instance, a
blooming rose is brought in the midst of winter into a
country where there are no roses, an ordinary man will
think that such a thing took place in contravention to
Nature’s laws; but the Magus (the wise), who knows by
what process such phenomena are produced, knows that
they are produced according to the law of Nature, because
such a flower is brought from a country where it has
grown in a natural manner, and where there is no winter
at that time. Thus, ice or snow may be brought with
the same facility into a warm country in the midst of
summer from another country in which it is winter.
Ignorant persons should be informed that the Magus
creates neither roses nor snow, but that he can receive
them from places where they already exist.” ”

1 This sentence may seem to throw discredit upon the practices of
modern spiritualists, but not all the practices of spiritualists consist in
dealing with the sidereal bodies of the dead. Such practices do not
deserve the name Spiritualism, but ought to be looked upon as Spiritism,
and when the laws upon which our modern Spiritualism and Spiritism are
based are known, it will be easy enough to make a distinction. Spirit-
ualism means a dealing with spiritual intelligences ; Spiritism, a dealing
with unintelligent or semi-intelligent invisible forms. <A spiritualist
enters into the sphere of a spirit; that is to say, he enters en rapport
with a certain mind, and writes or speaks in the spirit of the latter,
making himself a medium through which the intelligence of the latter
can act, and by which means he may obtain great truths. The spiritist
permits an invisible entity to enter bodily into his own physical form and
submits his body to the will of the invisible stranger.

2 The fact that such material objects are occasionally brought by

ANTHROPOLOGY 87

Intimately connected with the sidereal body is the
Evestrum and the Trarames. In regard to these,
Paracelsus says in his “ Philosophia ad Athenienses”:
“To speak of the Evestrum in its mortal and immortal
aspects, we may say that everything has an Evestrum,
and that it is like a shadow seen upon a wall. The
Evestrum comes into existence, and grows with the
body, and remains with it as long as a particle of
the matter composing the latter exists. The Evestrum
originates contemporaneously with the first birth of each
form, and everything, whether it be visible or invisible,
whether it belongs to the realm of matter or to the
realm of the soul,’ has its Evestrum; but Trarames
means an invisible power that begins to be able to
manifest itself at a time when the senses of the inner
perception become developed. The Evestrum indicates
future events by causing visions and apparitions, but
Trarames causes an exaltation of the senses. Only those
who are gifted with great wisdom may understand the
true nature of Evestrom and Trarames. The Evestrum
influences the sense of sight; Trarames the sense of
hearing. The Evestrum causes dreams foreshadowing
future events; Trarames communicates with man by
causing voices to speak, music to sound that may be
heard by the internal ear, invisible bells to ring, &c.’
Whenever a child is born, there is born with him an
Evestrum, which is so constituted as to be able to
indicate in advance all the future acts and the events
in the life of the individual to whom it belongs. If

invisible powers is known to all who have examined the phenomena of
Modern Spiritism; but no scientific researcher will ever discover how
this is done as long as he does not believe in the existence of Elementals, -
in regard to which little is publicly known.

1 According to the teachings of the Eastern Adepts, each of the seven
principles of man may again be subdivided into seven, and each soul has
therefore a sevenfold constitution. In other words, each of the seven
qualities contains also the other six. (See Jacob Boehme.)

2 So-called Astral Bells, known to all practical occultists,

88 PARACELSUS

that individual is about to die, his Evestrum may indi-
cate the approach of his death by raps or knocks, audible
to all, or by some other unusual noise, by the movement
of furniture, the stopping of clocks, the breaking of a
picture, the fall of a mirror, or any other omen; but fre-
quently such omens are neither recognised nor noticed, and
not understood. ‘The Trarames produces manifestations
of a more subjective character, and may speak to a person
in a way that is audible to him but inaudible to others.”?*

“The Evestrum of man is born with him, and after
the death of the latter it remains in the earth-sphere,?
and there is still some sympathetic connection between
the Evestrum and the eternal and immortal part of man,
and it will indicate the state of happiness or misery in
which the soul of the person to whom it belongs exists.
Such Evestra are not the souls of the dead walking
upon the earth, but they are the ethereal duplicates of
the persons to whom they belonged, remaining until the
last particle of the matter composing the physical bodies
of the latter has been consumed.”

‘All Evestra originate in the Z'wrba magna, the col-

1The Evestrum appears to be identical with the Linga shariram, or
Astral body of the Eastern occultists. The Trarames is the power which
acts on the open sense of hearing of the astral man.

2 They have often been seen and described as the spirits of the dead
by mediums and clairvoyants. The ‘“ Evestra” are merely states of
mind, or thoughts, having become endowed with a certain amount of will,
so as to render them more or less self-conscious, and, as it were, inde-
pendent of the person from whom they originate, as is shown in cases
where a man would be glad to get rid of some idea by which he is pos-
sessed, but cannot drive it away from his mind. Such thoughts will
remain impressed on the astral light of a room which that person in-
habited, and such an image may even become visible and objective. A
case is known where a man became insane and was sent to an insane
asylum, where he was kept for over a year. He suddenly became well
and went home ; but afterward he heard that his “ ghost” was still haunt-
ing the cell which he had occupied in the asylum, and that it was there
raving, overthrowing the furniture, &. He became curious to see his
own “ ghost,” and in spite of all the warnings of his friends, he went back
to that cell, saw his “ghost,” and was again observed by it, so that he
died insane.

ANTHROPOLOGY 89

lective activity of the universe. The Hvestra prophetica
proceed directly from the TZurba magna, the Lvestra
obumbrata come into existence at the time when the
forms to which they belong appear. The Lvestra pro-
phetica® are the harbingers of great events that may
concern the well-being of the world. If some such
important event is to take place, they will be the fore-
runners to announce it to the world, so that the latter
may be prepared for it, and a person who understands
the true nature of such an Evestrum is a seer and pro-
phet. Even the highest God has his Hvestrwm mysteriale
by which his existence and his attributes may be re-
cognised,® by which everything good may be known, and
which may illuminate every mind. All the powers of
evil, from the lowest to the highest, have their Lvestra
mysteriales, which may predict future evil, and which
shed their bad influence over the world.”

“ Necromantia gives its signs through the Astra,
which we also call ‘ Hvestra.’ They mark the bodies of
the sick and the dying with spots, showing that he will
die on the third day; they mark the hands and fingers
of men with yellow spots, foreshowing fortunate events.
Through them the dead perform signs and wonders,
such as the bleeding of a corpse in the presence of the
murderer, and through their power voices are sometimes
heard from out of the tombs. Noises and hauntings
may thus take place in charnel- houses, and the dead
appear in the clothing which they used to wear while
living, and various visions be seen in mirrors, stones,
water, &c. A great deal might be said about such
things, but it would create fears and superstitions and
other evils. This we wish to avoid, and we will there-
fore say no more about such things, which ought not to
be publicly known” (Signat. Rer., ix.).

1 The Soul of the Universe. According to Jacob Boehme, it is the
awakened life of the inner world, perturbing Nature.

? Direct emanations of the Universal Mind ; Thought bodies,
* The transcendental bodies of the Dhyan-Chohans collectively.

go PARACELSUS

“There are Evestra in all things, and they are ali
prophesying spirits, whether the bodies to which they
belong are rational or irrational, sensitive or without
sensation. These Evestra teach Astronomia (natural
science) to him who can understand what they say.
The character of each thing may be known through
its Evestrum, not by making astrological charts, caleu-
lating nativities, and composing prognostics, but by
looking at it with the understanding, in the same
manner as we may look at the image of an object in a
mirror or at the shadow of a body on the surface of the
water, or upon the earth. The Hns (the eternal cause
and character of a thing) is reflected in its Evestrum.
The form of the latter perishes, but the spirit remains.
The number and variety of Evestra are as incalculable
as that of the visible and invisible forms to which they
belong. The Evestra of human beings know the thoughts
of men, guide their instincts, watch over them in their
sleep, warn them of dangers, and prophesy future events.
The Sibyls of the past have read the future in the Evestra,
and the Evestra have caused the ancient prophets to
speak as it were in a dream” (Philos. ad Athenienses).

“The world of the Evestra is a world” of its own,
although intimately interlaced and connected with ours.
It has its own peculiar states of matter and objects
that may be visible or invisible to its inhabitants, and
yet corresponding to a certain extent to ours. Still, it
is a world constituted differently from ours, and its
inhabitants can know as little about our existence as
we about theirs. The firmament of the universe * is
fourfold in its essence, and divided into four planes, One
belongs to Matter (Earth), one to Water, one to Air,
and one to Fire, but the firmament in which rests the

1See Professor Denton’s “The Souls of Things.’ Every atom and
molecule, every ephemeron, must have its Evestrum, whether the com-
pounds are regarded as organic or inorganic.

2 The Astral Plane.

3 The sphere of the Universal Mind.

ANTHROPOLOGY ot

Evestrum is dispersed. The latter is not the firmament
containing our visible stars, but the sphere in which the
Nymphe, Undines, Salamanders, Flage, &c., live. These
beings are not dependent on our sphere of existence, but
they have a firmament of their own; they have their
own peculiar conditions, places of dwelling, localities,
stars and planets. As there is in our world water and
fire, harmonies and contrasts, visible bodies and invisible
essences, likewise these beings are varied in their con-
stitution and have their own peculiarities, for which
human beings have no comprehension. But the two
words intermingle and throw their shadows upon each
other, and this circumstance causes delusive visions,
apparitions, omens, and signs, mixing strangely with the
two impressions coming from the Lvestra prophetica,
and only an intelligence illuminated by wisdom can dis-
tinguish the true from the false.’

“The first thing, however, which we ought to do is,
as Christ says, to seek for the Kingdom of God and His
justice. If we do this we will require no prophecies,
because all that we need will be given to us”? (De
Arte Praesaga).

Thus, the astral life is most active in man when his
physical body is asleep. The sidereal man is then
awake, and acts through the Evestrum, causing occa-
sionally prophetic dreams, which the person after awaken-
ing to physical consciousness will remember, and to
which he may pay attention. Such dreams may also
be caused by other influences, and be delusive; and
man ought therefore neither to reject nor to accept all

1The writings of Paracelsus, such as have been preserved, in regard to
the description of the Astral world, are exceedingly mixed up, and written
in a style which renders their meaning almost incomprehensible.

2 This means that it is not advisable to try to develop astral sight or
to deal with the inhabitants of the astral plane as long as we have not
the power to rise above that plane. When our true spiritual powers
become active in us, we shall also be able to see all that is below that
state of existence, and incur no danger from it.

92 PARACELSUS

dreams without discrimination, but always use his reason
to distinguish the true from the false. “But, on the
whole, there may be more reliance put into dreams than
in the revelations received by the art of Necromancy ;
because the latter are usually false and deceptive, and
although the Elementals, using the astral bodies of the
dead on such occasions as masks, will give correct
answers to questions, and often confirm their assertions
with oaths, nevertheless no implicit confidence or reliance
can be put into what they may say, because they do not
wish to speak the truth, nor are they able to speak it.”
“The patriarchs, prophets, and saints preferred, there-
fore, visions and dreams to any other mode of divination.
Balaam was so well versed in the art of calling forth
prophetic dreams that he could have them whenever he
wanted. He was therefore falsely accused of being a
sorcerer; for the Scriptures do not use any discrimina-
tion in such matters, but call every one a sorcerer who
has such powers, and uses them to obtain information
without being himself a saint. God wills that we shall
be like the apostles in purity and simplicity of mind,
and that we shall not speculate in hidden and secret

things, such as are called supernatural’ and which may

be misused for the purpose of injuring one’s neigh-
bour in body and soul. The difference between a magus
and a sorcerer is, that the former does not misuse his
art. If magic (the power of the spiritual will) is mis-
used, it is then sorcery ” (Philosophia Occulta).

“There are two kinds of dreams—natural ones and
such as come from the spirit. It is unnecessary to say
much about the former, because they are known to all.
They may be caused by joy or sadness, by impurities of
the blood, by external or internal causes. A gambler

1 Those are in error who claim that there is nothing supernatural ; for
although all things exist in Nature, Nature itself is not God. God is not
outside, but above and beyond Nature ; not in regard to locality, but in
regard to His superiority.

ee

ANTHROPOLOGY 93

may dream of cards, a soldier of battles, a drunkard of
wine, a robber of theft. All such dreams are caused by the
lower principles of such persons, which play with their
imagination, heat their blood, and stimulate their phantasy.”

“But there are supernatural dreams, and they are
the messengers from God, that are sent to us at the
approach of some great danger, Ananias, Cornelius,
and many others had similar visions, and such super-
natural dreams take place sometimes even among the
present generation; but only the wise pay attention to
them. Others treat them with contempt, although such
dreams are true, and do not deceive.”

“The dream in the Gabal plays with that which is
in man, and that which the dream shows is the shadow
of such wisdom as exists in the man, even if during
his waking state he may know nothing about it; for
we ought to know that God has given us all wisdom and
knowledge, reason, and the power to perceive the past
and the future; but we do not know it, because we
are fooling away our time with outward and perishing
things, and are asleep in regard to that which is real
within ourself. If one appears to have more talent than
another man, it is not because he has been especially
favoured by God, but because he has more than the
other sought of that which God has given to each”
(Fragmenta Medica).

“There are some persons whose nature is so spiritual,
and their souls so exalted, that they can approach the
highest spiritual sphere at a time when their bodies are
asleep. Such persons have seen the glory of God, the
happiness of the redeemed, and the torture of the wicked ;
and they did not forget their dreams on awakening, but
remembered what they had seen unto the end of their
days. Such things are possible, and the greatest mys-
teries are thus laid open to the perception of the spirit ;
and if we earnestly desire such gifts, and pray with an
unrelenting faith to the power of the Supreme, that rests

94 PARACELSUS

‘

in ourselves, to grant them to us, we may be enabled to
see the Mysteria Dei, and to understand them as well as
Moses, Jesaiah, and John.”

‘It sometimes happens that the Evestra of persons who
have died perhaps fifty or a hundred years ago appear to
us in a dream, and if such an Evestrum comes to us in
our dream and speaks with us, we should pay especial
attention to what it says; for such a vision is not a hal-
lucination or delusion, and it is possible that a man is as
much able to use his reason during the sleep of his body
as when the latter is awake, and if in such a case such
an Kvestrum appears to him, and he asks questions, he
will then hear that which is true. A great deal could
be said about such Evestra, but it is not proper to say
more about them.” *

“Through the Evestra we-may obtain a great deal of
knowledge in regard to good or to evil things, if we ask
them to reveal them to us. Many persons have had such
prayers granted to them. Some people that were sick
have been informed during their sleep what remedies
they should use, and after using such remedies they be-
came cured. And such things have happened not only
to Christians, but also to the heathens, to Jews, Sara-
cenes, Mamelukes, Persians, and Ailgyptians; to good
and to bad persons; and I cannot, therefore, believe that
such revelations come directly from the Deity, because,
there being only one God, all those peoples cannot have
separate gods; but I believe that the universal light of
Nature illuminated such disciples, and as that light has
no organs of speech, it causes Evestra in the astral spheres
of men during their sleep” (De Caducis).

“When men are asleep their bodies are like those of
animals or plants, for animals and plants have also their
elementary and their sidereal bodies; but the divine
spirit can only become active in man. JDuring sleep the

1 The thoughts of great minds remain for ages like stars on the mental
horizon of the world,

ANTHROPOLOGY 95

sidereal body, by which man is connected with the inner
nature of the Macrocosm, becomes free in its movements,
and it can then rise up to the sphere of his ancestors,
and converse with the stars (thoughts); that is to say,
the processes taking place in the intellectual sphere of
the Macrocosm will throw their reflections into his soul
and come to his inner perception. Dreams, visions, and
omens are gifts given to the sidereal man, and not to the
elementary body.”

“The day of the corpora is the night for the spiritus.
When the bodies cease their labour, the spirits (in man)
begin their work. When the body of man rests, his
spirit begins to become active ; and when the spirit rests,
the body resumes its work. Therefore is the waking of
the body the sleep of the spirit, and the spirit’s sleep
a waking for the body. They will not sleep or operate to-
gether ; one acts, while the other reposes ” ( Philosoph., v.).

“ But dreams will be pure or impure, wise or foolish,
rational or irrational, according to the position which
man occupies in his relation to the light of Nature.
Prophetic sights are caused by the circumstance that
man has a sidereal body, related to the substance of the
Universal Mind, and the former confabulates with the
latter whenever the attention of the sidereal body is not
needed by the requirements of the physical body. That
is to say, all that takes place in the outer world is mir-
rored forth in the inner world, and appears as a dream.
The elementary body has no spiritual gifts, but the side-
real body possesses them all. Whenever the elementary
body is at rest, asleep or unconscious, the sidereal body
is awake and active, because the latter needs neither
rest nor sleep; but whenever the elementary body is
fully awake and active, the activity of the sidereal body
will then be restrained, and its free movements be
impeded or prevented, like those of a man who is
buried alive in a tomb.”?

1“The spirit educates the body (the internal the external man), and
may seduce it to commit sins, for which the body has to suffer; but

96 PARACELSUS

“The quality of the dreams will depend on the har-
mony that exists between the soul and the Astrum
(Universal Mind). To those who are self-conceited and
vain of their imaginary knowledge of exterior things,
having no real wisdom, nothing can be shown to them,
because the perverted action of their own minds opposes
the harmonious action of the Universal Mind and re-
pulses it. The spheres of their souls become narrow and
contracted, and cannot expand towards the whole. They
rest self-satisfied, buried in the shadow of their own
ignorance, and are inaccessible to the light of Nature.
Their attention is fully absorbed by the smoke of the
candle-wick of their material reason, and they are blind
to the light of the spiritual sun. The activity of the
Universal Mind can only come to the consciousness of
those whose spheres of mind are capable of receiving
its impressions. Those who make room for such im-
pressions will receive them. Such impressions are pass-
ing in and out of the sphere of the individual mind,
and they cause visions and dreams, having an important
meaning, and whose interpretation is an art that is
known to the wise” (Phil. Sagaz).

“Thus one spirit may teach another during the sleep
of the body; for spirits deal with each other and teach
each other their art. A foreign spirit cannot enter into
a body which does not belong to him; it is bound to
its own body. ‘Therefore, the body of man must learn
from its own spirit, and not from a foreign one; but his
spirit must learn from other spirits, for it cannot always
have everything out of its own self” (Philos., v.).
the body can neither instruct nor seduce the spirit. The body eats and
drinks, but the nourishment of the spirit is faith. The body perishes,
the spirit is eternal. The body is subdued by the spirit, but not the
spirit by the body. The body is dark, the spirit light and transparent.
The body is subject to disease ; the spirit remains well. Material things
are dark to the body, but the spirit sees through everything. The body
(mind) speculates ; the spirit (the will) acts. The body is Mumia, the

spirit is balsam. The body belongs to death, the spirit to life. The body
is of the earth ; the spirit from heaven and God” (Phil, T'ract,, iv.).

ANTHROPOLOGY 97

DEATH

The word “ Death” implies two meanings: 1. Cessa-
tion of the activity of Life; 2. Annihilation of Form.
Form is an illusion, and has no existence independent of
Life; it is only an expression of life, and not productive
of it. The form cannot cease to live, because it never
lived before, and the death of a form is only the cessation
of the eternal power of life in one form of manifestation
of its activity preceding its manifestation in some other
form. But Life itself cannot die or be annihilated,
because it is not born of a form. It is an eternal power,
that has always existed and always will exist. The
annihilation of a particle of life would be a loss to the
Universe that could not be replaced. Life is a function
of God," and will always exist as long as God is.

Before we can expect to die, we must first come to
life. Life cannot cease to be active in a form as long as
it has not become active therein. There are two kinds
of life in man—the spiritual and the natural life. If the
natural life ceases to be active in a man, the man dies, and
he will then be conscious only of the life of his spirit;
but if that life has not become active in him during
his natural life, it will not become so by means of his
death. No mortal man can become immortal by dying ;
he must have gained (become conscious of) eternal life
during his terrestrial existence before he can expect to
retain that life after the death of his body. ‘‘ What is
death? It is that which takes the life away from us.
It is the separation of the immortal from the mortal part.
It is also that which awakens us and returns to us that
which it has taken away” (Paramirum, ii.).

“ Hach form is an embodiment of certain principles or
qualities. If there were, for instance, no heat, nothing
could become hot. If there were no wisdom, no man

? The seventh principle.

G

98 PARACELSUS

could become wise; if there were no art, there would
be no artists. If the principles from which men and
animals derive their qualities did not exist, there could
be no men or animals in whom such qualities are made
manifest. These principles (forms of will) remain,
although the forms in which they have been manifested
for the time being decay. If a wise man dies, his
wisdom still continues to be, and may be communicated
to another person” (De Fund. Sap.).

If a mill suddenly comes to a stop, it may be from two
causes; either the miller who manipulated it has gone
away, or there has been something wrong with the
works, so that they could not operate any longer. In
the same way the death of the body will occur, if for
some reason the body is no longer capable to accomplish
its work for the spirit by which it is inhabited, or it
may be that the inhabitant (the soul) for some reason
has left the house. The latter circumstance accounts for
many cases of sudden death “from unknown causes,”
and therefore an apparently dead body should never be
buried before the only certain sign, which shows that it
is no longer inhabitable—namely, putrefaction—appears ;
for otherwise we are not sure that the inhabitant may
only be temporarily absent, and find his house destroyed
when he returns.

All forms are subject to annihilation; they are only
illusions, and as such they will cease to exist when the
cause that produced them ceases to act. The body of a
king or a sage is as useless as that of an animal after the
life whose product it was has ceased to act. A form can
only maintain its existence as long as the action of life
upon the substance of the form continues. But life is an
eternal and perfect power; it can be brought into con-
tact, but it cannot be united with physical matter. It
can only be attracted to physical matter by the power of
the spirit, and if the spirit ceases to attract it, life will
depart from matter, and the form will be dissolved into

ANTHROPOLOGY 99

its elements. Nothing can become united with. eternal
and perfect life except that which is eternal and perfect.
That which is good and perfect can continue to live;
that which is evil and imperfect will be transformed. If
all the elements constituting a man were good, if his
whole emotional and intellectual constitution were per-
fect, such a man would be wholly immortal. If there is
nothing good in him, he will have to die and to be wholly
transformed. Ifa part of him is good and another part
evil, the good portion will live and the evil one will
perish. “Ommne bonum perfectum a Deo; imperfectum a
diablo.”

“The divine man does not die; but the animals in
him are subject to dissolution. Man will have to render
account for his acts; not so the animals. An animal is
only an animal and not a man; but the true man is an
image of God. Animal man is that which the animal in
him makes of him, and if a man is not really a man in
regard to his wisdom, he is not a man but an animal”
(De Fund. Sap.).

“The spirit of man comes from God, and when the
body dies the spirit returns to God. The astral soul
comes from the astral plane and returns to it. The body
comes from Nature and returns to it. Thus everything
returns to its own prima materia. If God is not con-
scious in us, how can we expect to be conscious in God ?
Who can see by a light which does not shine?” (De
Morb. Inwis., iv.).

“No man becomes raised in the flesh of Adam and
Eve (the lower Manas), but in the flesh of Christ (the
Atma-Buddhi Manas ; therefore that which is not in the
flesh of Christ cannot be redeemed” (De Fund. Sap.,
fragm.).

Everything that exists is a manifestation of life.
Stones and metals have a life as well as plants, animals,
or men; only the mode of the manifestation differs on
account of the organic structure of the particles of which

100 PARACELSUS

they are composed. A fly, for instance, has the same
life as a stone, because there is only One Life, but in a
fly it manifests itself otherwise than in a stone, and while
the shape of the stone may exist for thousands of years,
the fly lives only a few days.

The elements, which are used by the power of life for
the purpose of manifesting itself, are as indestructible
as life itself, but they continually change their states,
they are continually undergoing transformations, they are
continually calcinated, sublimated, dissolved, decomposed,
distilled, coagulated, and tinctured in the alchemistical
laboratory of Nature.

Each form has a certain period during which it may
exist as a form, and the length of this period is predeter-
mined by the number which is a constituent factor in
the organisation of form, and which springs from life
itself, because life is a conscious power, and does nothing
at random, but everything according to its own inherent
law; and if the form should be prematurely destroyed,
life will nevertheless be active in the astral soul of the
form, which cannot be destroyed until the time for its
natural dissolution has arrived. The outer form is only
caused by the action of life upon the astral form, and if
the exterior form is broken, the inner form still continues
to exist, and can under certain conditions be brought
again into contact with the remnants of the broken form,
and thereby that form may be revived. If a thing dies
a natural death, such a revival is impossible; but if the
death has been premature, such a revival may take place,
if the vital organs of the person or animal have not been
irrevocably destroyed.”

But even in that case there still exists a very close
sympathetic relationship between the remnants of the

1 Premature deaths from crime, suicide, and accidents cause their
victims to become earth-bound spirits, until the time of their natural
dissolution arrives.

2 See F. Hartmann, “ Premature Burial,” London, 1896,

ek hs

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ANTHROPOLOGY Iol

body and the living astral form, and this relationship
continues to exist until the period of the natural life of
the individual has expired, or until the substances com-
posing his body have been entirely dissolved into their
elements.’ The remnants of such bodies, the corpses of
persons that have committed suicide or died by the hands
of an executioner, have therefore great occult powers.
They do not contain life, but the balsam of life,? and it
is very fortunate that this fact is not publicly known,
because if evil-disposed persons knew these things and
the use that can be made of the corpses, they might use
them for sorceries and evil purposes, and inflict much
suffering upon others.*

If we would burn a tree, and enclose the ashes and
the smoke and the vapour, and all the elements that
made up the tree, inté a great bottle, and plant a living
seed of that tree into the ashes, we might resurrect the
same kind of a tree again out of its ashes, because there
would be a centre of life, to which all the elements that
were before necessary to form that tree could be again
attracted to form another tree of the same kind, having
all the characteristics of the former; but if there were
no seed, there would be no tree, because the character of
the tree is neither in the ashes nor in the vapour nor in
the smoke, but in the Mysteriwm magnum, the eternal
storehouse of life, from which it will be attracted again
by the seed, and be made to live in a new form endowed

1 Spirit-communications from suicides go to confirm this fact.

2 The vehicle of life (the astral body).

8 The Eastern esoteric doctrine teaches the same: The astral form, or
Caballi, of suicides, or of one who died an unnatural premature death,
cannot immediately be dissolved, but will linger and wander in the
earth’s atmosphere (Kama-loca) for the period that was allotted to its
body’s life by natural law. The astral bodies (spirits, so called) of suicides
are those who appear nine times out of ten in spiritual séances, when they
will assume any celebrated name, or even the appearance of certain well-
known persons, whose images are well impressed in the aura around those
present. They are the most dangerous of all the Elementaries, See
“Key to Theosophy.”

1o2 PARACELSUS

with greater virtues and powers than the ones it pos-
sessed before.

All this goes to show not only the indestructibility of
“matter,” but also that of “mind.” The will-spirit of
a person retains its own qualities after the death of the
person ; but this will-spirit is not the person itself. The
person’s personality consists of that combination of per-
sonal qualities which are represented in his form, and if
that form, be it on the physical or on the astral plane, is
dissolved, there is then an end of that personality, and
only the will-spirit remains, But the divine spirit of
man, having attained self-consciousness in God and sub-
stance in the body of Christ, or, to express it in other
words, that part of the Manas which has become illu-
mined by. the light of the Atma-Buddhi, will continue as
a self-conscious and self-luminous entity in the life of
eternity.’

Thus there is something incorruptible and eternal, and
something corruptible and temporal, in man, and he may
use his free will to identify himself either with the one
or the other. If he identifies himself with Nature, he
will have to be transformed by her. If he identifies
himself with the divine spirit, he will remain that
which he is. “There is no death to be feared except
that which results from becoming unconscious of the
presence of God,”

1 Jacob Boehme says: “Death is a breaking up of the three king-
doms in man. It is the only means by which the spirit is enabled to
enter into another state and to become manifest in another form. When
the spirit dies relatively to its selfhood (personality) and its self-will
becomes broken in death, then out of that death grows another will,
not according to that temporal will, but according to the eternal will”
(Signat., xvi. 51).

V. PNEUMATOLOGY

THE orthodoxy of the Middle Ages looked upon angels
and devils and departed human spirits as being personal
invisible entities. They personified the powers of good
and of evil, and made of them caricatures and monsters
that flitted from place to place, attempting to subjugate
the souls of men or to bring them within their power.
The governmental institutions during those times were
those of oligarchy, and the poor were dependent on the
favours of the rich. The power of the Church was
supreme, and the dictates of the clergy suffered no dis-
obedience. Servility and the craving for personal favours
were the order of the day, and this state of mind neces-
sarily influenced and modified the religious conceptions
of the people. The Supreme Spirit of the Universe
became degraded in their eyes to a personal tyrant, into
whose favour they attempted to wheedle themselves by
penitences, supplications, and by means of the interces-
sions of priests, who were supposed to be his favourites.
Everything that could not be reconciled with existing
prejudices and opinions was attributed to the devil; and
the horrors of the inquisitions, religious persecutions, and
witch-trials are too well known to require to be recalled
to the memory of the reader.

“ Pneuma,’ or “soul,” means a semi-material spirit,
an essence or form which is neither “ material,” in the
common acceptation of this term, nor pure spirit. It is
(like everything else in the universe) a form of will, and
may be with or without any intelligence. Usually it
means the connecting link between spirit and body; but

there are beings who belong entirely to the realm of the
103

io4 PARACELSUS

soul and have no such bodies as are commonly called
“ material.”

It may be said that the soul is a certain state of
activity of the will, and the same may be said of the
physical body; for if we look at the universe as being
a manifestation of will in motion, then all forms and
objects that we know of, or which we can imagine,
are certain vibrations of will. Thus we may look upon
physical nature as being constituted of a low order of .
vibrations ; upon the soul as a higher octave of the same,
and of spirit as one higher still. If the physical body
dies, the lower octave ceases to sound; but the higher
one continues and will continue to vibrate as long as it
is in contact with the highest; but if the spirit has
become separated from it, it will sooner or later cease its
activity. Thus if man dies the soul remains, and its
higher essences go to form the substance of the body of
the paradisaical man, “the man of the new Olymp,” and
the lower essences of the soul, from which the spirit has
departed, dissolve in the astral elements to which they
belong, as the earthly body dissolves in the elements of
the earth.

This dissolution, however, does not take place imme-
diately at the time of the separation of the soul from the
body, but may require a long time. That which consti-
tuted the mind of a man will still continue to exist
after the death of the body, although it is not the man
itself. “Ifa man has been true during his life, his spirit
will be true after the man’s death. If he has been a
great astronomer, a magician, or alchemist, his spirit will
still be the same, and we may learn a great many things
from such spirits; they being the substance of the mind
which once constituted the terrestrial man” (Ph<los.,
Tract v.).

There are two deaths or two separations—the sepa-
ration of the spirit and soul from the body and the
separation of the spirit from the astral soul, or, to

PNEUMATOLOGY tof

express it more correctly, of the spiritual soul from the
merely intellectual and animal soul. If a person dies a
natural death (7.¢e, from old age), his passions having
died out during his life, his selfish will having become
weak and his mind like that of a child, putting its con-
fidence in his father, his spirit and soul will, at the time
of his death, become free from material bonds and be
attracted to the body of Christ.’

“Such a soul is herself the flesh and blood of Christ, and
Christ is her Master. She does not enter into communi-
cation with mortals, because she has no desire for anything
earthly. She does not ‘think’ or speculate about terres-
trial things, or worry herself about her relatives or friends.
She lives in a state of pure feeling, bliss, and enjoyment.” ”

Such is the fate of those who die a natural death in
God; but the conditions of those who die prematurely
without being regenerated, either by their own hands or
in consequence of some accident, differ greatly ; because,
although their souls have become forcibly separated from
their bodies, the spirit does not therefore necessarily leave
the soul, but remains with it until another separation
takes place. They remain in such cases human beings
like any others; only with this difference, that they do
not possess a physical body, and they remain in such a
state until the time arrives when, according to the law of
Nature and their own predestination (Karma), their phy-
sical death should have taken place. At that time the

1 Boehme says: “When the soul has passed through death, it is then
in the essence of God. It remains with the works which it has produced
here, and in this state it will behold the majesty of God and see the angels
face to face. In the unfathomable world where the soul is, there is no end
or object which that soul would have to attain. Where the carrion is,
there will the eagles assemble.” (All that the soul desires will come to it.)
—Forty Questions, xxi. 3.

* Boehme says: “The majority of souls depart from their terrestrial
forms without the body of Christ (divine love), but being connected there-
with only by a small thread.” Such souls, having but little spirituality,
will not exist in such glorious bliss as those whose spirituality has been
unfolded upon the earth and who loved God above all,

106 PARACELSUS

separation of their higher and lower principles takes
place. Up to that time they possess their astral bodies.
Such bodies are invisible to us, but they are visible to
them, and have sensation and perceptive faculties, and
they perform in their thoughts that which they have
been in the habit of performing during life, and believe
that they are performing it physically. They still remain
in the earth sphere, and Paracelsus calls them Caballi,
Lemures, &c. They are still in full possession of their
earthly desires and passions: they attempt to satisfy
them, and are instinctively attracted to persons in whom
they find corresponding desires and passions, and to such
places where they may hope to satisfy them, by entering
into sympathy with such persons (mediums), and they are
therefore often inclined to instigate such mediumistic
persons to the commission of crimes and immoralities ;
neither can they avoid doing so, because, by losing their
physical bodies, they have lost the necessary amount of
energy and will-power to exercise self-control and to
employ their reasoning faculties. They often haunt the
places where they used to spend their time during life,?
thus attempting to find relief from their burning thirst
after the gratification of their desires. Wherever their
thoughts attract them, there they will go. If they have
committed some crime, they will be bound by repentance
to that place where it was perpetrated; if they have a
treasure buried, care for their money will hold them
there; hatred, or desire for revenge, will tie them to

1 Sensation is an attribute of life. If life resides in the astral body, he
astral body will have sensation, and as long as that body is connected
sympathetically with the dead physical body, it may even feel any injury
inflicted upon the latter. The physical body, if it is inanimate, has no
sensation ; the latter belongs to the inner man. Wherever the centre of
consciousness is established, there is sensation.

2 Books might be filled with reliable accounts of obsessions, of haunted
houses, and instances in which such ghosts have been seen are exceedingly
numerous. Some persons, that may not be able to see them, may feel
them instinctively, or even physically, like a cold wind, or like a current
of electricity passing through the body (see ‘‘ Borderland ’’).

PNEUMATOLOGY 107

their enemies ;* passion turns them into vampires, and
connects them with the object of their passion, provided
that there are some elements in these objects which will
attract them; because the astral body of an evil person
cannot influence the mind of a pure person, neither during
life nor after death, unless they are mutually connected
by some similarity in their psychic organisations.”
“Under certain circumstances, such human entities
will become visible or manifest their presence in some
manner. ‘They may appear in bodily shape, or remain
invisible and produce sounds and noises—such as knocks,
laughing, whistling, sneezing, howling, groaning, sigh-
ing, walking, trampling, throwing stones, and moving
articles of furniture or other objects, and all this may
be done by them for the purpose of calling the attention
of the living, so that they will obtain an opportunity to
enter into communication with them.” ®
But not all the appearances of supermundane or sub-

mundane visitors are caused by the apparitions of the
ghosts or astral bodies of suicides or victims of accidents,
nor by the astral corpses and the Evestra of the dead ;
but there are other invisible entities sometimes haunting

1 Chinamen and Hindus have been known to kill themselves for the
purpose of revenge, so that their souls may cling to their enemies and
trouble their minds or drive them to suicide. It is also well proven that wars
are often followed by numerous suicides occurring in the victorious army.

2 Such a case of vampirism is personally known tome. A young man
killed himself on account of his passion for a married lady. The latter
loved him, but did not encourage his advances on account of her matri-
monial obligations. After his death his astral form became attracted to
her, and as she was of a mediumistic temperament, he found the necessary
conditions to become partly materialised and trouble her every night. It
required a long-continued effort until she finally became rid of the In-
cubus. If our practitioners of medicine were better acquainted with
occult laws, many “mysterious” cases that come under their observation
might become clear to them, and they would obtain a deeper insight into
some causes of mania, hysteria, hallucination, &c.

8 Fragment, “De Animabus Mortuorum.” A great part of this frag-
ment has been lost, All such spirits are the products of imagination and
will. If a person has an evil imagination he creates a corresponding

form in his mind, and if he infuses that form with his will he has then
created a “ spirit,” which will attract similar influences,

108 PARACELSUS

the houses of mortals, and becoming occasionally visible
and tangible to the physical senses, if the conditions
necessary for such a purpose exist.

“One of these classes is made up of beings called
‘phantasmata.’ These ghost-like beings are ‘ nocturnal
spirits, having reasoning capacities similar to those of
man. ‘They seek to attach themselves to men, especially
to such as have very little power of self-control, and
over whom they can gain power. There are a great
many kinds of such spirits, good as well as evil ones,
and they love to be near man. In this they are com-
parable to dogs, who are also fond of the company of
men. But man can profit nothing from their company.
They are empty shadows (shells), and are only an encum-
brance to him. They are afraid of red corals, as dogs
are afraid of a whip; but the brown corals attract them ” *
(Herbarius Theophrasti: De Corallis).

“Some people believe that such spirits can be driven
away with holy water and by the burning of incense;
but a genuine holy water cannot be had so long as no
man is found who is holy enough to be able to invest
water with an occult holy power, and the odour of in-
cense may sooner attract evil spirits than drive them
away ; because evil spirits are attracted by things that
are attractive to the senses, and if we wish to drive them
away it would be more reasonable to employ disagreeable
odours for such a purpose. The true and effective power
against all evil spirits is the spiritual will. If we love

1 Paracelsus recommends the wearing of red corals as a remedy against
melancholy. They are said to be ruled by the influence of the sun, while
those of brown colour are under the influence of the moon. The red ones
are disagreeable not only to Phantasmata, but also to Monsters, Incubi,
Succubi, and other evil spirits ; but the brown corals are agreeable to and
attract them. I know of some cases of melancholy, depression of mind,
hypochondria, &c., that have been successfully treated by the wearing of
red corals, while other articles employed for the same purpose had no
effect, and the cure could therefore not be attributed merely to the belief
of the patient. The ignorant will find it easier to ridicule such things
than to explain them.

PNEUMATOLOGY 10

the source of all good with all our heart, mind, and
desire, we may be sure never to fall into the power of
evil ;. but priestly ceremonies—the sprinkling of water,
the burning of incense, and the singing of incantations—
are the inventions of clerical vanity, and they therefore
take their origin from the source of all evil. Ceremonies
have been instituted originally to give an external form
to an internal act; but where the internal power to
perform such acts does not exist, a ceremony will be of
no avail except to attract such spirits as may love to
mock at our foolishness ” (Philosophia Occulta).

Another class consists of the Incubi and Succubi, of
which rabbinical traditions speak in an allegorical manner
as having been created by the spilling of the seed of
Adam (the animal man) while engaged with Lilith, his
first wife (meaning a morbid imagination). Paracelsus
says in his book, “ De Origine Morborum Invisibilium,”
lib. iii.: “ Imagination’ is the cause of Incubi and Suc-
cubi and fluidic Larvae. The Incubi are male and the
Succubi female beings. They are the outgrowths of an
intense and lewd imagination of men or women, and after
they take form they are carried away. They are formed of
the sperma found in the imagination of those who commit
the unnatural sin of Onan in thought and desire. Coming
as it does from the imagination alone, it is no true
sperma, but only a corrupted salt (essence). Only a
seed that enters the organs which Nature provided for
its development can grow into a body.” If seed is not

1 The word “imagination” ought not to be mistaken for empty fancy ;
it means the power of the mind to form into a substantial image the in-
fluences which are actually present.

2 It is here not the question of merely visible and tangible things, but
of the products of the mind, which are also substantial, and which may
become visible and tangible under certain conditions.

‘**The invisible body as well as the terrestrial body act each in its own
way. That which the visible body performs is done with its hands; the
inner man works by means of his imagination and will. The works of
the former appear to us real ; those of the latter like shadows” (Morb,
Invisid., iii.).

IIo PARACELSUS

planted into the proper soil it will rot. If sperma does
not come into the proper matrix it will not produce any-~
thing good, but something useless. Therefore the Incubi
and Succubi grown out of corrupted seed, without the
natural order of things, are evil and useless; and Thomas
of Aquinas has made an error by mistaking such a use-
less thing for a complete one.”

“This sperma, coming from the imagination, is born
in Amor Hereos. This means a kind of love in which
a man may imagine a woman, or a woman a man, to
perform the connubial act with the image created in the
sphere of the mind. From this act results the expulsion
of an ethereal fluid, impotent to generate a child, but
capable of bringing Larvae into existence. Such an
imagination is the mother of a luxurious unchastity,
which, if continued, renders man impotent and woman
sterile, because much of the true creative and forma-
tive power is lost by the frequent exercise of such
a morbid imagination, This is frequently the cause
of moles, abortions, miscarriages, and malformations,
Such corrupted sperma may be taken away by spirits
that wander about at night, and who will carry it to a
place where they may hatch it out. There are spirits
that will perform an ‘act’ with it, as may also be done
by witches, and, in consequence of that act, many curious
monsters of horrible shapes come into existence” (De
Orig. Morb. Invis.).

“Tf such monsters are born from a powerful, conscious
imagination, consciousness will also be created in them.
The spirits of night can use all that is born from such
sperma according to their pleasure, but they can use
nothing of a human character or possessing true spirit.”
‘‘ Amor hereos is a state of the invisible body, and is
caused by an overheated imagination, stimulated to such
an extent as to eject sperma, out of which Incubi and
Succubi grow. In ordinary pollutionibus nocturnalis, the
body loses sperma without any effort of the imagination,

I ee

PNEUMATOLOGY Iti

and the spirits of night can therefore not use it for their
purposes.”

“If women have passed beyond the age of fertility
and are unchaste and of a vivid imagination, they often
call such things into existence. If persons of either
sex have lewd desires and an active imagination, or if
they are passionately in love with another person of the
opposite sex, and unable to obtain the object of their
desire and fancy, then an Incubus or Succubus may take
the place of the absent object, and in this way sorcerers
call Succubi, and witches Incubi, into existence.”! “To
prevent such unfortunate occurrences, it is necessary
to be chaste, honest, and pure, in thought and desire,
and whoever is unable to remain so should not remain
single.” Imagination is a great power, and if the world
knew what strange things can be produced by the power
of the imagination, the public authorities would cause all
idle persons to go to work and to employ their time in
some useful manner, and they would take care of those
who are unable to control their own imagination, in order
that such evil results should be avoided ” (Morb. Invis, iv.).

1 Medieval occult literature and that of Modern Spiritualism contain
many examples of Incubi and Succubi, some having appeared visibly and
tangibly ; others, though unseen, were touched and felt. Such cases are
at the present day much more numerous than is commonly believed, but
they can only “materialise” if the necessary conditions are given. They
are therefore only felt during a state of sickness, and after the recovery of
the patient they disappear, because they cannot draw the elements neces-
sary for materialisation out of a healthy constitution. Such Incubi and
Succubi are the products of a physically and morally diseased state. The
morbid imagination creates an image, the will of the person objectifies it,
and the nerve aura can render it substantial to sight and touch. More-
over, having once been created, they attract to themselves corresponding
influences from the astral soul of the world.

? Animal instincts cannot be suppressed, and the ‘“‘ flesh” cannot be
“mortified,” except by awakening a higher psychical activity in the place
of the lower ones, or by an exaltation of the spiritual nature over the
animal principle in man. Abstinence in acts is useless for spiritual
development, unless it is followed by abstinence in thought. Enforced
celibacy does not make a priest ; a true priest is a saint, and saints are
persons who have outgrown their carnal desires,

112 PARACELSUS |

“The so-called ‘Dragon’ is an invisible being, which
may become visible and appear in a human form and
cohabit with witches. This is accomplished by means
of the sperma which is lost by masturbators, fornicators,
and prostitutes im acte venereo,’ and which such spirits
use as a corpus to obtain for themselves a human form,
because the whole of the human form is typified in the
sperma, and if such spirits use the sperma of a certain
person, it is as if one man puts on the coat of another
man; and then they have the form of that person
and resemble him in all his parts and details”*’ (De
Fertilitate, Tract. ii.).

‘¢ Another such hideous monster is the Bastlise, created
by Sodomy, and also the Aspis and Leo. There are
innumerable bastard forms, half man, half spiders or
toads, &c., inhabiting the astral plane, belonging to the
‘serpent which is to have his head crushed by the heel
of Christ’”° (Fragm.).

“Tf such forms are sufficiently dense to become visible,
they appear like a coloured shadow or mist, or black
shadows. ‘They have no life of their own, but they
borrow it from the person who called them into exist-
ence, just as a shadow is cast by a body; and where
there is no body, there can be no shadow. ‘They are
often generated by idiots, immoral, depraved, or diseased
persons, who lead irregular and solitary lives, and who are
addicted to bad habits. The coherence of the particles
composing the bodies of such beings is not very strong,
and they are afraid of draughts of air, light, fire, sticks,
and weapons. ‘They are a sort of airy appendix to the

1 This is the kind of “ spirit ” created by the followers of P. B. Randolph,
according to the instructions given in his book called “ Eulis.”

2 They cannot, however, become visible, unless they can draw some of
the astral essence from the person or persons in whose presence they desire
to appear; in other words, persons must be mediumistic to produce such
manifestations of form.

3 John Scheffler says: “If you could see the horrible monsters by
which you are surrounded you would be sick from disgust,”

PNEUMATOLOGY 113

body of their creator, and there is sometimes such an
intimate connection between them and the body of their
progenitors, that if an injury is inflicted upon the former,
it will be transmitted to the latter. They are parasites
drawing vitality out of the persons to whom they are
attracted, and they exhaust their vitality very soon, if
such persons are not very strong.” *

“Some such beings influence men according to their
qualities; they watch them, increase and deepen their
faults, find excuses for their mistakes, cause them to
wish for the success of evil actions, and gradually absorb
their vitality. They fortify and support the imagination ~
in the operations of sorcery; they sometimes utter false
prophecies and give out misleading oracles. If a man
has a strong and evil imagination, and wishes to injure
another, such beings are always ready to lend a helping
hand for the accomplishment of his purpose.” Such
beings render their victims insane, if the latter are too
weak to resist their influence. “A healthy and pure
person cannot become obsessed by them, because such
Larve can only act upon men if they make room for
them in their minds. A healthy mind is a castle that
cannot be invaded without the will of its master; but
if lusts are allowed to enter, they excite the passions
of men and women, they create cravings in them, they
produce bad thoughts which act injuriously upon the
brain; they sharpen the animal intellect and suffocate
the moral sense. [vil spirits obsess only those human
beings in whom the animal nature is preponderating.
Minds that are illumined by the spirit of truth cannot

1 Paracelsus gives here a very good description of some of the modern
spirit-materialisation, The “airy appendix” (astral form) usually comes
out of the left side of the medium, in the region of the spleen. Mediums
need not necessarily be depraved persons, but there must be some fault in
their organisation, else the combination of their principles would be too
strong to part with some of their astral substance. Materialising mediums
may be very good people, but solitary lives and vicious habits lead to the

development of such mediumship, which proves to be very injurious in
the end.

ie

114 PARACELSUS

be possessed ; only those who are habitually guided by
their own lower impulses will become subjected to their
influence. Exorcisms and ceremonies are useless in
such cases. Praying’ and abstinence from all thoughts
that stimulate the imagination or excite the brain are
the only true remedies” (De Ente Spiritualt). “The cure
of obsession is a purely psychical and moral act. The
obsessed person should use true prayer and abstinence,
and after that a strong-willed person should will such
spirits to depart” (Philosophia Occulta)?

The reason why we cannot see such astral entities
is because they are transparent as air. We cannot
see the air unless we produce a smoke in it, and even
in that case we do not see the air itself, but the smoke
that is carried by the air. But we can feel the air
when it moves, and we may also occasionally feel the
presence of such entities, if they are dense enough to
be felt. Moreover, the purpose of our senses is to
perceive the objects that exist on the plane for which
those senses are adapted, and therefore the physical
senses exist for the purpose of seeing physical things,
and the senses of the inner man are made to see the
things of the soul. When the outer senses are in-
active, the inner senses awaken to life, and we may see
the objects on the astral plane as we see things in a
dream. There are also some poisons by which the
organic activity of the body can be suppressed for a

1 By “praying” is meant the exercise of the spiritual will.

“Oh, you stupid and foolish priest, who know absolutely nothing ; be-
cause you imagine to be able to drive away evil spirits with sweet-smell-
ing incense, such as is enjoyed by good and evil spirits alike. If instead
of your incense you were to take asafetida, then might you succeed in
driving away the evil spirits and the good ones besides” (Philos. Occulta).

2 It often happens that bodily diseases are the cause of morbid desires.
A disease of the skin (pruritus vagine or scroti) causes erotic desires ; a
displacement of the womb, an erosion, ulcer, or inflammation of the os
uteri, cause mental depression and hysteria ; piles cause melancholy, &c.,
&c, ; but all such causes are, in their turn, the effects of previous causes

having a psychical origin, and they establish the conditions by which
elementary influences act,

PNEUMATOLOGY 115

time, and the consciousness of the inner man be rendered
more active, and which will therefore enable us to see
the things on the astral plane. But such poisons are
destructive of reason and very injurious to the health.
In fevers, deliriums, &c., such things may also be seen.
Some of them are the creations of the mind of the
patient ; others may have been created by the morbid
imagination of another person, as described above.*

But if such entities are invisible under normal con-
ditions to a human being, they will be well enough
perceived by a human Elementary consciously existing
on their plane, and, what is still more, depraved human
characters after death take themselves the forms of
animals and monsters, whom they were brought to
resemble by their own evil thoughts. Form is nothing
but an appearance representing a character, and the
character shapes the form. If the character of a person
is thoroughly evil, it will cause the astral form to assume
a hideous form. Therefore the souls of the depraved
appear in animal shapes.”

Pure spirit has no form: it is formless, like the
sunshine. But as the sunshine causes the elements
of matter to grow into plants, soul-substances are

1 Experiments that have been made in London, with the inhalation of
various ethers, chloroform, nitrous oxide gas, and hydrocarbonates, have
had the effect of producing such “hallucinations.” Before these gases
were known, fumigations of poisonous substances were used for such
purposes. The receipts for the materials used for such fumigations were
kept very secret, on account of the abuse that might have been made
of such a knowledge, and in consequence of which a person may be
even made insane. One of the most effective fumigations for the purpose
of causing apparitions were, according to Eckartshausen, made of the
following substances :—Hemlock, Henbane, Saffron, Aloe, Opium, Man-
drake, Solanum, Poppy-seed, Asafcetida, and Parsley. The fumigations
to drive away evil spirits were made of Sulphur, Asafcetida, Castoreum,
and more especially of Hypericum and Vinegar. Carbolic Acid was not
known at that time.

2 This is confirmed by Swedenborg in his description of “ Hell,” and
also by Jacob Boehme. The animal soul of the departed takes the
form and shape of that animal whose character predominated in his
constitution,

116 PARACELSUS

formed into beings having shapes, through the action
of the spiritual rays. There are good spirits and
spirits of evil; planetary spirits and angels. There
are the spirits of the four elements, and there are many
thousand different kinds.!

“ Each child receives at the time of its birth a familiar
Spirit or genius, and such spirits sometimes instruct
their pupils even while the latter are in their earliest
youth. They often teach them to do very extraordinary
things. There is an incalculable number of such genii
in the universe, and we may learn through them all
the mysteries of the Chaos in consequence of their con-
nection with the Mysteriwm magnum. Such familiar
spirits are called Flage.” *

“There are several kinds of Flage, and there are two
ways by which we may obtain knowledge through them.
One way is by their becoming visible and able to talk

1 There is a never-ending chain of births and transformations taking
place in the world of causes (spirits), as in the world of effects (forms),
The lives of some such entities extend over enormous periods of time;
others have only a short individual existence. According to the Brah-
minical teachings there are seven main classes of spirits, some of them
having innumerable subdivisions :—1. Arupa Devas (formless spirits),
planetary spirits—the intelligent sixth principle of the planet whose
product they are. 2. Rupa Devas (having forms), High planetary
spirits. Dhyan-Chohans. 3. Pisachas and Mohinis—male and female
Elementaries consisting of the astral forms of the dead, that may be
obsessed by Elementals, and cause Incubi and Succubi. 4. Mara rupas:
forms of desire or passion. Souls doomed to destruction. 5. Asuras:
Elementals (Gnomes, Sylphs, Undines, Salamanders, &c.). They will
develop into human beings in the next Manvantara (cycle of evolution),
6. Beasts. Elementals having animal forms, monstrosities. 7. Rakshasas
or demons, Souls of sorcerers and of men with great intelligence, but
with evil tendencies, Criminals for the advancement of science, dog-
matists, sophists, vivisectionists, &c., furnish material for the develop-
ment of such ‘‘ devils,’ The Asuras are often called Devas, and are
worshipped in many places of India. They are the guardian spirits of
certain places, gardens, houses, &c., and have temples of their own.
There are many thousand varieties, (See “Isis Unveiled.’’)

2 They are evidently a different class of “familiar spirits” than the
‘invisible guides” mentioned above. The spirit which each child re-
ceives at its birth, and who attends to the person during his terrestrial]
life, is his own spiritual self, the “ Karana sharira,”

PNEUMATOLOGY ay

with us; the other way is by their exercising an in-
visible influence upon our intuition. The art of Nectro-
mancy! enables man to perceive interior things, and
there is no mystery concerning any human being that
may not be found out by that art, and the Flage can
be made to reveal it either by persuasion or by the
strength of one’s will, for the Flage obey the will of man
for the same reason that a soldier obeys the will of the
commander, or an inferior obeys that of his superior,
. although the latter may be physically stronger than the
former. ‘The Flagee can be made to appear visibly in a
mirror of Beryl, in a piece of coal or a crystal, &c. ; and
not only the Flage themselves, but the persons to whom
they belong, may be seen, and all their secrets be known.
And if it is not practicable to cause them to become
visible, such secrets can be found out by a communica-
tion of thought, or by signs, allegorical visions, &c. By
the assistance of these Flage hidden treasures may be
found and closed letters be read, and everything secret
be seen, no matter how much it is hidden from outward
sight, for the opening of the interior sight removes the
veil of matter. Things that have been buried will thus
be found, stolen goods recovered, &c.” The Flage reveal
their secrets to us in our dreams, the good as well as
the evil. He who obtains knowledge from the spirit
obtains it from his father; he who knows the Ele-
mentals knows himself; he who understands the nature
of the elements understands how the Microcosm is con-
structed. The Flage are the spirits that instructed
mankind in arts and sciences in ancient times, and
without them there would be no science or philosophy in
the world.” ®

1 Nectromancy is not to be confounded with Necromancy.

2 The Count Saint Germain could read sealed letters, and the same was
repeatedly done by H. P. Blavatsky in the presence of the author.

* The whole of the universe is an expression of consciousness, and there
are, therefore, innumerable states of conscious and intelligent will in the
world; some in visible and others in invisible form ; some shapeless, like

118 PARACELSUS

“‘In the practice of divination by sortilegium, &c., the
Flagee guide the hand. Such arts are neither from God
nor from the devil, but they are from the Flage. The
ceremonies that are customarily used on such occasions
are mere superstition, and have been invented to give to
such occasions an air of solemnity. Those who do prac-
tise that art are often themselves ignorant of the laws
that control it, and they perhaps attribute the results
obtained to the ceremonies, and mistake tomfooleries for
the essential thing.” }

In regard to the reliance to be put on the revela-
tions of invisible beings, Paracelsus says: “ Evil spirits
love to lead men into error, and therefore their pro-
phecies are usually unreliable and their predictions
based upon trickery. God made spirits mute, so that
they may not tell everything so plainly to man that
man does not need to use his reason to avoid making
mistakes. The spirits should not instruct man; but
they do not always obey that command. ‘Therefore they
are often silent when their speech is mostly needed, and
they frequently speak false when it is of the utmost
importance to know the truth.” This is the cause that
so many things that have been told by spirits have been
proved lies and illusions, and some spirits lie a great deal
more than others. But it may happen that perhaps out
of a dozen predictions made by such spirits one accident-
ally comes out true, and ignorant people will in such
cases pay no attention to the fact that the other eleven
predictions were false, but they will be ready to believe

currents of air ; others undefined, like mists or clouds; others solid, as
rocks ; some impermanent ; others permanent, like the stars.

1 The rationale on which divination, geomancy, the practice of the
divining-rod, &c., is based, is that by means of such practices a knowledge
in regard to certain things, such as already exists in the spirit of man,
may come to the understanding of the intellect of his own personality.
The inner man cannot, under all circumstances, communicate his know-
ledge to the external man, because the consciousness of the two is not
identical ; but the spirit may influence the nerve aura of the person and
control the muscles of his body, and thus guide his hands.

PNEUMATOLOGY 119

everything that such spirits say. Such spirits often
teach those persons who deal with them to perform cer-
tain ceremonies, to speak certain words and names in
which there is no meaning, and they do all such things
for their own amusement, and to have some sport at the
expense of credulous persons. They are seldom what
they pretend to be; they accept names, and one will use
the name of another, or they will assume the mask and the
ways of acting of another. If a person has such a spirit,
belonging to a better class, he may make a good fortune-
teller; but one who has a lying spirit will hear nothing
but lies; and, on the whole, all these spirits surpass each
other in deception and lies” (Philosophia Sagax).+

‘Man is an instrument through which all the three
worlds—the spiritual, the astral, and the elementary
world—are acting. In him are beings from all these
worlds, reasonable and unreasonable, intelligent and unin-
telligent creatures. A person without any self-knowledge
and self-control is made to act according to the will of these
creatures; but the true philosopher acts according to the
will of the Supreme, the Creator, in him. If the masters
whom man obeys are foolish, their servants will also act
foolishly. It is true that every one thinks that he is the
master, and that he does what he pleases; but he does
not see the fool within him, who is his master, and by
whom he becomes a fool himself” (De Meteoris”).

There is another class of spirits, the Sagane or Ele-
mental Spirits of Nature. Paracelsus says about their
bodies: ‘‘ There are two kinds of flesh—one that comes
from Adam and another that does not come from Adam,
The former is gross material, visible and tangible for us ;
the other one is not tangible and not made from earth.
If a man who is a descendant from Adam wants to pass

* Those who have some experience in modern spiritualism will recog-
nise the truth of this description. Spiritualists should not act upon
the advices of spirits, if such advices are against their own reason, and

scientists should not rely on the opinions of others, if such opinions are
against common sense,

120 PARACELSUS

through a wall, he will have first to make a hole through
it; but a being who is not descended from Adam needs
no hole or door, but may pass through matter that ap-
pears solid to us, without causing any damage to it.
The beings not descended from Adam, as well as those
descended from him, are organised and have sub-
stantial bodies ; but there is as much difference between
the substance composing their bodies as there is be-
tween Matter and Spirit. Yet the Elementals are
not spirits, because they have flesh, blood, and bones;
they live and propagate offspring; they eat and talk, act
and sleep, &c., and consequently they cannot be properly
called “spirits.” They are beings occupying a place
between men and spirits, resembling men and women in
their organisation and form, and resembling spirits in
the rapidity of their locomotion. They are intermediary
compound beings, formed out of two parts joined into
one; just as two colours mixed together will appear as
one colour, resembling neither one nor the other of the
two original ones. The Hlementals have no higher prin-
ciples; they are therefore not immortal, and when they
die they perish like animals. Neither water nor fire
can injure them, and they cannot be locked up in our
material prisons. They are, however, subject to diseases.
Their costumes, actions, forms, ways of speaking, &c., are
not very unlike those of human beings; but there are a
great many varieties. They have only animal intel-
lects, and are incapable of spiritual development” (Zid.
Philos., ii.).

“These spirits of Nature are not animals; they have
a reason and language like man; they have minds, but
no. spiritual soul. This may appear strange and in-
credible; but the possibilities of nature are not limited
by man’s knowledge of them, and the wisdom of God is
unfathomable, They have children, and these children
are like themselves. Man is made after the image of
God, and they may be said to be made after the image

PNEUMATOLOGY 121

of man; but man is not God, and the elemental spirits
of Nature are not human beings, although they somewhat
resemble man. ‘They are liable to sickness, and they die
like animals, Their habits resemble those of men; they
work and sleep; they eat’ and drink and make their
clothing; and as man is nearest to God, so are they
nearest to man”? (Lib. Philos., i.).

“They live in the four elements: the Nymphe in the
element of water, the Sylphs in that of the air, the
Pigmies in the earth, and the Salamanders in the fire.
They are also called Undine, Sylvestres, Gnomi, Vulcani,
&e, Each species moves only in the element to which it
belongs, and neither of them can go out of its appropriate
element, which is to them as the air is to us, or the
water to fishes; and none of them can live in the element
belonging to another class. To each elemental being the
element in which it lives is transparent, invisible, and
respirable, as the atmosphere is to ourselves.”

“The four classes of Nature-spirits do not mix with
each other; the Gnomes have no intercourse with the
Undines or Salamanders, nor the Sylvestres with either
of these. As a fish lives in the water, it being its
element, so each being lives in its own element. For
instance, the element wherein man breathes and lives is
the air; but to the Undines the water is what the air is
to us, and if we are surprised that they are in the water,
they may also be surprised because we are in the air.
Thus the element of the Gnomes is the earth, and they
pass through rocks and walls and stones like a thought ;
for such things are to them no greater obstacles than the
air is tous. In the same sense the fire is the air wherein
the Salamanders live; but the Sylvestres are the nearest
related to us, for they live in the air like ourselves ;

1 Man in his aspect as a terrestrial being, and if we leave the divine
principle out of our consideration, is himself an elemental spirit of Nature,
composed of all the four elements ; but as he lives and breathes in the air,
he may be called an elemental of the air walking upon the earth.

122 PARACELSUS

they would be drowned if they were under water, and
they would suffocate in the earth and be burned in the
fire; for each being belongs to its own Chaos and dies if
transported into another. If that Chaos is gross, the
beings living in it are subtle; and if the Chaos is subtle,
the beings are gross. Therefore we have gross bodies,
so that we can pass through the air without being blown
down, and the Gnomes have subtle forms, so as to be able
to pass through the rocks. Men have their leaders and
authorities; bees and ants their queens; geese and other
animals have their leaders; and so also have the spirits
of Nature their kings and queens. The animals receive
their clothing from Nature; but the spirits of Nature
prepare it themselves. The omnipotence of God is not
limited to His taking care only of man, but is abun-
dantly able to take care also of the spirits of Nature,
and of many other things of which men know nothing,
They see the sun and the sky the same as we, because
each element is transparent to those who live therein.
Thus the sun shines through the rocks for the Gnomes,
and the water does not hinder the Undines to see the sun
and the stars; they have their summers and winters, and
their ‘earth’ bears them fruits; for each being lives on
that element whereof it has grown” (Jib. Philos., ii.).
“As far as the personalities of the Elementals are
concerned, it may be said that those belonging to the
element of water resemble human beings of either sex;
those of the air are greater and stronger; the Sala-
manders are long, lean, and dry; the Pigmies are of the
length of about two spans, but they can extend or elon-
gate their forms until they appear like giants, The
Elementals of air and water, the Sylphs and Nymphs,
are kindly disposed towards man; the Salamanders can-
not associate with him on account of the fiery nature
of the element wherein they live, and the Pigmies are
usually of a malicious nature. The Pigmies are build-
ing houses, vaults, and strange-looking edifices of some

PNEUMATOLOGY 123

certain semi-material substances unknown to us. ‘They
have some kind of alabaster, marble, cement, &c.; but
these substances are as different from ours as the web
of a spider is different from our linen. Nymphs have
their residences and palaces in the element of water;
Sylphs and Salamanders have no fixed dwellings. On
the whole, the Elementals have an aversion against self-
conceited and opinionated persons, such as dogmatists,
inquisitive sceptics, drunkards, and gluttons, and against
vulgar and quarrelsome people of all kinds; but they love
natural men, who are simple-minded and child-like, inno-
cent and sincere, and the less there is vanity and hypoc-
risy in a man, the easier will it be for him to approach
them ; but otherwise they are as shy as wild animals.” *

‘Man lives in the exterior elements, and the Ele-
mentals live in the interior elements.” They have dwell-
ings and clothing, manners and customs, languages
and governments, of their own, in the same sense as
the bees have their queens and herds of animals their
leader. They are sometimes seen in various shapes.
Salamanders have been seen in the shapes of fiery balls,
or tongues of fire running over the fields or appearing
in houses. Nymphs have been known to adopt the
human shape, clothing, and manner, and to enter into
@ union with man. ‘There are certain localities where
large numbers of Elementals live together, and it has
occurred that a man has been admitted into their com-
munities and lived with them for a while, and that they
have become visible and tangible to him.” ®

1 There is nothing very strange in the belief that such “ spirits ” exist,
if we only keep in mind that the best part of ourselves is an invisible
spirit of unknown dimensions, occupying and overshadowing a limited
material form.

2 The “‘soul” of the elements ; 7.¢., their ethereal aspects.

3 It is not credible that a person has entered with his physical body
into the Venus mountain or Untersberg, or any other such renowned
places of which popular tradition speaks. Neither have the witches
and sorcerers of the Middle Ages been at the witch-sabbath in their
physical bodies, and it seems equally improbable that a person should

124 PARACELSUS

“The angels are invisible to us; but nevertheless an
angel may appear to our spiritual sight, and likewise
man is invisible to the spirits of nature, and what the
Undines know of us is to them merely what fairy tales
are to us. The Undines appear to man, but not man
to them. Man is gross in the body and subtle in the
Chaos; therefore they may enter his Chaos (the physical
plane), and appear to him and remain with him, marry
and have children with him. Thus an Undine may
marry a man and keep house with him, and her children
will be human beings and not Undines, because they
receive a human soul from the man; and, moreover, the
Undine herself thereby receives the germ of immortality.
Man is bound to God by means of his spiritual soul,
and if an Undine becomes united to man, she will
thereby become bound to God. As an Undine without
her union with man dies like an animal, likewise man
is like an animal if he severs his union with God.”

“Therefore the Nymphs are anxious to become united
with man; they seek to become immortal through him.
They have a mind and intellect like man, but not the
immortal soul, such as we have obtained through the
death of Christ. But the spirits of the earth, the air,
and fire seldom marry a human being. They may,
however, become attached to him and enter his service.
It must not be supposed that they are airy nothings
or merely ghosts or appearances; they are of flesh and
blood, only subtler than man (2.¢., of the substance of
mind).”

“The Nymphs sometimes come out of the water and
may be seen sitting on the shore near their dwelling,

ever have entered physically the abodes of disembodied adepts. But the
physical body of a man is not the man; it is only his external shadow,
and wherever man’s consciousness is, there will he be present himself.
But while he is there, he does not miss his exterior body, of which he has
no more use than of a part of his clothing purposely laid away, and on
reawakening to physical consciousness he may well believe that he had
been to such a place in his physical form.

PNEUMATOLOGY 125

and they as well as the Gnomes have a language like
man; but the spirits of the woods are more rough
and speak nothing, although they are able to speak and
are clever. The Nymphs appear in human form and
clothing; but the spirits of fire are of a fiery shape.
They are usually not to be found in the company of
men; but they come to cohabit with old women, such
as are witches, and they are sometimes obsessed by
the devil. If any man has a Nymph for a wife, let
him take care not to offend her while she is near the
water, as in such a case she might return to her own
element;* and if any one has a Gnome for a servant,
let him be faithful to him, for each has to be dutiful
to the other; if you do your duty to him, he will do
his duty to you. All this is in the divine order of
things and will become manifest in due time; so that
we will then be able to see that which seems now almost
incredible ” (1b. Philos., ii.).

In the legends of the saints the Elemental spirits of
Nature are often alluded to as “ devils,’ a name which
they do not deserve, because there are good as well
as bad Elementals; but, although some may be very
selfish, they have not developed any love for absolute
evil, because they have only mortal souls, but no
Spiritual essence to make them immortal.

Besides the astral spirits in man and the Elemental
spirits of Nature, there are many other spirits born
within the soul (the will and imagination of Nature) ;
and as the mind of man may create monsters, and man
paint their images on canvas, or sculpture them in
stone or wood, so the universal power of Nature’s mind
creates monsters in the astral light, and they will
throw their shadows forth in the physical world of
appearances, by becoming objective in corporeal bodies

1 “Tf any one marries a water-nymph, and she deserts him, he ought
not to take another wife, for the marriage has not been dissolved. If he
marries another woman he will shortly die” (De Nymph.).

126 PARACELSUS

upon the earth, Some of them are short-lived, and
others will live unto the day of the dissolution of all
things. “We all know that a man may change his
character in the course of his life, so that he ultimately
becomes a very different person from what he was
before ; and thus every creature having a will can change
and become supernatural or unnatural; 7.¢., different from
that which normally belongs to its nature. Many of the
head-lights of the Church, who now strut about with
jewels and diamonds, will be dragons and worms when
the human body in which they are now masquerading
will have disappeared at the time of their death” (Zid.
Philos., iv.).

“There are the Sirens,’ but they are merely a kind
of monstrous fishes; but there are also two more kinds
of spirits, related to the Nymphs and Pigmies, namely,
the Gigantes (giants) and the Dwarfs. This may not
be believed; but it ought to be remembered that the
beginning of true knowledge is that the light of Nature
illumines man, and that in this light he knows all things
in Nature by means of the light of the inner man. ‘The
Giants and Dwarfs are monsters, being related to the
Sylvestres and Gnomes in the same sense as the Sirens
are related to the Undines. They have no (spiritual)
souls, and are rather to be compared to monkeys than
to human beings. Such spirits are often the guardians
of hidden treasures.”

“Such things will be denied and ridiculed by the
worldly wise ; but at the end of the world, when all things
will be revealed, then will also come forward the go-
called ‘doctors’ and ‘ professors,’ who were great in their
ignorance; then will it be seen who were those that
were learned in the foundation of Nature, and the others
learned in empty talk. Then we will know those who
have written according to truth and those who taught
according to their own fancy; and each one will receive

} Italicore Catacca (Mermaid).

area
Oe pee ne

PNEUMATOLOGY 127

what he deserves. There will then be no doctors and
no magisters, and those who are now making a great
deal of parade and noise will then be very silent; but
those who have received the true understanding will
be happy. Therefore I recommend my writings to be
judged at that time when all things will become mani-
fest, and when each one will see the light as it was
revealed to him.”

“The evil spirits are, so to say, the bailiffs and execu-
tioners of God (Karma). They have been called into
existence by the influences of evil, and they work out
their destiny. But the vulgar have a too high estimate
of their powers, especially of the power of the devil.
The devil has not enough power to mend a broken pot,
much less to enrich a man. He—or it—is the poorest
thing that can be thought of, and poorer than any being
that can be found in the four elements." There are a
great many inventions, sciences, and arts that are ascribed
to the agency of the (personal) devil; but before the
world grows much older it will be found that the devil
has nothing to do with such things, that the devil is
nothing and knows nothing, and that such things are
the results of natural causes. ‘True science can accom-
plish a great deal; the Eternal Wisdom of the existence
of all things is without a time, without a beginning, and
without an end. Things that are considered now to be
impossible will be accomplished; that which is unex-
pected will in future prove to be true, and that which is
looked upon as superstition in one century will be the
basis for the approved science of the next” (Philosophia
Occulta).

1 The “devil” is evil spiritual will, The devil has no power over man;
but if man allows a devil within himself to grow, then will the great Devil
aid the little devil to grow and nourish him with his own substance, (See
“The Doctrines of Jacob Boehme,”)

VI. MAGIC AND SORCERY

In proportion as an art or science is lost or forgotten.
the very name by which it was called becomes misunder-
stood, misapplied, and finally forgotten. In proportion
as men become unspiritual and material, they will grow
incapable of comprehending the power of spirit. There
are many persons even to-day who deny the existence
of spirit, or of anything that transcends the power of
perception of their physical senses. One example of the
degradation of terms is the meaning which is at present
commonly attributed to the word magic. The true signi-
ficance of that term is the application of spiritual know-
ledge, or Wisdom, in contradistinction to that science
which sees only the material aspect of Nature. But the
vulgar have come to believe “magic” to mean only
sleight-of-hand performances, or perhaps conjuring or
dealings with the devil, or with the spirits of the dead.
True magic is the greatest of all natural sciences, because
it includes a true knowledge of visible and invisible
Nature. It is not only a science, but also an art, because
it cannot be learned out of books, but must be acquired
by practical experience. ‘To acquire that spiritual ex-
perience is to become spiritual; it is to perceive and
know the true nature of the visible and invisible elements
that compose the Macrocosm and the Microcosm, and to
possess the art to direct and employ the invisible powers
of Nature. Divine knowledge and divine powers do

i “Magic is the knowledge of how to employ spiritual powers ; but it is
self-evident that nobody can employ any spiritual powers unless he has
come into their possession by the awakening of his own spirituality ; nor
can any one become spiritual by mney imagining himself to be so, It ig

12

ES

MAGIC AND SORCERY 129

not belong to the personal self. Therefore he who desires
to know and to use the powers of magic must rise above
the delusion of self, and become impersonal in the spirit.
He must learn to distinguish between that which is divine
and eternal and that which is animal and selfish in him.
But there is also another art, called “black magic” or
sorcery, which consists, not in acting in and through the
power of God, which commands the elemental forces of
Nature, but by propitiating the evil elementals, and in
asking favours of them, becoming their slave. Paracelsus
says :—

“Magic and sorcery are two entirely different things,
and there is as much difference between them as there is
between light and darkness, and between white and black.
Magic is the greatest wisdom and the knowledge of super-
natural powers. A knowledge of spiritual things cannot
be obtained by merely reasoning logically from external
appearances existing on the physical plane, but it will
be acquired by obtaining more spirituality, and making
one’s self capable to feel and to see the things of the
spirit. It would be well if our clergymen, who are
called spiritual guides, would know more of spiritual
things than what they have read in their books, and if
they had some practical experience in divine wisdom,
instead of merely repeating the opinions of the other
people believed to have been divine.”

therefore not surprising that in an age in which the very meaning of the
term ‘spiritual’ became incomprehensible to the learned, the meaning of
‘magic’ has become also a mystery.”

1 The word “supernatural,” as employed by Paracelsus, does not imply
anything beyond Nature as a whole, because nothing exists beyond the
All, but it means that which transcends Nature in her lower aspect, or
a higher or spiritual aspect of Nature than the merely mechanical and
physiological part of her work. If, for instance, we follow our instincts,
we act naturally—that is to say, according to the demands of our animal
nature ; but if we resist natural impulses by the power of will and reason,
we employ powers belonging to a higher order of Nature. If we avoid to
do evil on account of the evil consequences which it would cause to our-
selves, we act naturally ; but if we avoid it on account of an inherent love
of principle, we act in the wisdom of God,

i

130 PARACELSUS

“The wisdom which man ought to have does not come
from the earth, nor from the astral spirit, but from the
fifth essence—the Spirit of Wisdom. ‘Therefore man is
superior to the stars and the constellation, provided he
lives in the power of that superior wisdom. Such a
person, being the master over heaven and earth, by means
of his freewill,’ is called a Magus, and therefore Magic
is not sorcery, but supreme wisdom” (De Peste).

“ Christ and the prophets and the apostles had magical
powers, acquired less by their learning than by their holi-
ness. They were able to heal the sick by the laying on
of their hands, and to perform many other wonderful but
natural things. Our clergymen talk a great deal about
such things; but where is the priest of to-day who can
do like Him? It has been said by Christ that His true
followers would do the same things and still greater ones ;
but it would be difficult to find at present one Christian
minister who can do anything as Christ did. But if any
one who is not a man-made minister comes and cures the
sick by the power of Christ acting through him, they call
him a sorcerer and a child of the devil, and are willing to
burn him upon a stake.”

The first requirement for the study of Magic is a
thorough knowledge of Nature. But there is a false
and a true natural science, A science may be perfectly
logical in all its deductions, but nevertheless false, if its
fundamental doctrines are based upon a misunderstand-
ing of spiritual truths, which a cold, unspiritual intellect
is unable to grasp.”_ The true science of Nature draws
its logical conclusions from fundamental truths, which it
knows to be true, because it perceives them by the power
of the mind illuminated by wisdom. False science bases
its conclusions in regard to spiritual things upon external
appearances caused by the illusion of the senses; true

1 The will is only free when it is free from the delusion of self and its
desires.

2 All sciences are false if they are godless; that is, if they seek for the
first origin of anything anywhere else but in divine truth,

MAGIC AND SORCERY 131

science rests in the faculty of the higher regions of the
human soul to grasp spiritual truths which are beyond
the power of perception of the semi-animal intellect.

Magic is a power which teaches the true nature of
the inner man, as well as the organisation of his outward
body. The superficial reasoner can comprehend nothing
but what he can perceive by his external senses; but
the inner man has perceptive faculties transcending those
of his body. ‘The spirit of man is not bound to any
locality ; it is as free as the wind which blows over the
sea. If spiritual consciousness has once been attained,
spiritual perception follows. During sleep the spirit is
capable to move more freely, and to visit distant places.
“ You should know that man has the capability (latent
or active) to foresee future events, and to read the future
from the books of the past and from those of the present.
Man also possesses a power by which he may see his
friends and the circumstances by which they are sur-
rounded, although such persons may be a thousand miles
away from him at that time. This art is taught by
Gabalis (the spiritual perception of man), It is a power
which may become especially active in dreams, and that
which is seen in such dreams is the reflection of the light
of wisdom and prophecy in man, If aman in his waking
state knows nothing of such things, the cause of his igno-
rance is, that he does not understand how to search in
himself for the powers that are given to him by God, and
by which he can arrive at all the Wisdom, Reason, and
Knowledge concerning everything that exists, whether
it be near him or far away.”

He who seeks the truth for his own purposes, or to
adorn and glorify himself with it, will never find it. We
should not seek to possess the truth, but to let it become
manifested in us.

“There are those who imagine that man obtains his
knowledge from his own self and from the stars, so that if
one is born under a favourable star he will know every-

132 PARACELSUS

thing. But if man is to inherit the kingdom of God,
how, then, can he be a child of the constellation, which is
doomed to perish? Where, then, shall we seek for true
wisdom, except in that which is higher than all the stars,
namely, God?” * (De Inventione Artiwm).

Ignorance is the cause of imperfection, ‘‘ Men do not
know themselves, and therefore they do not understand
the things of their inner world. Each man has the
essence of God, and all the wisdom and power of the
world (germinally) in himself; he possesses one kind of ©
knowledge as much as another, and he who does not
find that which is in him cannot truly say that he does
not possess it, but only that he was not capable of suc-
cessfully seeking for it.”

The exercise of inner sight requires tranquillity and
peacefulness of the mind. ‘Sleeping is waking in
regard to such arts, because it is the inner light of
Nature that acts during sleep on the invisible man, who,
notwithstanding his invisibility, is existing as truly as
the visible one. The inner man is the natural man, and
knows more than the one formed of flesh.” ”

“ How can any one instruct others in regard to the
works of God if he does not keep His laws? How can
any one teach Christ if he does not know Him? How
can that which is not eternal know the eternal? How
can a fool teach divine wisdom? Verily, the nearer we
approach the judgment-day the more will there be wise-
acres and pretended instructors; but on that day those
who were the first will be the last, and the last ones the
first. Our sciences are worthless if they do not spring
from the foundation of the true faith” (Lib. Philos.).

“Nature is the universal teacher. Whatever we can-

1 All phenomenal science springs from a knowledge of phenomena, and
is therefore only relative and subject to change.

2 During sleep the soul, so to say, separates itself to a certain extent from
the body, and lives in its own sphere. If a man does not remember his
soul experiences after his body awakens, it is because the union of his
personal mind with his spiritual understanding has not vet taken place,

MAGIC AND SORCERY 133

not learn from the external appearance of Nature we
can learn from her spirit. Both are one. Everything
is taught by Nature to her disciple, if he asks for infor-
mation in an appropriate manner. Nature is a light,
and by looking at Nature in her own light we will under-
stand her. Visible Nature can be seen in her visible
light ; invisible Nature will become visible if we acquire
the power to perceive her inner light.”* “The hidden
things are there like a pillar of rock before a blind
person. He can see it if he is able to open his eyes.
The moon shines, but does not show things in their true
colours ; but if the sun arises, then will the true colours
be seen. ‘Thus the external light in Nature is like the
moon, beyond which shines the internal light, and in this
light that which has been invisible will appear visibly and
comprehensibly ” (Morb. Znvis.). “There is a light in
the spirit of man illuminating everything, and by which
he may even perceive supernatural things. Those who
seek in the light of external Nature know the things of
Nature; those who seek knowledge in the light of man
know the things above Nature, which belong to the
kingdom of God. Man is an animal, a spirit, and an
angel, for he has all three qualities. As long as he
remains in Nature he serves Nature; if he moves in the
spirit, he serves the spirit (in him); if he lives in the
angel, he serves as an angel. The first quality belongs
to the body, the two others to the soul, and they are its
jewels. The body of man remains on the earth, but
man, having a soul and the two additional qualities, is
enabled to rise above Nature, and to know that which
does not belong to Nature. He has the power to learn

1 There is nothing to prevent any person from seeing by this inner light
of Nature, except the errors, prejudices, and misconceptions which are
caused by the illusions of the senses, and which are intensified by an
education in a system of philosophy which mistakes these errors for funda-
mental truths. The truth can only be found where it is. A knowledge
of the supreme power of the universe cannot be obtained by denying its
existence, Life cannot be found in an empty form.

134 PARACELSUS

all that belongs to heaven and hell, to know God and
His kingdom, the angels and spirits, and the origin of
evil. If a man is to go to a certain place, it will be
useful to him to know all about that place before he
goes there; he will then after his arrival be enabled to
move about freely, and to go wherever he pleases. The
quality of each thing created by God, whether it be
visible or invisible to the senses, may be perceived and
known. If man knows the essence of things, their attri-
butes, their attractions, and the elements of which they
consist, he will be a master of Nature, of the elements,
and of the spirits” (Philosophia Sagaz).

“The truth does not grow from your speculation and
phantastry ; but he who understands his own nature in
the light of Nature possesses true knowledge. It is not
sufficient that we should have a theory of the truth, but
we should know the truth in ourselves” (De Peste.).

“There are two kinds of intelligence, that of the
carnal man and that of the spirit; the former argues,
the latter knows. Animals also have reasoning qualities ;
but their understanding is not from the (direct) light of
the spirit” (De Generat. Homin.).

“The light of Nature teaches us that each form,
reasonable and unreasonable, conscious ones and such
as are without consciousness, has its natural spirit. The
Nectromanticus (seer) must know these spirits, for with-
out that knowledge he will not find their true character.
By his art he can sense them, and having perceived
them with his inner sense he will find their forms.
Such spirits may be perceived in crystals; they guide
the divining-rod and attract it as a magnet attracts
iron; they turn the sieve and the key,” and draw the

1 Here Paracelsus does not refer merely to the faculty of ordinary
clairvoyance, but to the true inner comprehension, to the “spirit of
Nature” which reveals all things in its own light. It is, in other
words, the Holy Ghost or the true spiritual understanding within the
higher region of the mind, above the “ constellation.”

2 Such modes of divination are well known to modern spiritualists.

MAGIC AND SORCERY 135

flame of a light away from the wick. By the art of
Nectromancy we may look into the interior of rocks,
closed letters may be read without being opened,’ hidden
things be found, and all the secrets of men be brought
to light. Some people believe that such arts can best
be practised by virgins and innocent children, because
their minds are not clouded by false opinions nor
darkened by memories of evil deeds; but any one can
practise this art if he has the necessary qualifications”
(Philosophia Sagaz).

He who understands letters can read words, and he
who knows words can read books. If we know that
a certain cause may produce a certain effect, and if
such an effect takes place, we will easily recognise
the cause that produced it. “If the crowing of cocks
announces a change of weather, and if we hear the
cocks crow in an unusual manner, we may predict that
the weather will change. Certain animals have in-
herited instincts that cause them to act in a certain
manner, which will indicate other future events than
a change in the weather. The peculiar cry of a pea-
cock or the unusual howling of a dog indicates the
approach of a death in the house to which they are
attached; for every being is a product of the universal
principle of life, and each contains the light of Nature.
Animals possess that light, and men bring it with them
into the world.” ?

The power of clairvoyance and prevision is especially
active in dreams, when the activity of the physical body
is subdued, and the disturbing influences coming through
the avenues of the physical senses are excluded. “Artists
and students have often received instructions in their

1 The astral duplicate of the writing is seen by the astral sense.

? Man possesses that power from birth, but the majority lose it after-
wards by neglecting to use it, and in consequence of concentrating all
their attention upon the illusions of the material plane. Moreover, the
organs for the finer perceptions become paralysed and atrophied by the
use of alcoholic drinks,

136 PARACELSUS

dreams in regard to things which they desired to know.
Their imagination was then free, and began to work its
wonders. It attracted to it the Evestra of some philo-
sophers, and they communicated to them their knowledge,
Such things happen frequently, but it very often occurs
that on awakening to consciousness in the outer world
all or a part of what has been learned during the dream
is forgotten. If this happens and we wish to remember
such dreams, we should not leave the room after rising,
and speak to nobody, but remain alone and undisturbed,
and eat nothing until after a while we remember that
dream.” *

“It is often the case that dreams have an important
meaning, but many dreams that are pleasant may signify
sorrow, and disagreeable dreams often signify joy; and
we should, therefore, not put too much confidence in
dreams.” ”

Men’s astral bodies may more easily be influenced
during sleep than during the waking state. The power
to influence persons during their sleep is sometimes used
for evil purposes: “Some persons, being in love with
others, and finding their love unrequited, have sometimes
used this circumstance to influence those whose love they
desired by appearing to them in their dreams. They
wrote with their own blood their names upon pieces of
new paper, and put the slips under their pillows or beds,
so that these persons should see the intended lovers in
their dreams and fall in love with them. Girls used to
put their belts, ribbons, locks of hair, &., under the
pillows of young men for whose love they craved; but
very seldom they found the desired result in this manner,

1 Dreams or visions of a true spiritual origin make usually a very
strong impression, and are then not easily forgotten.

2 Thus, for instance, we may dream of a death and burial, and the cause
of that dream may be that one of the animal elementals in our own
constitution has died, or, in other words, that we have become free
from some degrading idea or element, an event which is surely a cause
for joy.

MAGIC AND SORCERY 137

because they forgot that faith is necessary to obtain
success.” *

A strong faith and a powerful imagination are the
two pillars supporting the door to the temple of magic,
and without which nothing can be accomplished. Ima-
gination is the formative power of man; it often acts
instinctively and without any conscious effort of the
will. “Man has a visible and an invisible workshop.
The visible one is his body, the invisible one his ima-
gination (mind). The sun gives light, and this light
is not tangible, but its heat may be felt, and if the
rays are concentrated it may set a house on fire. The
imagination is a sun in the soul of man, acting in its
own sphere as the sun of the earth acts in that of the
earth. Wherever the sun shines, germs planted in the
soil grow and vegetation springs up, and the sun of
the soul acts in a similar manner, and calls the forms
of the soul into existence. Visible and tangible forms
grow into existence from invisible elements by the power
of the sunshine. Invisible vapours are attracted and
eollected together into visible mists by the power of
the sun of the outer world, and the inner sun of man
performs similar wonders. The great world is only a
product of the imagination of the universal mind, and
man is a little world of its own that imagines and
creates by the power of imagination. If man’s ima-
gination is strong enough to penetrate into every corner
of his interior world, it will be able to create things
in those corners, and whatever man thinks will take
form in his soul. But the imagination of Nature is like
a monkey aping the actions of man. That which man
does is imitated by the monkey, and the pictures formed

1 All such practices have a certain scientific reason. The experiments
of Reichenbach with the magnetic or odic emanations of persons and
objects have shown the great effect they have upon sensitive organisms ;
but to try such experiments upon hardened sceptics and habitual deniers
is like testing the powers of a magnet upon a piece of wood.

138 PARACELSUS

in the imagination of man create corresponding images
in the mirror of Nature.”

‘‘Tmagination is like the sun. The sun has a light
which is not tangible, but which, nevertheless, can set a
house on fire; thus the imagination is like a sun in man
acting in that place to which its light is directed.”

“Man is mind; he is what he thinks. If he thinks
fire, he is on fire; if he thinks war, then will he cause
war; it all depends merely on that the whole of his
imagination becomes an entire sun; 1.¢., that he wholly
imagines that which he wills” (De Virtute Imaginativa).

“The sun acts upon the visible soil of the earth, and
upon invisible matter in the air; imagination acts upon
the invisible substance of the soul, but the visible earth
is formed from the invisible elements of the earth, and
man’s physical body is formed of his invisible astral
soul, The soul of man is as intimately related to the
soul of the earth as the physical body of the man is
related to the physical body of the man, and they con-
tinually act upon each other, and without the soul the
vehicle could not exist. Visible matter becomes in-
visible, and is acted on by the soul, and invisible matter
becomes organised and is made visible again through
the influence of the soul. If a pregnant woman ima-
gines something strongly, the effects of her imagination
will become manifest in the child. Imagination springs
from desire, and as man may have good or evil desires,
likewise he may have a good or an evil imagination.
A strong desire of either kind will give rise to a
strong imagination. Curses as well as blessings will
be effective if they come from the heart” (De Virtute
Imaginativa).?

1 For this reason pregnant women should during the time of their
pregnancy have beautiful surroundings and think noble and beautiful
thoughts.

2 If we do not think that which we speak, our words will be empty

talk. He who thinks many things disperses his power in many directions ;
he who thinks and wills only one thing is powerful.

MAGIC AND SORCERY 139

“ Nothing can come out of the sphere of the mind
except what is drawn into it, and that which is drawn
into it can come out. If a pregnant woman craves for
strawberries, the image of strawberries will be drawn
into her mind, and her imagination may impress a mark
resembling a strawberry upon the child. Frogs do not
grow in the sky, and if (as has happened) a multitude
of frogs come down from it during a rain, these frogs
must have been drawn up somewhere before they came
down.”

“‘The imagination of women is usually stronger than
that of men. They are more passionate, stronger in
love and stronger in hate, and their imagination may
carry them during their sleep (in their astral forms)
to other places, where they may be seen by others who
are in the same state. They are then really at those
places, and will remember what they have seen, although
they were there without their physical bodies; for their
minds were active at such places, and the mind is the
real person, not the body that is asleep.” *

If a pregnant woman forms an image in her mind
and projects it by her desire, it will impress itself on
the body of the child. “If, for instance, a woman in
her imagination strongly conceives of a snail, and then
puts her hand upon her knee, then will the image of
the snail appear upon the knee of the child. Her will
(although unconsciously) acts in this way like a master,
bidding a painter to paint him a snail. Wherever the
touch of the hand goes, there will be the image” (De
Virtute Imaginativa).

“If a person dies, and seriously desires that another
person should die with him, his imagination creates a
force that will draw a vehicle from his dead body and

1 This passage refers to the excursions of witches on the Hartz Moun-
tains and other places, often spoken of in the witch trials. Many supposed
witches were burnt to death for having confessed that they. had attended
at such meetings.

140 PARACELSUS

give it shape, and this can be projected by the impulse
given to it by the thought of the dying person towards
that person, and cause him to die. Such is especially
the case if a woman dies of puerperal fever,’ and if
such a woman wishes that the whole world should die
with her, an epidemic may be the consequence of her
poisoned imagination.”

‘“‘ Fear, terror, passion, desire, joy, and envy are six
states of the mind which especially rule the imagination,
and consequently the world of man; and as the mind
of man is the microcosmic counterpart of the universal
mind, the antitypes of these states are also active in
the imagination of the world, and the thoughts of man
act upon the latter as the latter acts upon him. It is
therefore desirable that we should govern our imagina-
tion and not allow it to run wild. We should attempt
to grasp the spirit by the power of the spirit, and not
by speculative fancy” ” (De Virtute Imaginativa).

“Man is a twofold being, having a divine and an
animal nature. If he feels, and thinks, and acts as
divine beings should act, he is a true man; if he feels
and acts like an animal, he is then an animal, and the
equal of those animals whose mental characteristics are
manifested in him. An exalted imagination caused by
a desire for the good raises him up; a low imagination
caused by a desire for that which is low and vulgar
drags him down and degrades him.”

“The spirit is the master, imagination the tool, and
the body the plastic material. Imagination is the power
by which the will forms sidereal entities out of thoughts.

1 It is well known that the corpses of women having died of puerperal
fever are very infectious, and dissecting wounds received in such cases
are especially dangerous. The passage implies that the invisible astral
substance may draw contagion from the poisonous body, and spread it
by the power of an evil will.

2 This means that we should be able to feel the truth with our souls,
without reasoning about it from an objective standpoint. We should

realise the truth by being one with it, and not examine it as if it were
something strange and separate from ourselves.

MAGIC AND SORCERY 14!

Imagination is not fancy, which latter is the corner-
stone of superstition and foolishness, The imagination
of man becomes pregnant through desire, and gives birth
to deeds. Every one may regulate and educate his
imagination so as to come thereby into contact with
spirits, and be taught by them. Spirits desiring to act
upon man act upon his imagination,’ and they therefore
make often use of his dreams for the purpose of acting
upon him. During sleep the sidereal man may by the
power of the imagination be sent out of the physical
form, at a distance to act for some purpose. No place
is too far for the imagination to go, and the imagination
of one man can impress that of another, wherever it
reaches” (Philosophia Sagac).

“Tmagination is the beginning of the growth of a form,
and it guides the process of its growth. The Will is a
dissolving power, which enables the body to become
impregnated by the ‘tincture’ of the imagination. He
who wants to know how a man can unite his power
of imagination with the power of the imagination of
Heaven, must know by what process this may be done.
A man comes into possession of creative power by uniting
his own mind with the Universal Mind, and he who
succeeds in doing so will be in possession of the highest
possible wisdom; the lower realm of Nature will be
subject to him, and the powers of Heaven will aid him,
because Heaven is the servant of wisdom.” ?

“Before man is born, and afterwards, his soul is not
perfect, but it may be perfected through the power of a
holy Will. Spirits are essential, visible, tangible, and
sensitive in relation to other spirits. They stand in a

1 Even physical sight depends on the imagination. If we behold an
object, it is not scientific to say, “I see ;” but we ought to say, “I imagine
to see.”

2 This, however, no man can do by exercising his own self-will; but
it is accomplished by the divine will in him, into which he must enter
himself, it being that of his higher self,

5 The term “spirits” refers here to intelligent souls,

142 PARACELSUS

similar relation to each other, as physical bodies to other
physical bodies. Spirits speak with each other through
spirit, but not by means of audible speech. While the
body is asleep, the soul may go to a distant place, and act
intelligently at such place.’ If it meets another spirit,
whether it be an incarnated or a disincarnated one, they
will act in regard to each other as two human beings
act, if they meet. One man communicates his thoughts
to another with whom he is in sympathy, at any distance,
however great it may be,” or he may act upon the spirit
of another person in such a manner as to influence his
actions after the body of the latter awakens from his
sleep. In this way he can even injure the health of
that person, and upon this law of Nature is based the
possibility of witchcraft and sorcery.”
“The exercise of true magic does not require any
ceremonies or conjurations, or the making of circles or
signs; it requires neither benedictions nor maledictions
in words, neither verbal blessings nor curses; it only
requires a strong faith in the omnipotent power of all
good, that can accomplish everything if it acts through a

1 It may happen that the spirit of a person will go to a distant place
while the body is asleep, and act intelligently there, and that the man,
after awakening from his sleep, remembers nothing about it. But an
adept, in whom spiritual consciousness is his normal state, can do so
knowingly and consciously, and remember all about it after his spirit
(Majavi-Rupa) returns to his body.

2 Any one may make successful scientific experiments with thought-
transference. Similar scientific experiments for long distances will be
more difficult, on account of the differences of time, place, and conditions,
and because spiritually enlightened persons, possessing great power of
impressing their thoughts at great distances, are at present not easily
found.

3 It has been proved by many experiments that a person thrown into
a mesmeric sleep by a mesmeriser may be requested to do certain things
after he awakens from his sleep, and that after he awakens he will per-
form such actions, although he will not remember what has taken place
during his sleep. It is therefore very fortunate that, in the present state
of morality of our modern civilisation, such powers are not generally
known, and that they are not often in the possession of those who wish
to abuse them,

MAGIC AND SORCERY 143

human mind being in harmony with it, and without which
nothing useful can be accomplished. ‘True magic power
consists in true faith, but true faith rests in spiritual
knowledge, and without that kind of knowledge there
can be no faith. If I know that divine wisdom can
accomplish a certain thing through me, I have the true
holy faith; but if I merely fancy or suppose that a
thing might be possible, or if I attempt to persuade
myself that I believe in its possibility, such a belief is
no knowledge, and confers no faith. No one can have
a true faith in a thing which is not true, because such
a ‘faith’ would be merely a belief or opinion based
upon ignorance of the truth.”

Nothing can be accomplished without the power of
faith. If a loaf of bread were laid on a table before
a hungry man, and the man did not believe that he
could break a piece of it, he would starve to death in
spite of the loaf. “It is the faith which gives us power,
and through the power of faith we become spirits our-
selves, and able to use spiritual power. Faith renders
the spirit strong; doubt is the destroyer. All that is
accomplished over and beyond our terrestrial nature is
accomplished by us through the power of faith. That
in which we have faith requires no proofs. He who
asks for proofs departs from the faith. If God speaks
in us, we require no proofs of the truth of what He
says; for we recognise it in the power of truth. This
power is taken from nobody, unless he throws it him-
self away. ‘The good as well as the evil-disposed ones
can only be strong through faith. There is only one
power of faith, but its application may be for good or
for evil” (Morb. Invis.).

1 Faith is not based upon any intellectual comprehension, but it is the
true spiritual understanding. It is not a belief in some external aid,
but the inner consciousness of the possession of power. If Joshua David-
son broke his leg by jumping from a two-story window for the purpose
of proving his faith to himself, it was because he superstitiously believed
that some external power would protect him in his fall, and he knew

144 PARACELSUS

“How can there be any true faith in a man who has
not in himself the power of God? The godless do not
believe in faith because they have none of it, even if they
continually talk about it, They cannot know what
‘faith’ is. Where can we find a theologian who drove
out an evil spirit, or made a spirit come, or who healed
the sick by the power of God’s will; not to mention the
fact that no clergyman ever removed a mountain by
means of his faith, or threw it into the ocean? But if
some one produces a sign, be it good or evil, they denounce
him and call him a sorcerer; for they are not capable to
distinguish between magic and sorcery” (Philos. Occult., ii.).

‘“‘ Faith is the cause of witchcraft and sorceries, by
which means one person may injure another without
running much risk of discovery; because he may kill or
injure his enemy withont going near him, and the latter
cannot defend himself as he might if he were attacked by
a visible foe. Great care should be taken that the powers
of the faith are not misused, because in such a case it
will be witchcraft. The witches * are the most dangerous
persons in the world, if they use their evil will against
anybody.”

“It would be very easy to give instructions so that
every one might convince himself of the truth of these
statements, but such instructions might be misused by
wicked persons who might employ such knowledge for
evil purposes; and it is, moreover, not to be regretted if
methods by which one man may injure another should
not be publicly known.’ But there are certain things

nothing of the power of the god, his own self. His faith was an artificial
and not a natural one. He knew nothing about God; that is to say, he
had no divine will; he placed his confidence in the say so of the theo-
logians, but not in his own perception of truth.

1 They are now called ‘* hypnotisers,”

2 It may be remarked that the processes given below would not be
effective if employed by any one who is not in possession of power to
make them effective, and we see, therefore, no cause why they should
not be published. Those who possess such evil powers know these things
already.

MAGIC AND SORCERY 145

that ought to be known to physicians, so that they
may learn the cause of certain mysterious diseases, and
know the means how to cure them, and to counteract
evil influences by the power of good. There are, for in-
stance, some sorcerers who make an image representing
the person whom they desire to injure, and they drive a
nail into the foot of that image, and evil will and mali-
cious thought cause the person whom the image repre-
sents to experience a great pain in his foot, and to be
unable to walk until the nail from the image is removed.
Now, if a physician meets with such a case, and he
does not know the cause of the pain in the foot of
his patient, he will not be able to cure it; but if he
knows the cause, he can employ the power of imagina-
tion to counteract the evil that has been caused by a
similar power.” ?

“Thus, it has happened that nails and hair, needles,
bristles, pieces of glass, and many other things have been
cut or been pulled out of the bodies of certain patients, and
were followed by other things of a similar character, and
that such a state of affairs continued for many weeks or
months, and the physicians stood there helpless, and did
not know what to do. Butif they had better understood
their business, they would have known that these things
had been brought into the body of a patient by the power
of the evil imagination of a sorcerer, and they might
have put one of the extracted articles into an elder or
oak tree, on the side directed towards the rising sun,
and that article would have acted like a magnet to
attract the evil influence, and it would have cured the
patient.”

“A strong will subdues a weaker one, and therefore

1 If the representatives of modern erudition would take some trouble to
inquire in an unsophisticated manner among the country populations of
Europe, they would be surprised at the great amount of evil that is still
caused by sorcery, either consciously or unconsciously employed. Such
things are all caused by natural means, but with whose character our
modern sceptics are not acquainted,

K

146 PARACELSUS

the first necessary condition for the purpose of producing
magic effects is the development of the will. The power of
the will acts more readily upon animals than upon man,
because the soul of man, being supported by the divine
spirit, has more power to defend itself against the in-
fluence of a foreign will than the sidereal body of animals.
The will of a waking man will act upon another person,
who may be awake or asleep; but it can also happen
that one man acts spiritually upon another while both
are asleep; the astral form of a sleeping person
can visit another person in his dream, and influence
the latter to love him; or it may injure that person, or
perhaps cause him to perform something which he would
not perform if left to himself.”

In regard to the action of the will at a distance, Para-
celsus says: “ As to images of wax (which are made for
the purpose of assisting the imagination and concentrating
the will), I will tell you that, if a person desires to injure
an enemy, he may do so through some medium; «e., a
vehicle. In this way it is possible that my spirit, with-
out the assistance of my body and without a sword, can
kill or wound another person simply by the action of my
will. It is furthermore possible that I may bring the
spirit of my enemy into an image, and afterwards injure
or lame him in the image according to my will, and that
the body of that enemy will be correspondingly injured
or lamed thereby. The power of the will is the main
point in medicine. A man who wishes every one well
will produce good effects. One who begrudges everybody
everything good, and is full of hate, will experience
on his own person the effects of his evil thoughts.
Images may be cursed, and diseases—such as fevers,
epilepsy, apoplexy, &c.—thereby be caused to the per-
sons whom those images are made to represent. IJ am
speaking seriously. Our pbysicians know only a very
small part of the power of the will. The will creates
spirits (forces) that have nothing to do with reason-

MAGIC AND SORCERY 147

ing but obey blindly”! (Paramirum, tract. iv. cap.

“Faith stimulates and elevates the power of the spirit.
A person who has a strong faith feels as if he were lifted
up, and were living independent of the body. By the
power of faith the apostles and patriarchs accomplished
great things that were above the ordinary run of Nature,
and the saints performed their miracles? by the power
of faith. Such miracles as were performed by them
during their lifetime were performed by their own faith ;
other miracles that took place through their relics or
near their tombs were caused by the power of faith of
those who asked their help. All the wonders of Magic
are performed by Imagination and Faith.”

In producing magical cures, it is the power of faith in
the patient himself, and not the dead saint or the relic,
that cures the disease.

“A dead saint cannot cure anybody. A living saint
may cure the sick by virtue of the divine power that
acts through him. ‘This divine power does not die
with the body of the saint, and therefore true saints
are still living, although their mortal bodies have died.
The power which enabled the saints to work miracles
is still alive, and accessible to all. It is the power of

1 We would not advise any reader to make any such experiment,
because, apart from the immorality of such a practice, it is known to every
occultist that if such an evil power is once propelled, and is not of sufficient
strength to penetrate the soul-sphere of his object, and to accomplish its
purpose, it rebounds with a destructive effect to the source from whence
it was projected.

2The term “miracles” means natural feats produced by spiritual
power. If a person acts against his own natural instincts—if he, for
instance, performs an act of unselfishness without any hope of reward—
such an act may be called a supernatural act. The natural law for self
is selfishness, and if a man causes his selfish nature to act in a manner
that goes against the interests of that nature, he acts in the strength
of a power that is beyond his selfish nature and supernatural to it,
although that power is not outside of him. Spirit may manifest itself
in Nature, but it is not produced by Nature. God is the original cause

of all things; Nature is an effect. God is the will; Nature its mani-
festation,

148 PARACELSUS

the Holy Ghost, and if you live in God He will over-
shadow you with that power, and it will teach you
the laws of God, and you will be guided like other
saints, even as the apostles Peter or Paul” (De Sane-
torum Beneficiis Vindictis).

“Faith has a great deal more power than the physical
body. You are visible and corporeal, but there is
still an invisible man in you, and that invisible man
is yourself too. Hach act performed by your body is
performed by the invisible man. ‘The one acts in a
visible, the other in an invisible, manner. If an in-
jury is inflicted upon the invisible man, that injury will
be reproduced on his visible body. Such things can
be done, but it is very wrong to attempt them. Who-
ever attempts them is tempting God, and he who
succeeds will seriously injure his own soul, There have
been people who have made images of wax representing
certain persons of the opposite sex, and they melted
such forms by the heat of a light, to assist their own
evil imagination, and by using their faith they have
succeeded in enticing those persons into an unlawful
love. The Chaldeans and Egyptians used to make
images according to the constellations of the stars, and
these images moved and talked, but they did not know
the powers that acted in them. Such things are done
by faith, but it is not the true faith in God, but a
devilish faith, supported by the desire for evil; because
a faith that kills and injures men is not good; a true
faith can only come from the source of all good, in

1 What a great field would be opened to the delight of our “ physio-
logical institutes” and vivisectors for the gratification of their morbid
scientific curiosity if this art were taught, or if they believed in its
possibility! Fortunately the scepticism of the fool is his own best pro-
tection against the evils that would arise from premature knowledge,
and also the best protection for mankind against the injury he would
otherwise inflict. But that such things can be done will be clear to
every intelligent student of medieval witchcraft, and they are still done
this very day, several such cases having recently come within the per-
sonal knowledge of the author,

MAGIC AND SORCERY 149

which there can be no evil, and that which is not good
is not true. Evil belongs to the world, because without
evil good could not be known or appreciated; but in
the source of good there can be no eyvil.”?

“True faith has wonderful powers, and this fact
proves that we are spirits, and not merely visible
bodies. Faith accomplishes that which the body would
accomplish if it had the power. Man is created with
great powers; he is greater than heaven and greater
than the earth. He possesses faith, and when his faith
has become a conscious power in him it will be a
light more powerful and superior to natural light, and
stronger than all mortal creatures, All magic processes
are based upon that faith. By faith and imagination
we can accomplish whatever we desire. The true power
of faith overcomes all the spirits of Nature, because it
is a spiritual power, and spirit is higher than Nature.
Whatever is grown in the realm of Nature may be
changed by the power of faith Whatever we accom-
plish that surpasses Nature is accomplished by the power
of faith, and by faith diseases may be cured”? (Philo-
sophia Sagaz).

“The sidereal man is of a magnetic nature, and for
that reason he can attract the powers and effluvia of the
astral-world. If, therefore, any inimical astral influences
are circulating in the All of Nature, the man becomes
sick, and if these currents change he will become well
again. The same thing happens if a good or an evil

1 Absolute good cannot be evil, but requires the presence of relative
evil to become manifest.

2 However much this may be disputed in theory by superficial reasoners,
it is nevertheless accepted in practice even by the most sceptical prac-
titioners of medicine. A physician who has no confidence or faith in
his own ability will not accomplish much. Moreover, physicians often
have each one his own favourite remedy, which will act successfully, if
employed by one, and fail in the hands of another, and this can be ex-
plained by the fact that one physician has more faith in his own favourite
remedy than in that of another.

150 PARACELSUS

thought, supported by a strong faith, changes or creates
currents that act upon the sidereal man.” 1!

The astral currents created by the imagination of the
Macrocosmos act upon the Microcosmos, and produce
certain states in the latter, and thus also the astral
currents produced by the imagination and will of man
produce certain states in external Nature, and these
currents reach very far, because the power of the imagi-
nation reaches as far as thought can go, The physio-
logical processes taking place in the body of living
beings are caused by their life currents, and the physio-
logical and meteorological processes taking place in the
great organism of Nature are caused by the life currents
of Nature as a whole. The astral currents of either act
upon the other, either consciously or unconsciously, and
if this fact is properly understood it will cease to appear
incredible that the mind of man can produce changes in
the universal mind, which will cause changes in the
atmosphere, winds and rains, storms, hail, and light-
ning, or that evil may be changed into good by the
power of faith. “Heaven (the mind) is a field into
which the imagination of man throws the seeds. Nature
is an artist that develops the seeds, and what is caused
by Nature may be imitated by Art” (De Sagis et eorum
Operibus).

“To conjure the spirit of a thing means to seek after
the truth which that thing represents. To see the spirit
of a thing means to recognise the character of that
thing, with all its qualities and attributes.? To make
the spirit of a thing subservient to one’s power is to
know how to use the powers that are hidden in such
a thing for our own purposes. If I know the attributes

1The whole world is like a man and a woman, and has also its
anima and its spiritus imaginationis ; only much stronger and more
powerfully than man.” The spirit orders, the will (matter) obeys;
thought (imagination) directs, the soul (the body) executes and produces,
be it intellectually or without intelligence.

2 The “spirit” of a thing is represented by the sum of its qualities.

MAGIC AND SORCERY 15t

of a thing, I know its spirit. If I can make use of
the qualities of a thing, its spirit will be my servant.
Nothing can be known of a thing unless we succeed in
making its character appear plain to our understanding.”

“The vehicle through which the will acts for effectu-
ating good or evil is the living Mumia. Mumia’ is a
vehicle that contains the essence of life. If we eat the
flesh of animals, it is not their flesh itself that forms
again blood and bones in our bodies, but the invisible
vehicle of life derived from the flesh of these animals
is taken up into our bodies, and forms new tissues
and organs. If an animal dies in consequence of some
internal disease, we do not eat its flesh, because its Mumia
has been poisoned by its disease ; neither do we eat the
flesh of animals that died of old age, nor the flesh of a
rotten carcass, because its healthy Mumia has departed
on account of the decomposition, and what is left of the
Mumia has been poisoned by the process of putrefaction.
The Mumia of a living being partakes of the charac-
teristics of the being from which it is taken. For this
reason we do not eat the flesh of ferocious animals, such
as tigers, lions, wild-cats, &c. They contain a fiery
Mumia which stimulates the astral essences of man, and
causes in him such tendencies as were the characteristics
of the animals from which they are taken.” We eat the
flesh of domestic animals, because their character is more
gentle and their Mumia less exciting, such as the stupid
ox, the gentle sheep, &c.; but the healthiest animal food
is the flesh of birds, because they live in the air, and the
air is the noblest of the four elements,”

1 The odic or “ magnetic” body, containing the life-principle.

2 One reason why any one who desires to develop his spirituality should,
if his condition otherwise permits it, adopt a vegetarian diet, is that the
flesh of animals exercises a stimulating effect upon the lower and animal
instincts, which ought to be overcome instead of being aroused. The
scientific explanation of this action of flesh is, that each material thing is
an expression of its soul, and that it contains some of the qualities of that

soul or life (Kama), and communicates them to a certain extent to those
in whom it is taken up.

152 PARACELSUS

The ‘ Mumia” of a thing is its life-principle. “From
the use of the Mumia have resulted the greatest and
mysterious magnetic cwres; for some persons who have
learned to know and understand the action and power
of their own Mumia, and that even a small dose of it
attracts unto itself the powers of the whole body, like
the magnet attracts iron, have in this way cured them-
selves of many ills” (Philosoph., tract iii).

“The Mumia of the dead body is useless, and the
Mumia that is prepared by embalming a corpse is good
for nothing but to serve as food for worms. The most
efficacious Mumia is that of a person who died in an
unnatural manner while his body was in good health;
such a one, for instance, as has been hung or decapi-
tated, or whose body has been broken on the wheel.
A person who dies a slow death in consequence of some
disease loses his powers before he dies, and putrefaction
begins often in such cases even while the patient is still
alive. His Mumia will then be worthless. But if our
physicians knew the occult powers of the Mumia of per-
sons that have died sudden deaths, they would not permit
the body of an executed criminal to hang at the gallows
for over three days, but they would take it away and use
it for medical purposes. Such a Mumia is very powerful,
especially after it has been exposed to the influence of
the air, the sun, and the moon.”

“The Mumia of a being who dies a violent death in
the air returns to the air; the Mumia of a body is taken
up by that element in which the body is decomposed.
If a person is drowned, his Mumia will go to the element
of water; if he is burnt, it will go to that of the fire”?
(Philosoph., tract iii.).

1 Those who are to a certain extent acquainted with modern spiritualism
will know that usually at the beginning of a strong “physical manifesta-
tion” a cold draught of air is felt, and sometimes even a corpse-like odour
pervades the air of the room where the séance is held. This is caused by
the presence of the astral body of the dead, bringing with it the elements
of its surroundings, such as are connected with its Mumia, from the grave,

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ves deni)

= ey ee,

a

MAGIC AND. SORCERY 153

“These three kinds of Mumia have very wonderful
occult powers, and many strange feats may be performed
through their use by those who know how to employ
them, especially by such as have taken the Mumia them-
selves from the persons for whose life it served as a
vehicle. Such people are executioners, hangmen, and
murderers, and the latter sometimes kill a man for
the mere purpose of obtaining his Mumia to perform
wicked things. But for such people it would have been
better if a millstone had been hung about their necks
and they had been thrown into the sea, because they
will themselves end in a pitiful manner, and their souls
will experience the evil which they themselves have
created.” * |

On account of the great occult power contained in the
Mumia, it is used in witchcraft and sorcery. ‘“ Witches
and sorcerers may make a bargain with evil spirits, and
cause them to carry the Mumia to certain places where
it will come in contact with other people, without the
knowledge of the latter, and cause them harm, They
take earth from the graves of people who have died
of the plague, and infect other people with it. They
also infect the cattle, spoil the milk,? and cause a great

If it is the ‘‘ spirit’ of a drowned person, the air in the room will appear
to become damp and musty, or perhaps a sprinkling of spray may take
place. Moreover, if the “spirit” of a person who was a great drunkard
manifests itself, the air may become pervaded with the odour of alcohol.

1 The final fate of sorcerers and black magicians has often been alluded
to in writings on occultism. The organisation of spiritual forces which
they create, and in which their consciousness and sensation rests, is
very strong; but as it does not receive its life from the Supreme Spirit,
it is not immortal, and its dissolution will therefore be painful and slow,
but certain.

2 Note.—I have taken especial pains to investigate this subject, and I
have come to the conclusion that, if such persons make a bargain with
evil spirits, they usually do this effectually, not by any talk or cere-
monies, but by entering into a state of harmony of feeling (coming en
rapport) with such evil entities, and they may do this unconsciously or
unknowingly in their normal state, or it may be that only the sidereal
man knows that such a compact exists. Such “sorcerers” are often
evil-disposed but ignorant persons, who perhaps do not even know that

154 PARACELSUS

deal of damage, and the injured people do not know
the cause of the evils that afflict them. A great deal
might be said in regard to this subject, but we will not
write it down, because we do not desire to give in-

they possess such powers, and they ‘“bewitch” persons simply by the
power of their ill-will, guided by some unseen intelligence, and without
being themselves conscious of their success; but in other instances they
know it. The fact that such sorceries do occur will not be doubted
by any one who has investigated the subject. They occur to a great
extent among the country people in Europe, and especially in Roman
Catholic countries. In Bavaria and Tyrol the country people are always
suspicious of strangers, whom they believe capable of bewitching their
cattle. They will not permit such strangers to enter their stables if the
latter do not pronounce a blessing on entering it ; and if they are afraid
of the evil power of some neighbour, they will, under no circumstance,
lend any article to him or accept anything from him.

Several cases of ‘‘ bewitched cattle” and ‘‘ blue milk” are known to
me personally, of which I will mention the following as an example :—

At afarm-house not far from Munich the milk became one day “blue” ;
after having been deposited in the usual place it began to darken, became
lightly blue, and that colour after a while deepened into an almost inky
darkness, while the layer of cream exhibited zigzag lines, and soon the
whole mass began to putrefy and to emit a horrible odour. This occurred
again and again every day, and the farmer was in despair. Everything
was attempted to find out the cause of the trouble; the stable was
thoroughly cleaned, the place where the milk was kept was changed, a
different food was given to the cattle, and samples of the milk were sent to
Munich to be examined by chemists ; the old milk-pots were replaced by
new ones, &c., but nothing produced a change in the existing state of
affairs.

At last my sister, the Countess S——, who resided in the neighbour-
hood, hearing of these things, went to that farm-house to investigate the
matter. She took with her a clean, new bottle, and filled it with the
milk as it came from the bewitched cows. This milk she took home with
her and deposited it in her own pantry, and from that day the trouble in
the house of her neighbour ceased, and all the milk in her own house
became blue.

Here again everything was tried to find out the cause, but without any
success, until, about three months afterwards, some old lady—living about
300 miles distant—effected another spell by her own occult powers, using
some slips of paper, on which she wrote something, and in consequence of
which the trouble ceased. Before it ceased, however, something strange
happened. Before daybreak, as the milkmaid was about to enter the
stable, some black thing like an animal rushed out of the half-opened
door, knocked the milk-pail and the lantern out of her hands, and dis-
appeared. After this all went well again.

On another occasion, in a similar case which took place in the same

Se ee ea ee oe oe

MAGIC AND SORCERY 155

structions in sorcery, or enable the wicked to use the
knowledge obtained for the purpose of injuring others”
(De Pestilitate).

“Tt is very desirable that some good and wise men,
well versed in the secret arts, should be appointed by
the authorities to counteract and prevent the evils pro-
duced by the wicked who practise witchcraft and sorcery,
and they should pay particular attention to convents,
monasteries, and houses of prostitution, because in such
places a lascivious and evil imagination is especially culti-
vated, and great quantities of sperma are there collected
by evil spirits, and that sperma contains a powerful
Mumia, which can be extracted, and transformed into
evil things; or it may decompose and become a strong
poison, furnishing life to innumerable invisible (micro-
scopic) existences, by which epidemics and plagues will
be caused. One witch may poison another by such
means, and the familiar spirits of witches often steal
sperma from persons who are addicted to bad habits and
use it for evil purposes.”

“ An especially powerful poison that may be used in
sorcery is the menstrual blood.

“Tf a woman exposes a cloth impregnated with the
menstrual blood to the rays of the new moon at night,
and to the rays of the sun during the day, a powerful
basilisk is created, because it attracts the ‘magnes salis.’
This invisible poison can give rise to many and various
diseases, because the moon is the ‘ menstruwm mundi,
and exercises a very evil influence. Gold attracts mer-
cury and amalgamates with it, and likewise the sun
neighbourhood, the owner of the bewitched cattle was advised to take
a sample of the milk from each cow, to mix them in a pan, to boil it over
a slow fire, and to whip it with a rod while it was boiling down, and to
throw the rest away. This advice he followed, and on the next day a
person of ill repute was met, having his face covered with bloody streaks,
as if they had been inflicted with a rod. This man could give no satis-
factory account of the origin of his marks, and it is supposed that he was

the punished sorcerer. The trouble then ceased. These examples go to
corroborate what Paracelsus says about the Mumia

or a PARACELSUS

attracts the ‘mercuriwm menstrui mulierum.’ The moon
exerts a certain evil influence periodically every month,
and the ‘menstruum mulierwm’ is renewed periodically
every month, and during such periods there is an especi-
ally strong sympathy between them.”

“Women should know such things and pay attention
to them, else they may run great danger. It is a known
fact that during the time of a plague many more women
die than men. It is also known that women who, on
account of their age, have lost the power to menstruate,
are more powerful than others to effect evil spells and
sorceries, and to injure men and animals.’

“If you take turpentine and distil it, the spirit of
turpentine will go away and the rosin remain; and if
you mix the rosin again with the spirit, you will have
your turpentine again as it was before. In a similar
way the human blood contains an airy, fiery spirit, and
this spirit has its centre in the heart, where it is most
condensed, and from which it radiates, and the radiating
rays return to the heart. Thus the world has its fiery
spirit prevading the atmosphere, and its centre is called
the sun, and the influences radiating from the sun return
to that centre. The sun radiates heat and attracts the
vapours of the earth, and likewise the heart of man
attracts the ‘humidum menstrut, which is a poisonous
planetary exhalation of the Microcosm of woman, ‘The
‘ spiritus vite cerebri’ of an insane person is attracted to-
wards the moon in the same manner as the needle of the
compass is attracted towards the Pole, and such a person
will therefore—especially at the time of the new moon,

1 This was a common belief during the Middle Ages, and many a poor —
old woman has been burned to death for having been suspected of being
a witch. This, however, does not invalidate the statements of Paracelsus,
In women, on the whole, the will is more active than in men, and they
are less liable to exercise self-control. A woman having become disap-
pointed in love and embittered with the world becomes a suitable instru-
ment for the powers of evil to act through her organism. Woman is

more powerful for good and for evil than males, because she represents
will and substance, and man only the imagination.

MAGIC AND SORCERY 157

when that attraction is the strongest—grow worse, and
begin to rave; and likewise the sensitive spirit (aura)
of a man who is weak and offers no resistance will be
attracted towards the moon and be poisoned by its evil
influence.”

“The witches and evil spirits, moreover, use certain
invisible and poisonous elements, taken from spiders,
toads, and other villainous creatures, and use them in
combination with the menstrual blood for evil purposes ;
but it is not advisable to publish the secret how this is
done. We will, however, say that sometimes they make
an image of a person in wax, and tie a rag, soiled with
the menstrual blood, around it, and add the Mumia of
the carcass of some animal—preferring one of an animal
that has died of an ulcer—and by using their evil
imagination they throw the evil spell upon the person
whom the image represents, and in this manner they
poison his blood and cause him to die.” *

“They sometimes take a mirror set in a wooden
frame, and put it into a tub of water, so that it will
swim on the top with its face directed towards the sky.
On the top of the mirror, and encircling the glass, they
lay a wreath of Sinechrusmontes Behdem, and thus they
expose it to the influence of the new moon; and this
evil influence is thrown towards.the moon, and, radiating
again from the moon, it will bring evil to those who love
to look at the moon. The rays of the moon, passing
through that ring upon the mirror, become poisoned,
and poison the mirror; and the mirror throws back the
poisoned ether into the atmosphere, and the moon and
the mirror poison each other in the same manner as two
malicious persons, by looking at each other, poison each
other’s souls with their eyes. If a mirror is strongly
poisoned in this manner, the witch takes good care of
it; and if she desires to injure some one, she takes

1 Poisonous and malicious animals are forms of life in which an evil
quality of the poisoned will in Nature has become manifest,

158 PARACELSUS

& Wwaxen image made in his name, she surrounds it
with a cloth spotted with the menstrual blood, and
throws the reflex of the mirror through the opening
in the middle of the head of the figure, or upon
some other part of his body, using at the same time
her evil imagination and curses; and the man whom
the image represents will then have his vitality dried
up and his blood poisoned by that evil influence, and
become diseased, and his body covered with boils.
Such is the ‘ pestis particularis, which may be known
if it affects a man who has not been near any other
persons or places from which he might have caught the
disease.”

“ But if a witch desires to poison a man with her eyes,
she will go to a place where she expects to meet him.
When he approaches she will look into the poisoned
mirror, and then, after hiding the mirror, look into his
eyes, and the influence of the poison passes from the
mirror into her eyes, and from her eyes into the eyes
of that person; but the witch cures her own eyes by
making a fire and staring into it, and then taking the
menstrual cloth, and, after tying it around a stone,
throwing it into the fire. After the cloth is burned
she extinguishes the fire with her urine, and her eyes
will be cured; but her enemy will become blind”
(De Pestilitate).

“There are, furthermore, certain substances used by
witches and sorcerers which they give to other persons
in their food or drink, and by which they render those
persons insane, and such an insanity manifests itself in
various ways. Sometimes it renders men or women
amorous, or it makes them quarrelsome; it causes them
to be very courageous and daring, or turns them into
cowards. Some will fall deeply in love with the person who
administered to them such philtres; and it has happened
that in this way masters and mistresses have fallen deeply
in love with the servants who administered to them such

MAGIC AND SORCERY 159

things, and thus they became themselves the servants of
their own servants. Even horses, dogs, and other animals
have thus been brought under the influence of such spells.
If women administer such things to men, the latter may
fall so deeply in love with the former as to be unable to
think of anything else but of them; and if men ad-
minister such things to women, they will continually think
of them” (De Morbis Amentium).

‘But the things which such persons use for such
purposes are nothing else but substances that have long
been in contact with their own bodies, and which con-
tain a part of their own vitality. Women are more
successful in such experiments, because they are more
impulsive, more implacable in their revenge, and more in-
clined to envy and hate. If they are fully absorbed by
their own imagination, they call into existence an active
spirit that moves their imagination wherever they may
desire it to go. A wood-carver takes a piece of wood
and carves out of it whatever he has in his mind, and
likewise the imagination can create something out of
the essence of life. The Mumia is the vehicle of which
the imagination makes use for the purpose of taking
some form.’ It is lifted up and expanded by the power
of faith, and it contracts and penetrates the mind by
being impressed by the will. Women have a greater
power of imagination during their dreams and when they
are alone; and they ought, therefore, not to be left alone
a great deal, but ought to be amused, because if they are
ill-disposed and harbouring evil thoughts, they may, by
the power of their imagination, poison the food which
they cook, or make it impure, without being themselves
aware of it. Women who are occupied a great deal with
an evil imagination, and who are unable to control it,

1 The more the physical body is active, the more will it need material
food. The more the astral body is active, the more will it attract nutri-
ment from the astral plane. The more divine love is active in man, the

more will his soul receive of the substance of Christ. Each of these three
states has its own functions and qualities,

160 PARACELSUS

should not be permitted to nurse and educate infants,
because the impressions which their imagination creates
unconsciously impresses itself and acts injuriously upon
the minds of the children. The imagination is the
cause that beings have been created out of the ‘Mumia
spiritualis, which possesses great powers”’* (Fragment:
De Virtute Imaginatione).

“ By the power of the imagination foreign bodies are
transferred invisibly into the bodies of human beings, in
the same manner as if I take a stone in my hand and
put it into a tub of water, and, withdrawing my hand,
I leave the stone in the water. Menstruating witches
especially may dissolve (dematerialise) bodies by the
power of their imagination, They make a figure of
wax representing the person whom they wish to injure,
and they tie a cloth spotted with menstrual blood around
the neck of that figure, and attach it there by means of
a string drawn through the pulpy mass of a crushed
spider. They then take a bow and an arrow made of a
certain kind of wood; they tie pieces. of glass, or nails,
or bristles, or anything else, to that arrow, and shoot it
into the waxen image; and in this way the articles dis-
solved by their imagination are by the power of the
Mumia transmitted into the body of the sensitive person,
and there they will be found in a corporeal form” (De
Sagis).

“The power of the imagination is a great factor in
medicine. It produces diseases in man and in animals,

1 According to Paracelsus, the characteristic signs by which witches
can be known, or which justify the suspicion of a person being a witch,
are as follows :—

1. They avoid the company of men and lead solitary lives.

2. They especially venerate certain days, such as Thursday, Friday, and

Saturday.

3. They avoid sexual intercourse.

4. They often have special marks, such as certain deformities and

physiognomical characteristics.

5. They practise certain ceremonies, and seck to associate with those

who practise such arts,

eS oe

MAGIC AND SORCERY 161

and it cures them. But this is not done by the powers
of symbols or characters made in wax or being written
on paper, but by an imagination which perfects the will.
All the imagination of man comes from the heart. The
heart is the ‘seed’ of the Microcosm, and from that seed
the imagination proceeds into the Macrocosm. ‘Thus the
imagination of man is a seed that becomes materialised
or corporeal, A thought is an act having an object in
view. I need not turn my eye with my hand in the
direction in which I desire to see, but my imagination
turns it wherever I want it. An imagination coming
from a pure and intense desire of the heart acts instinc-
tively and without any conscious effort. The power of a
strong imagination directed upon another can kill or cure
him according to the nature of the desire that impels
the force, and which may be good or evil. Therefore
a curse will become productive of evil, and a blessing
productive of good, if it comes from the heart.”

“The curse of the oppressed poor is nothing but
an imagination; but that imagination is firm, and not
a wavering and uncertain thing. It is penetrated by
and followed with an earnest desire that the object of
their wish shall be accomplished, and that which men
desire in cursing enters into their imagination, and from
the imagination results the act. The evil elements
in the soul of him who acted evil attract unto them-
selves the evil will set free by the curse of him who
has been injured; for the soul is like a magnet, attract-
ing unconsciously that which corresponds to its nature”
(Fragm.).

“ Magic is great hidden wisdom, just as that which
is commonly called human wisdom is great folly. To
use wisdom, no external ceremonies and conjurations

1 The weak-minded people of our present civilisation know nothing
about an imagination that comes from the heart. They live entirely in
their brains, in moonshine and fancy. What Paracelsus calls the imagina-

tion of the heart, and H. P. Blavatsky the “doctrine of the heart,” is the
self-conscious will enlightened by intelligence,

I,

162 PARACELSUS

are required. The making of circles and the burning
of incense are all tomfoolery and temptation, by which
only evil spirits are attracted. The human heart is a
great thing, so great that no one can fully express its
greatness. It is imperishable and eternal, like God.
If we only knew all the powers of the human heart,
nothing would be impossible for us. The imagination
is fortified and perfected through faith, and each doubt
destroys the effect of its labour. Faith must confirm
the imagination, because it perfects the will. The reason
why men have not a perfect imagination is because they
are still uncertain about their power, but they might
be perfectly certain if they only possessed true know-
ledge.”

“Tf the imagination of a man acting upon another
cannot always accomplish what he desires, it is because
it is too weak to penetrate the armour of the soul of
that other person, and a weak imagination has no effect
upon another person, if the latter is protected by a
strong and resisting faith; and each one may strengthen
his own faith and make his soul invulnerable by beliey-
ing in the supreme power of Good”* (De Peste., lib. i.).

“Those who are strong in their faith, and full of
confidence that the divine power in man can protect
him against all evil influences, whether they come from
an incarnated or a disincarnated entity, cannot be harmed
by either. But if a weak person is obsessed by such
an evil influence and is unable to drive it out, then
it is necessary that some other person who possesses
that spiritual power should drive it out in his place.

1 Fear makes a person negative and liable to be infected. During the
time of epidemic diseases, those who are not afraid of being infected are
the least liable to become their victims. He who is confident that he
cannot be affected by sorceries is not liable to become their victim.

“He who fears thinks of nothing but evil. He has no confidence in
God (in himself) ; he only imagines diseases and death, and thus he creates
diseases in his imagination, and ultimately makes himself sick” (De
Pestilitate, ii.).

MAGIC AND SORCERY 163

A worm may grow in a hazel-nut although the shell of
the nut is whole, and there is no place where the worm
could have entered. Thus an evil spirit enters into the
body of a man and produces some disease without making
a hole into him. If the mind is weak and the soul not
protected by faith and confidence, it will enter; and
therefore the best remedy is a strong mind, illuminated
by the interior light of wisdom coming from God.”

** Ills of the body may be cured by physical remedies
or by the power of the spirit acting through the soul.
Ills of the soul are cured by the power of the spirit,
but to do this requires more than mere lip prayer and
gibberish and idle ceremonies; it needs the consciousness
of the spirit that it can accomplish that which it desires
to do. A paternoster is useless if the lips speak it
while the heart desires evil. He who is dressed up
like a clergyman is therefore not necessarily a spiritual
person, although he may have been ordained by the
Church. To be ordained by man does not imply the
possession of spiritual power, because such a power
can only be given by the spirit; he who possesses the
power to cure diseases and to drive out evil influences
by the power of the spirit is ordained by God. The
others are quacks and maleficants, in spite of their super-
stitious beliefs, their illusory science, diplomas, and man-
made authority ” (De Sanctorum Beneficiis).

“God looks at the heart and not at the ceremony.
All fasting and praying done by hypocrites for the
purpose of showing off their piety is the work of the
devil in them. All blessings and benedictions with
‘holy water,’ &c., are things which the devil has in-
vented to make men believe that they could dispense
with God and find their salvation in ceremonies, St.
Peter is not superior to God, neither can the spirits
in man do anything but what the Lord in him permits
them to do. All good things should be sought for
in God, and not in the spirits or saints; neither in

164 PARACELSUS

angels nor devils. If we give the true faith out of
our hand we will be without it; if God departs from
the soul, then will the evil spirits therein have free
play ” (Morb. Invis.).

If the followers of the Christian Church or the
modern “theosophists” were to realise these truths, they —
would cease to kneel before external Christs or run
after strange “ Mahatmas,” and every one would try to
know the Christ or “ Mahatma” within himself.

—

Ae ae OE Eh

4 +
:

7
ip
if

VII. MEDICINE

“Those who imagine that the medicine of Paracelsus is a system of
superstitions which we have fortunately outgrown, will, if they once
learn to know its principles, be surprised to find that it is based ona
superior kind of knowledge which we have not yet attained, but into
which we may hope to grow.” —Lexssine, Paracelsus,

THE practice of medicine is the art of restoring the sick
to health. Modern medicine is, to a great extent, looked
upon and employed as if it were a system by which man
by his cunning and cleverness may cheat Nature out of
her dues and act against the laws of God with impunity,
while, to many persons calling themselves physicians, it
is merely a method of making money and gratifying
their vanity.! Instead of seeking to know the divine
laws in Nature, and to help to restore the divine order
of things, the highest aim of medical science is at present
to find means to so poison the body of man and make
it pestiferous by inoculation as to render it “immune,”
which means, to make it incapable of reacting upon the
introduction of a similar poison. This system corre-
sponds in religion to that which succeeds in quieting
the voice of conscience by never paying any attention to it.

Four hundred years ago Paracelsus spoke the follow-
ing words to the physicians of his times, and we leave
it to the reader to judge whether or not his words may
find just application to-day. He says :—

“You have entirely deserted the path indicated by

1 Is not even now the scientific world continually engaged in seeking
for means by which man may lead an intemperate and immoral life without
becoming subject to the natural consequences thereof? Are not even
now many of our “doctors” poisoning the imagination of their patients

by frightening them instead of seeking to instil hope and confidence into

their minds ?
165

166 PARACELSUS

Nature, and built up an artificial system, which is fit
for nothing but to swindle the public and to prey upon
the pockets of the sick. Your safety is due to the fact
that your gibberish is unintelligible to the public, who
fancy that it must have a meaning, and the consequence
is that no one can come near you without being cheated.
Your art does not consist in curing the sick, but in
worming yourself into the favour of the rich, in swindling
the poor, and in gaining admittance to the kitchens of
the noblemen of the country. You live upon imposture,
and the aid and abetment of the legal profession enables
you to carry on your impostures, and to evade punish-
ment by the law. You poison the people and ruin their
health; you are sworn to use diligence in your art; but
how could you do so, as you possess no art, and all your
boasted science is nothing but an invention to cheat and
deceive? You denounce me because I do not follow
your schools; but your schools can teach me nothing
which would be worth knowing. You belong to the
tribe of snakes, and I expect nothing but poison from
you. You do not spare the sick: how could I expect
that you would respect me, while I am cutting down
your income by exposing your pretensions and ignorance
to the public?”

_ This is not applicable to the medical profession of
our day as a whole; not because that profession has of
itself risen to a higher standard, but because physicians
are human beings, and humanity as a whole has been
somewhat improving in morals, There are, however,
numerous well-intentioned fools in the medical pro-
fession, knowing nothing whatever about the real nature
of man, and their mistakes are not less injurious if
committed in ignorance than if they were intentional.
Moreover, their folly is the more dangerous as it is
protected by the authorities of the State.’

1 Those who study the effects of vaccination without prejudice will
easily find that nothing is done in that practice except substituting a

MEDICINE 167

There are three kingdoms acting in the constitution
of man, an outer, an inner, and an innermost principle;
namely, the external physical body, the inner (astral)
man, and the innermost centre or soul. Ordinary
(regular) physicians know hardly anything about the
external body, nothing about the inner man, the cause
of the emotions, and less than nothing about the soul.
Nevertheless, it is the divine spark in the soul which
created and supports the inner man, and the outer form
is the vehicle in which the inner man is outwardly
manifesting himself. Man’s natural body is produced
by Nature; but the power in Nature is God, and God
is superior to Nature. Man’s divine spirit is therefore
able to change his nature, and to restore the health of his
physical form through the instrumentality of the soul.

The medicine of Paracelsus deals not merely with the
external body of man, which belongs to the world of
effects, but more especially with the inner man and with
the world of causes, never leaving out of sight the
universal presence of the divine cause of all things.
His medicine is therefore a holy science, and its practice
a sacred mission, such as cannot be understood by those
who are godless; neither can divine power be conferred
by diplomas and academical degrees. A physician who
has no faith, and consequently no spiritual power in him,
can be nothing else but an ignoramus and quack, even
if he had graduated in all the medical colleges in the
world and knew the contents of all the medical books
that were ever written by man.

slowly developing and far more dangerous disease for a more acute and
less dangerous one. The reason why this is not generally known is
because the diseases inoculated by vaccination often appear only a long
time after its performance, and their cause is therefore not recognised.
Thus a lifelong suffering from eczema is often the consequence of
vaccination.

As to the celebrated Pasteur cures, it is said that, of all his patients,
ninety-six per cent. have died, while the remaining four were probably not
infected, and would have remained well anyhow.

168 PARACELSUS

THE VIRTUES OF A PHYSICIAN

The object of medical instruction should be to educate
the natural talents of those who are born physicians, so
that they may make use of the experiences gained by
their elders. It is useless and dangerous to make a
medical practitioner out of a person who is not a physi-
cian at heart.

“The greatest and highest of all qualifications which
a physician should possess is Sapientia—i.e., Wisdom—
and without this qualification all his learning will amount
to little or nothing as far as any benefit or usefulness
to humanity is concerned. He alone is in possession of
wisdom who is in possession of reason and knows how
to use it without error or doubt. The book of wisdom
is the recognition of the truth, and the truth is God; for
He who has caused all things to come into existence,
and who is Himself the eternal fountain of all things,
is also the source of all wisdom and the book in which
the truth is to be found without any interpolation or
error. In and through Him alone shall we be able to
find wisdom and to act wisely, and without Him all our
learning will be mere foolishness. As the sun shines
upon us from above and causes plants to grow, so the
talents necessary for the exercise of this art, whose germs
exist in the human heart, must be developed in the rays
of the sun of divine wisdom. We cannot find wisdom
in books, nor in any external thing; we can only find it
within ourselves. Man cannot create day, nor can he
create night; and he cannot create wisdom, but it must
come to him from above. He who seeks wisdom in the
fountain of wisdom is the true disciple, but he who seeks
it where it does not exist will seek for it in vain.”

Wisdom is not created, manufactured, or “ developed”
by man, but it becomes manifest in him by its own power,
whenever the conditions are favourable. Intellectual

a ae

MEDICINE 169

learning is an artificial thing, and may be accumulated
by man’s selfish efforts to learn and possess knowledge ;
but wisdom is the realisation of truth within the soul,
that comes from an awakening to its realisation.

“Tt is said that we should seek first the kingdom of
heaven which is within us, and that everything else
would be added ; it has also been said that if we only
knock strongly enough the door will be opened, and
we will never ask in vain, provided we ask with a sincere
heart and not with an adulterous object in view. A
physician must seek for his knowledge and power within
the divine spirit; if he seeks it in external things he
will be a pseudo-medicus and an ignoramus. God is
the Great First Cause in and from which all things
came into existence, and all our knowledge should there-
fore come from God and not from man-made authorities”
(Labyrinthus Medicorum).

“A physician should exercise his art, not for his
own benefit, but for the sake of the patient. If he
practises merely for his own benefit, such a physician
resembles a wolf, and is even worse than an ordinary
murderer; for, while a man may defend himself against
a murderous attack made upon him on the high-road,
he has no means of defence against the murderer who,
under the guise of a benefactor and protected by law,
comes to steal his goods and destroy his life,”

‘A physician should be above all honest and true.
Let his speech be ‘yes’ and ‘no,’ and let him avoid
using subterfuges and prevarications; God acts through
him who is upright, honest, and pure, but not through
him who is wicked and false. God is absolute Truth,
and His power does not become manifest in those who
are not true. The power of the physician should be
resting in the truth; if it rests upon lies, it will be use-
less and belongs to the devil.”

If man were made only out of one kingdom, the king-
dom of heaven, then would it be sufficient for him to

170 PARACELSUS

lead a holy life, to enable him to cure all diseases in
himself and in others; but as he is made of three worlds,
it is necessary that the physician should also have a
knowledge of the conditions existing in the two other
worlds, the world of mind and external Nature.’

“He should also be well experienced ; for there are
many kinds of disease, and they cannot be known with-
out experience and learning. No one ever knows so
much that he could not learn more. Lvery art requires
experience. You cannot become a good painter, sculptor,
or shoemaker by the mere reading of books, much less
can you be a good physician without being experienced.
He should know the laws of Nature, but above all the
constitution of man, the invisible no less than the visible
one. His knowledge will strengthen his faith, and his
faith will endow him with power, so that he will be like
an apostle, healing the sick, the blind, and the halt.”

The medicine of Paracelsus therefore rests upon four
pillars, which are: 1. Philosophy, i.c., a knowledge of
physical nature; 2. Astronomy, 1.¢., a knowledge of the
powers of the mind; 3. Alchemy, 1.2, a knowledge of
the divine powers in man; and 4. The personal virtue
(holiness) of the physician.

THe Four Piuuars oF MEDICINE

1. A physician should be a philosopher ; 4¢., acquainted
with the laws of external Nature.

“The knowledge of Nature is the foundation of the
science of medicine, and it is taught by the four great
departments of science: Philosophy, Astronomy, Alchemy,
and Physical Science. These four sciences cover a large
field, and require a great deal of study. A common
proverb says, ‘ Life is short, art is long.’ Ever since
the beginning of the world men have sought for the

1 Here comes in the advantage of intellectual education, but an educated
intellect without any self-perception of truth belongs to the devil.

a

MEDICINE 171

art to destroy disease, and they have not found it yet;
but to the patient it appears that the medical art is
very short and the acquisition of science very slow,
while his disease is quick, and does not wait until the
doctor has found his art. If a physician is in possession
of true knowledge, then will his art make short work
with the disease, and the life of the patient will be com-
paratively long. Art is short, for it requires little time
to apply it when it is once in our possession ; but error
is long, and many die before finding the art” (Commen-
taria in Aphorismas Hippocratis).

“A physician must be a Philosopher; that is to say,
he must dare to use his own reason and not cling to
opinions and book-authorities, be they old or new. He
must above all be in possession of that faculty which is
called Intuition, and which cannot be acquired by blindly
following the footsteps of another; he must be able to
see his own way. ‘There are natural philosophers and
there are artificial philosophers. The former have a
knowledge of their own; the latter have borrowed know-
ledge from their books. If you wish to be a true
physician, you must be able to do your own thinking,
and not merely employ the thoughts of others. What
ethers may teach you may be good enough to assist you
in your search for knowledge, but you should be able
to think for yourself, and not cling to the coat-tail of
any authority, no matter how big-sounding the title of
the latter may be” (De Modo Pharmacand).

“The wisdom of our sophists and medicasters does
not consist in a knowledge of Nature, but in a knowledge
of what Aristoteles, Galen, Avicenna, and other accepted
authorities have supposed Nature to be; they only know
the dead body of man, but not the living image pre-
sented by Nature; they have become untruthful and
unnatural, and therefore their art is based upon their
own fancies and speculations, which they imagine to be
science. The true physician is a product of Nature, not

172 PARACELSUS

a product of speculation and imagination. If you are
not able to see a thing, it will be useless to try to
imagine how it may look; perception enables you to
see, but speculation is blind, Wisdom is not given by
Nature, nor does man inherit it from the latter; it is
planted in him by his eternal parent, and grows and
increases in him by practice.”

It is not true, as has been asserted by certain modern
writers, that Paracelsus has objected to the dissecting
of dead bodies and called it useless; what he said is,
that such a practice was unnecessary for those who had
developed the true inner sight ; just as it is useless for
a man to walk on crutches when he is in perfect health.
He says :—

‘The anatomy of man is twofold. One aspect of it
may be known by dissecting the body, so as to find out
the position of its bones, muscles, and veins, &c.; but
this is the least important. The other is more important,
and means to introduce a new life into the organism, to
see the transmutations taking place therein, to know
what the blood is, and what kind of sulphur, salt,
and mercury (energy, substance, and mind) it contains”
(Paramir., i. cap. c.). ,

“ By the power of wisdom man is enabled to recognise
the unity of the All, and to perceive that the microcosm
of man is the counterpart of the macrocosm of Nature.
There is nothing in heaven or upon the earth which may
not be found in man, and there is nothing in man but
what exists in the macrocosm of Nature. The two are
the same, and differ from each other in nothing but their
forms. ‘This is a truth which will be perceived by every
true philosopher, but a merely animal intellect will not be
able to see it, nor would man’s fancy enable him to under-
stand it. That philosophy which is based upon wisdom—
a.é., upon the recognition of the truth of a thing—
is true philosophy; but that which is based upon fancy
and the idle speculation is uncertain. The former is the

MEDICINE 173

true gold; the latter is merely an imitation which if put
into the fire will leave nothing but sulphur and ashes.”

*‘He who wants to know man must look upon him
as a whole and not as a patched-up piece of work. If
he finds a part of the human ‘body diseased, he must look
for the causes which produce the disease, and not merely
treat the external effects. Philosophy —ze., the true
perception and understanding of cause and effect—is
the mother of the physician, and explains the origin of
all his diseases. In this understanding rests the indica-
tion of the true remedy, and he who is not able to
understand will accomplish nothing; he will go on in
the future laming, crippling, and killing his patients in
Nomine Domini as he did in the past.”

“ A physician who knows nothing more about his
patient than what the latter will tell him knows very
little indeed. He must be able to judge from the exter-
nal appearance of the patient about his internal condition.
He must be able to see the internal in the external man;
for if he wanted to experiment merely according to his
own fancy, the world could not furnish him enough
patients to arrive at the end of his experiments. He
must have the normal constitution of man present before
his mind and know its abnormal conditions; he must
know the relations existing between the microcosm of
man and the macrocosm of Nature, and know the little
by the power of his knowledge of the great. We should
rise up to a true realisation of the nature of man and
his position in the universe, and then apply our know-
ledge according to the teaching of wisdom, and this
kind of study will injure no man; but those who
experiment with their patients, without knowing the
real constitution of man, are murderers, and may God
protect the sick from them!”

“Nature — not man—is the physician. Man has
lost the true light of reason, and the animal intellect
with its speculations and theories has usurped the

174 PARACELSUS

place. Try to enable yourself to follow Nature again,
and she will be your instructor. Learn to know the
storehouse of Nature and the boxes in which her vir-
tues are stored up. The ways of Nature are simple, and
she does not require any complicated prescriptions.”

2. A physician should be an Astronomer ; this means
that he should know the heaven (the mental sphere)
wherein man lives, with all its stars (ideas) and con-
stellations.

A physician must be an Astronomer, for he ought to
know the influences of the seasons, of heat and cold,
of dryness and moisture, of light and darkness, &c.,
upon the organism of man. ‘There is a time for every-
thing, and what may be good at one time may be evil
at another. There is a time for rain and a time when
the roses are blooming, and it is not sufficient that a
physician should be able to judge about to-day, he should
also know what to-morrow will bring. Time is man’s
master, and plays with him as the cat with a mouse,
and no one knows the future but God. A physician
should, therefore, not depend too much on the accom-
plishments of the animal intellect in his brain, but he
should listen to the divine voice which speaks in his heart,
and learn to understand it. He should have that know-
ledge which cannot be acquired by reading in books, but
which is a gift of divine wisdom. He should be married
to his art as a man is married to his wife, and he should
love her with all his heart and mind for her own sake,
and not for the purpose of making money or to satisfy
his ambition. If he loves his art, his art will be true to
him; but if he sticks to it only for mercenary purposes,
or if he merely imitates the art of another, it will be an
adulterous alliance, and no good will be the result. True
marriage is not a mere binding together of two forms, but
it is an union of the soul. Tho physician who is not
married to his art with his soul is a quack, an adulterer,
and an impostor” (Comm. in Aphor. Hippocr.).

MEDICINE 175

Man’s body is itself a product of mind, and its condi-
tion depends to a great extent on the state of his mind.
All his diseases, in so far as they are not directly due to
external mechanical causes, are due to mental conditions.

“‘ Philosophy (anatomy) deals with the visible material
part of man’s constitution; but there is a vastly greater
part of man which is ethereal and invisible. As the
terrestrial body of man is intimately related to his terres-
trial surroundings, likewise his astral body is in relation
with all the influences of the astral world; and that part
of philosophy dealing with these astral influences is called
astronomy.’

“ Astronomy is the upper part of philosophy by which
the whole of the microcosm may become known. Philo-
sophy deals with the elements of earth and water, belong-
ing to man’s constitution. Astronomy deals with his air
and fire (the mind). There is a heaven and earth in man
as there is in the macrocosm, and in that heaven there
are all the celestial influences, whose visible represen-
tations we see in the sky, such as the planets and stars,
the Milky Way, the Zodiac, &c., neither more nor less ; for
the microcosm is an exact counterpart of the macrocosm
in every respect except its external form.”

“The terrestrial part of man is a child of the earth,
and the astral man is a child of the astral world, and as
the two worlds are intimately connected with each other,
the physician should be acquainted with the influences of
the astral as well as with those of the terrestrial world.
Man’s diseases do not originate in himself; they originate
from the influences which act upon him and enter his
constitution. The astral influences are invisible, but
they act upon man, unless he knows how to protect him-
self against them. Heat and light are intangible and
incorporeal; nevertheless, they act upon man, and the
same takes place with other invisible influences. If the
air becomes vitiated, it will poison man’s body; if the
astral influences are in a state of corruption, they will do

176 PARACELSUS

likewise. The elements themselves are invisible; that
which is visible belongs merely to the external form.
The Arcanum of Man—z.e., the real inner man— is in-
visible ; that which we see of him is not an essential part of
his constitution, but merely his external corporeal form.” ?

“The things which we see are not the active prin-
ciples, but merely the corpus containing them ; the visible
forms are merely external expressions of invisible prin-
ciples. Forms are, so to say, the vehicles of powers, and
they may be visible or invisible. The invisible air and
the ether of space, or a perfectly clear and, therefore,
invisible crystal, are just as much corporeal as the solid
earth, a piece of wood, or a rock. Hach of these cor-
poreal things has its own particular life and inhabitants
(micro-organisms); we walk about in the air, although
the air is corporeal ; fishes swim about in the water, and
the yolk of an egg rests in the albumen without sinking
to the bottom of the shell. The yolk represents the
Earth, and the white represents the invisible surround-
ings of the Harth, and the invisible part acts upon the
visible one, but only the philosopher perceives the way in
which that action takes place.”

“ All the influences of the terrestrial and the astral
world converge upon man, but how can a physician
recognise the manner in which they act and prevent or
cure the diseases which are caused by that action, if
he is not acquainted with the influences existing in
the astral plane? ‘The star-gazer knows only the ex-
ternal visible heaven; but the true astronomer knows
two heavens, the external visible and the internal in-
visible one. There is not a single invisible power in

1 Recent experiments go to prove that sensation may be externalised,
Thus, for instance, a man may surround himself with an invisible shell or
aura by projecting his own odic emanations to a certain distance from his
body ; so that, while his body becomes insensible to pain, the pain will be
felt when the aura around him is touched. This goes to show that sensa-
tion exists in the odic aura (Prana), and not in the physical form. (Com-
pare E, Du Prel, Die sympathetische Kurmethodc.)

MEDICINE 177

heaven which does not find its corresponding principle
in the inner heaven of man; the above acts upon the
below, and the latter reacts upon the former.”

3. The physician ought to be an Alchemist; that
is to say, he ought to be regenerated in the spirit of
Jesus Christ and know his own divine powers.

“He should be an Alchemist; that is to say, he
should understand the Chemistry of Life. Medicine is
not merely a science, but an art; it does not consist
merely in compounding pills and plasters and drugs of
all kinds, but it deals with the processes of life, which
must be understood before they can be guided. All
art, all wisdom, all power, acts from one centre to-
wards the periphery of the circle, and whatever is en-
closed within that circle may be regarded as medicine.
A powerful will can cure where doubt will end in
failure. The character of the physician acts more power-
fully upon the patient than all the drugs employed.
A carpenter or a mason will fail to make perfect work
without compass and square, and a physician without
religion and firmness will be a failure. Alchemy—z.e.,
the employment of a strong will, benevolence, charity,
patience, &c.— is, therefore, the principal corner-stone in
the practice of medicine.”

“The psychical surroundings of the patient have a
great influence upon the course of his disease. If he
is waited upon by persons who are in sympathy with
him, it will be far better for him than if his wife or
his attendants wish for his death. In a case of sickness,
the patient, the physician, and the attendants should be,
80 to say, all one heart and one soul, and they should
always keep in mind the doctrine of Christ, which
says: “Thou shalt love thy neighbour as thyself”?
(Comm. in Aph. Hippocr.).

1 We should sympathise with the patient, but not with his disease.
We should not confirm him in his morbid fancies, or encourage him
in believing himself sick, The majority of sick people lack the energy

M

178 PARACELSUS

“The physician should be well versed in physical
science. He should know the action of medicines, and
learn by his own experience and by the experience of
others. He should know how to regulate the diet of
the patient, and neither overfeed nor starve him. He
should know the ordinary course of disease, and the
premonitory symptoms; for a disease is like a plant,
which may grow to a big tree if it is not rooted out
while it is young. A child can cut down an old oak
when it first comes out of an acorn, but in time it will
require a strong man and an axe to cut it down.

“A physician should be learned, and profit by the
experience of others, but blessed is he who knows the
living medicine and how to obtain it. He knows that
there are innumerable remedies in Nature, which are
the Magnalia Dei—ie., the mysteries of God, hidden
from the eyes of the vulgar, but opened to the spiritual
perception of the wise ”* (Comm.).

4. The physician must have a natural qualification for
his occupation.

“ He who can cure disease is a physician. To cure
diseases is an art which cannot be acquired by the mere
reading of books, but which must be learned by ex-
perience. Neither emperors nor popes, neither colleges
nor high schools, can create physicians. They can confer
privileges and cause a person who is not a physician
to appear as if he were one, but they cannot cause
him to be what he is not; they can give him per-
mission to kill, but they cannot enable him to cure
the sick, if he has not already been ordained by God.
Theory should precede practice; but if it consists in
mere suppositions and assumptions, and is not confirmed
by practical works, such a theory is worthless and ought
necessary to cure themselves. In such cases we should show them
energy instead of a helpless commiseration.

1 Modern medicine, with its ‘‘hypnotism,” and “suggestion,” seems

to be about to learn the first letters of the alphabet of the system of
Paracelsus,

er

BT ah ins |

a

ee Pe oe ee ee —s ee ee eS eS ee a

MEDICINE 179

to be abandoned. ‘The pseudo-physician bases his art
on his books—+.e., on that which he believes the authors
of those books to have known; the art of the true physi-
cian is based on his own knowledge and ability, and is
supported by the four pillars of medicine—Philosophy,
Astronomy, Alchemy, and Virtue” (Paragranum).

“A physician who is true to his own higher self will
also have faith in himself, and he who has that faith
will easily command the faith of the people. A preacher
who utters moral sermons, but does not observe his own
doctrines, will not command respect; he will rightly be
despised and bring his doctrines—even if they are true—
into discredit; likewise a physician who is seen to be
untruthful, wavering, and ignorant will lose the con-
fidence of the public. The art of medicine should be
based on truth; it is a divine art which should not be
prostituted for base purposes. A physician who deserves
the confidence of the people will be trusted by God,
for it is the Spirit of God that guides the hearts of
mankind.”

“T praise the spagyric physicians (the alchemists), for
they do not go about idling and putting on airs, being
dressed in velvets and silks, having golden rings on
their fingers and their hands in white gloves; but they
are daily and nightly patiently engaged in their work
with the fire and seeking their pastime within their own
laboratory (the mind). They do not talk much or praise
their medicines; for they know that the work must
praise the master, and not the master the work” (De
Separat. Rer.).

All arts originate in divine wisdom, and no man ever
invented anything through his own power. Man cannot
accomplish even the most trifling thing without the
power of the Will; but the will of man is not his
product and does not belong to him; it belongs to God,
and has merely been lent to man; he is permitted to
use it, and abuses it on account of his ignorance, All

180 PARACELSUS

things come from God, the good as well as the evil
ones; but while the former are His direct products,
and in harmony with the Law, the latter are, so to
say, His grandchildren which have become degenerated ;
for evil is good perverted. Those who put their trust in
God—that is to say, in the power of Goodness, Wisdom,
Justice, and Truth—will surely succeed ; but those who,
while they pretend to serve God, serve merely them-
selves, are the children of evil, and will perish with it.”

“One of the most necessary requirements for a phy-
sician is perfect purity and singleness of purpose. He
should be free of ambition, vanity, envy, unchastity,
pomposity, and self-conceit, because these vices are the
outcome of ignorance and incompatible with the light of
divine wisdom which should illumine the mind of the
true physician; but our practitioners of medicine will
not believe me when I say that it is necessary that a
physician to be successful should be virtuous; because
they imagine that success is due only to learning, and
they cannot realise that all true wisdom and power is
derived from God.”

“There is a knowledge which is derived from man,
and another one which is derived from God through
the light of Nature. There are artificially made phy-
sicians and there are born physicians. The latter possess
their talent from birth, and it may be unfolded and grow
like a tree if it is properly nursed. He who has no
natural talent to be a physician will never succeed. He
who is not a physician in the spring of his life will not
be one in the fall.”

“A physician should be faithful and charitable; he
should have full and perfect faith, a faith which is not
divided. Faith and Charity are essentially identical ;
they both spring from God, and God is one and cannot
be divided. The faith of a physician is not manifested
by making many visits to his patient, but by his ability
to recognise and treat the disease, He should give to

MEDICINE — 181

his patient his utmost attention, he should identify him-
self heart and soul with him, and this cannot be done
without charity and benevolence. He who loves only
himself and his own profit will be of little benefit to
the sick, for he will neglect the patient. To recognise
the disease of the latter and to be able to benefit him,
entire harmony should exist between the physician and
the patient; a physician who loves his art for its own
sake will also be charitable towards the sick” (Origin
of Diseases).

THE ARCHZUS

All organic functions are caused by the activity of
one universal principle of Life. This principle acts in
all the members of the body, either slow or quick, per-
ceptible or imperceptible, consciously or unconsciously,
normal or abnormal, according to the constitution of the
organs in which it is active. As long as the character
(the spirit) of an entity is preserved, it acts in that
entity as a whole; if the form is broken up and loses
its character, it manifests itself in other forms; the life
which is active in a man during his lifetime in causing
the organic functions of his body, will manifest its activity
in creating worms in his body after the spirit has left
the form. The spirit is the centre which attracts the
principle of life; if the spirit has left the form, life will
be attracted to other centres,

If the activity of the life-principle takes place in a
form in an harmonious and regular manner, unimpeded by
any obstacles, such a state is called health. If its activity
is impeded by some cause, and if it acts abnormally or
irregularly, such a state is called “ disease.”

This principle of life is called by Paracelsus, Archeeus.
It is not a material substance, in the usual acceptation
of that term, but a spiritual essence, everywhere present
and invisible. It causes or cures disease according to

182 PARACELSUS

the conditions under which it acts, as it may be pure
or impure, healthy or poisoned, by other influences.
The animal organism attracts it from its surroundings
and from the nutriments which enter into its form;
it assimilates it, and loses it again. “The Archeus,
or Liquor Vite, constitutes the invisible man. The
invisible man is hidden in the visible one, and is formed ~
in the shape of the outer one as long as it remains
in that outer one. The inner man is, so to say, the
shadow or the counterpart of the material body. It is
ethereal in its nature, still it is substance; it directs the
growth and the formation and dissolution of the form in
which it is contained ; it is the noblest part in physical
man. As a man’s picture is reflected in a mirror, so
the form of the physical man is reflected in the invisible
body” * (De Generatione Hominis).

“The Archeeus is an essence that is equally distri-
buted in all parts of the human body, if the latter is
in a healthy condition; it is the invisible nutriment
from which the visible body draws its strength, and the
qualities ot each of its parts correspond to the nature
of the physical parts that contain it. The Spiritus
Vitee takes its origin from the Spiritus Mundi. Being
an emanation of the latter, it contains the elements of
all cosmic influences, and is therefore the cause by
which the action of the stars (cosmic forces) upon the
invisible body of man may be explained” (De Viribus
Membrorum).

“The Archzus is of a magnetic nature, and attracts
or repels other sympathetic or antipathetic forces be-
longing to the same plane. The less power of resistance
for astral influences a person possesses, the more will
he be subject to such influences. The vital force is
not enclosed in man, but radiates around him like a
luminous sphere, and it can be made to act at a dis-
tance. In those semi-material rays the imagination of

1 It is the Pranamaya of Sankaracharya.

Wa a ee ee re ee a
a a oe ee

MEDICINE 183

man produces healthy or morbid effects. It will poison
the essence of life and cause diseases, or strengthen and
purify it after it has been made impure, and restore the
health.”

“ All diseases, except such as come from mechanical
causes, have an invisible origin, and of such sources
popular medicine knows very little. Men who are
devoid of the power of spiritual perception are unable
to recognise the existence of anything that cannot be
seen externally. Popular medicine knows, therefore, next
to nothing about any diseases that are not caused by
mechanical means,! and the science of curing internal
diseases consists almost entirely in the removal of causes
that have produced some mechanical obstruction. But
the number of diseases that originate from some un-
known causes is far greater than those that come from
mechanical causes, and for such diseases our physicians
know no cure, because, not knowing such causes, they
cannot remove them, All they can prudently do is to
observe the patient and make their guesses about his
condition; and the patient may rest satisfied if the
medicines administered to him do him no serious harm,
and do not prevent his recovery. The best of our
popular physicians are the ones that do the least harm.
But, unfortunately, some poison their patients with
mercury; others purge them or bleed them to death.
There are some who have learned so much that their
learning has driven out all their common sense, and
there are others who care a great deal more for their
own profit than for the health of their patients. A
disease does not change its state to accommodate itself
to the knowledge of the physician, but the physician
should understand the causes of the disease. A phy-
sician should be a servant of Nature, and not her enemy;
he should be able to guide and direct her in her struggle

1 Such as are caused by overloading the stomach with food, constipa-
tion of the bowels, obstructions, &c.

184 PARACELSUS

for life, and not throw, by his unreasonable inter-
ference, fresh obstacles in the way of recovery” (lara-
granum).

“ Medicine is much more an art than a science; to
know the experience of others may be useful to a pliy-
sician, but all the learning in the world could not make
a@ man a physician, unless he has the necessary talents,
and is destined by Nature to be a physician. If we
want to learn to know the inner man by studying only
the appearance of the exterior man, we will never come
to an end, because each man’s constitution differs in
some respect from that of another. If a physician
knows nothing more about his patient than what the
latter tells him, he knows very little indeed, because
the patient usually knows only that he suffers pain.
Nature causes and cures disease, and it is therefore
necessary that the physician should know the processes
of Nature, the invisible as well as the visible man. He
will then be able to recognise the cause and the course
of a disease, and he will know much more by using his
own reason than by all that the looks or the patient
may tell him. Medical science may be acquired by
learning, but medical wisdom is given by God”? (Para-
granum).

“Natural man has no wisdom, but the wisdom of
God may act through him as an instrument. God is
greater than Nature, for Nature is His product; and
the beginning of wisdom in man is therefore the be-
ginning of bis supernatural power. The kind of know-
ledge that man ought to possess is not derived from
the earth, nor does it come from the stars; but it is
derived from the Highest, and therefore the man who
possesses the Highest may rule over the things of the
earth, and over the stars. There is a great difference
between the power that removes the invisible causes of

1 This mode of reasoning is as applicable to the state of medical science
tu-day as it was at the time of Paracelsus,

*.

MEDICINE 185

disease, and which is Magic, and that which causes
merely external effects to disappear, and which is Physic,
Sorcery, and Quackery.”?

THe Mumia

The Archgeus is the essence of life, but the principle
in which this essence is contained, and which serves as
its vehicle, is called Mumia. “In the Mumia is great
power, and the cures that have been performed by the
use of the Mumia are natural, although they are very
little understood by the vulgar, because they are the
results of the action of invisible things, and that which
is invisible does not exist for the comprehension of the
ignorant. They therefore look upon such cures as having
been produced by the ‘black art,’ or by the help of the
devil, while in fact they are but natural, and have a
natural cause; and even if the devil had caused them,
the devil can have no power except that which is given
to him by God, and so it would be the power of God
after all.” ?

“ There is a twofold power active in man—an invisibly
acting or vital power, and a visibly acting mechanical
force. The visible body has its natural forces, and the
invisible body has its natural forces, and the remedy of
all diseases or injuries that may affect the visible form
are coutained in the invisible body, because the latter is

1 It would be interesting to find out how many chronic diseases and
lifelong evils are caused by vaccination. If the organism contains sume
poisonous elements, Nature attempts to remove it by an expulsive effort
caused by the action of the spirit from the centre toward the periphery,
and producing cutaneous diseases. If by vaccination a new herd is estab-
lished to attract the diseased elements (Mumia), the manifestation of
the poison on the surface of the body may disappear, but the poisonous
elements will remain in the body, and some other more serious disease will
manifest itself sooner or later.

* This invisible Mumia, that may be transferred from one living being to
another, is nothing else but the vehicle of life, or “‘ animal magnetism.’

186 PARACELSUS

the seat of the power that infuses life into the former,
and without which the former would be dead and decay-
ing. If we separate the vital force from the physical
form, the body dies and putrefies; and by impregnating
a dying body with vitality it can be made to live again.
The invisible forces acting in the visible body are often
very powerful, and may be guided by the imagination
and be propelled by the will. As the odour of a lily
passes from the flower into the surrounding air, so the
vital force contained in the invisible body passes into
the visible form and beyond it. The physical body has
the capacity to produce visible organs—such as the eyes
and the ears, the tongue and the nose—but they all take
their origin from the invisible body, of which the external
visible form is only the outward representation.”

“ But if the germs and the essences of all the organs
of the physical body are contained in the invisible vehicle
of life, it follows that this invisible microcosmic body
contains certain definite qualities, which, if they are
properly understood, may be used for some purpose;
and the cures that have been performed by the use of
this Mumia prove that this assertion is true. The pinks
are beautiful flowers so long as they are not separated
from the plant upon which they grow, and the cheli-
donium grows as long as it can draw its nutriment from
the earth; butif the pinks are separated from the parent
stem, and if the roots of the chelidonium are dead, these
plants, being separated from the source out of which they
drew their vitality, will decay. The life that made them
live is not dead, but it is departed from the dead form ;
and if it could be restituted, the form could be made to
live again. The Mumia, or vehicle of life, is invisible,
and no one sees it depart; but nevertheless it is a
spiritual substance containing the essence of life, and it
can be brought again by art into contact with dying
forms, and revive them, if the vital organs of the body
are not destroyed. That which constitutes life is con-

MEDICINE 187

"

tained in the Mumia, and by imparting the Mumia we
impart life. The visible body seems to see and to talk,
and yet we do not see the powers that see and talk
through it. Likewise the action of the Mumia upon
the visible body cannot be perceived by the senses—
only its effects can be seen. A visible form without
vitality has no other power but its own weight; but if
it contains the Mumia, it may perform a great deal.
The Mumia is the arcanum, the ‘flower of man, and
the true elixir of life. The Mumia acts from one living
being directly upon another, or it may be connected with
some material and visible vehicle, and be employed in
that shape” * (De Origine Morbor. Invisibilium).

SYMPATHETIC CURES

“Man possesses a magnetic power by which he can
attract certain effluvia of a good or evil quality in the
same manner as a magnet will attract particles of iron.
A magnet may be prepared from iron that will attract
iron, and a magnet may be prepared out of some vital
substance that will attract vitality. Such a magnet is
called the ‘magnes microcosmi, and it is prepared out of
substances that have remained for a time in the human
body, and are penetrated by its vitality. Such substances
are the hair, the excrements, urine, blood, &c. If it is
desirable to use the excrements, they are to be dried in
a shadowy, dry, and moderately warm place until they
have lost their humidity and odour. By this process all
the Mumia has gone out of them, and they are, so to say,
hungry to attract vitality again. If such a magnet is
applied to a part of the patient’s body, it attracts and
absorbs vitality from that part in the same manner as a
sponge absorbs water, and it will thereby allay the in-

1 Paracelsus, not Mesmer, is the original discoverer of so-called Mes-
merism.,

188 PARACELSUS

flammation existing in such a part, because it attracts the
superabundance of magnetism carried to that place by
the rush of the blood. The Mumia coming from the
body of a person continues to remain for a while in sym-
pathetic relationship (magnetic rapport) with the Mumia
contained in such a person, and they act magnetically
upon each other. If, therefore, the Mumia is extracted
from a diseased part of a person by a microcosmic magnet,
and the magnet mixed with earth, and an herb is planted
into it, the Mumia in the magnet will be extracted by
that plant, and lose its diseased matter, and react in a
beneficial manner upon the Mumia contained in the body
of the patient; but it is necessary that the selected plant
should be one which bears the signature of the disease
with which the patient is affected, so that it will attract
the specific influence from the stars. In this way
diseased elements may be magnetically extracted out
of a person and inoculated into a plant. This is called
the transplantation of diseases; and diseases may, in a
similar manner, be transplanted into animals that are
healthy and strong, or the virus be transferred upon
other persons; and many practices of sorcery are based
upon that fact. In this way diseases can be cured in

1 It is nothing uncommon, especially in Mohammedan countries, to
see packages lying in the road tied together with a string. On opening
them, hair, bloody rags, excrements, &c., will be found. Such packages
are laid there by some sick persons or their friends; they contain the
‘Mumia of the sick, and it is intended that he who opens the package
should get the disease of the patient, and the latter get well. Occasion-
ally such a “magnet” is buried under the doorstep of an enemy, so as
to cause him to walk over it and become sick. It is dangerous for sensitive
persons to handle such things.

The mode of curing diseases by transplanting the virus into trees has
been used by the successors of Paracelsus, Tentzel, Helmont, Flood,
Maxwell; and others practised them to a great extent, and acquired
great reputations. They give some of the following instructions :—

‘* Many diseases may be cured by way of sympathy, by employing the
warm blood of the patient as a magnet for the Mumia. The blood may
be extracted by venesection or cupping, and made to run into lukewarm
water or milk, and this is given to a hungry dog to eat. The process can
be repeated several times, until the patient recovers.

MEDICINE 189

one person and caused to appearin another; love between
two persons of the opposite sex may thus be created, and
magnetic links be established between persons living at
distant places, because there is only one universal prin-
ciple of life, and by it all beings are sympathetically
connected together.”

The plants used for the transplantation of diseases
bear the signatures of the diseases whose names are
added. In cases of ulcers and wounds the Mumia may
be planted with Polygonum persicaria, Symphytum offici-
nal, Botanus ewropeus, &c. The plant is to be brought
for a while in contact with the ulcer, and then to
be buried in manure. As it rots, the ulcer heals. In
toothache the gums should be rubbed with the root of
Senecio vulgaris until they bleed, and the root is then
to be replaced into the earth; or a splinter may be cut
out of a blackthorn or willow after the bark has been
lifted up. Pick the gums with that splinter until they
bleed, and replace the splinter into the tree and tie the
cut in the bark up so that it will heal. In menorrhagia
uterina the Mumia should be taken from the groins and
planted with Polygonum persicaria. In menorrhea diffi-
cilis, Mentha pulegium is used. In phthisis pulmonalis
the Mumia may be planted with an orchis in the vicinity
of an oak or cherry tree, or the Mumia be planted
directly into such trees. The (fresh) urine of a patient
should be heated in a new pot over a fire, and an egg
boiled in it. When the egg is hard boiled, some holes
should be made into the egg, and the urine boiled down
until the pot is dry. The egg is then to be put into an

“The excrements of the patient may be dried as described above, and
pulverised ; they are tied up in a cloth and applied as a poultice, until
they are penetrated with sweat from the patient, and the powder is then
mixed with earth and inserted into a flower-pot, and a plant bearing the
signature of the patient's disease is planted into it, After the plant has
grown a while it is thrown into running water in cases of fevers and in-
flammations, but in cases of a humid character or in lymphatic affections
it should be hung into smoke,”

190 PARACELSUS

ant-hill; the ants will eat it, and the patient recovers.
In atrophy of the limbs the Mumia is taken from the
upper and lower joints of the diseased limb, and planted
with an oak or cherry tree. Diseases can also be cured
by transplantation, if the diseased part is covered for a
while with a piece of fresh beef, until the sweat enters
into it, and the beef is then given to a cat to eat.

OccuLT PROPERTIES OF PLANTS

An especially favourite remedy of Paracelsus is the
Hypericum perforatum, which is used especially against
elementals, spirits, and larve inimical to man. “The
veins upon its leaves are a signatum, and being per-
forated, they signify that this plant drives away all phan-
tasmata existing in the sphere of man. The phantasmata
produce spectra, in consequence of which a man will see
and hear ghosts and spooks, and from these are induced
diseases by which men are induced to kill themselves, or
to fall into epilepsy, madness, insanity, &c. The hyperi-
cum is almost an universal medicine”? (De Naturalibus).

Another plant of great occult power is the Rosemary
(Rosmarinus officinalis), which also has the quality of keep-
ing away evil influences, and is therefore a protection
against witchcraft, obsession, vampirism, and the influ-
ence of evil thoughts.

The “ Herbarium” of Paracelsus describes the occult
properties of thirty-six plants, and also of minerals and
precious stones ; but it would make this book too volumi-
nous to enter into details.

1 An intelligent physician will neither accept nor reject the sympathetic
cures to which the directions given above refer, although they may seem
to be absurd and based upon superstition. The term “superstition ” signi-
fies a belief in something of which we have no knowledge, but if we under-
stand the rationale of a thing the superstition ends.

2 Have those who ridicule this statement ever employed the hypericum
in cases of hallucination }

MEDICINE Ig!

THe MAGNET

Paracelsus was better acquainted than our modern
physicians with the therapeutic powers of the magnet,
and used it in various diseases. He knew the powers
of mineral, human, and astral magnetism, and his doc-
trines in regard to human magnetism have been con-
firmed to a great extent since the time of his death.
More than a hundred years ago Mesmer created a sen-
sation in the medical world by his discovery of animal
magnetism and by his magnetic cures. His discovery
was then believed to refer to something new and un-
heard of, but Lessing proved already in 1769 that the
real discoverer of animal magnetism was Paracelsus,

In regard to the powers of the magnetism Paracelsus
says :—

“That which constitutes a magnet is an attractive
power, which is beyond our understanding, but which,
nevertheless, causes the attraction of iron and other
things. Our physicians have always had magnets at
their disposal, but they did not pay much attention to
them, because they did not know that they may be used
for any other thing than to attract nails. Our doctors
have ceased to learn anything from experience, and they
make use of idle talk; and it is a pity and a shame that
the representatives of our science should know so little.
They have every day occasion to see magnets publicly
and privately, and yet they continue to act as if no
magnets were in existence.” *

“They complain of me because I do not follow the
methods prescribed by the ancients; but why should I
follow the ancients in things in which I know they were
wrong? ‘They could not know things of which they had

1 The knowledge of the therapeutic use of the magnet has not advanced
much since the days of Paracelsus. Baron Reichenbach investigated the
subject in a scientific manner, but the result of his experiments is still
ignored by the medical profession as a whole,

192 PARACELSUS

no experience, and it would be foolish to follow them in
things in which they were mistaken. Whatever I know
I have learned by my experience, and I therefore depend
upon my own knowledge, and not upon the ignorance of
another.”

“Our doctors say that the magnet attracts iron, and
verily it does not require a great deal of learning to be
able to perceive a fact that may be seen by every igno-
rant boor; but there are qualities in a magnet not known
to every ignoramus, and one of these qualities is that the
magnet also attracts all martial humours that are in the
human system.”

“Martial diseases are such as are caused by auras
coming and expanding from a centre outwards, and at
the same time holding on to their centres; in other
words, such as originate from a certain place, and extend
their influence without leaving the place from where
they originate. In such cases the magnet should be laid
upon the centre, and it will then attract the diseased
aura towards the centre, and circumscribe and localise the
disease, until the latter disease becomes reabsorbed into
its centre.’ It is useless to try to suppress the external
symptoms that are caused by a disease, if we at the same
time allow the disease to spread. A poisonous tree can-
not be kept from growing if we simply cut off some of
its branches or leaves; but if we could cause the vital
essence which it draws by its roots from the earth to
descend again into the roots and re-enter the earth, the
poisonous tree would die on its own account. By the
attractive power of a magnet acting upon the diseased
aura of the blood in an affected part, that aura may
be made to return into the centre from which it origi-
nated, and be absorbed therein; and thereby we destroy
the herd of the virus and cure the patient, and we
need not wait idly to see what Nature will do. The

1 If we remember that the blood corpuscles, and consequently also the
nerve auras, contain iron, this statement appears very rational,

MEDICINE 193

magnet is therefore especially useful in all inflamma-
tions, in fluxes and ulcerations, in diseases of the bowels
and uterus, in internal as well as in external disease.”
“The magnet has a front (north pole) and a back
(south pole); the former attracts and the latter repulses.
In a case of hysteria the attracting part of the magnet
is applied above the uterus, and the repulsing part of
another magnet below. In this way the nervous force
controlling the movements of the uterus will be pro-
pelled towards its proper place. In cases of epilepsy,
where there is a great determination of nervous fluid
towards the brain, the repulsing (negative) pole of a
magnet is applied to the spine and to the head, and
the attracting (positive) pole of other magnets upon
the abdominal region. There are a great many other
diseases that may be cured by the proper use of the
magnet, but for those who are able to understand such
things the hints already given will be sufficient, while
those who have little understanding would not com-
prehend this system even if we were to write a book
about it. It should, however, be remembered that the
manner of employing a magnet changes according as to
whether we wish to draw the diseased aura out of the
body, or to cause it to be reabsorbed into its centre.”
The forces composing the Microcosm of man are
identical with the forces composing the Macrocosm of
the world. In the organism of man these forces may
act in an abnormal manner, and diseases will be thereby
created; in the great organism of the Cosmos they
may act in an abnormal manner, and thereby abnormal
conditions, or ‘‘ diseases” in the earth and atmosphere,
in the water and in the elements of fire (electricity),
may be created. Man may be affected with spasms,
or dropsy, or colic, or fevers, &c., and the Macrocosm
of the earth may be affected with earthquakes, rain-
spouts, storms, and lightnings. The elements that con-
stitute the life of the heart of man constitute the life
N

194 PARACELSUS

of the sun; the quality of life found in the elements
constituting his blood corresponds to the quality of the
invisible influences radiating from Mars; if the soul-
essences that characterise the influences of Venus did
not exist, the instincts which cause men and animals
to propagate their species would not exist, and thus
every planet and every star contains certain magnetic
elements that correspond with the identical magnetic
elements existing in the constitution of Man. A
physician who wishes to be rational must know the
constitution of the universe as well as the constitution
of man; he must be an anatomist, a physiologist, and an
astronomist; and it will avail him little to learn these
sciences from the books, but he should have an under-
standing of them by the power of interior perception,
which cannot be taught in books, but must be acquired
by practice.

ANATOMY

Paracelsus regarded man as being not merely a com-
pound of muscles and bones, tissues and nerves, but as
representing on a smaller scale all that is contained in
the great world. Therefore his soul and mind are as
much parts of his true constitution as are the earthly
elements of which his elementary body is made up.
Thus the anatomy of Paracelsus takes in all the parts
of man’s constitution, which has already been described
in a previous chapter.

There are two kinds of Anatomy of the Microcosm,
one teaching the constitution of the external form of
man, the other one that of the internal living man. To
seek for the internal man by~dissecting the external
form is useless, for in doing so we do not find life, but
we destroy the form in which it manifested itself.

The Anatomy of the Microcosm is twofold: (1) The
local anatomy, which teaches the constitution of the
physical body, its bones, muscles, blood-vessels, &e. ;

MEDICINE 195

and (2) The more important essential anatomy—zie., the
anatomy of the living inner man. The latter is the
kind of anatomy which it is most important for the
physician to know, but it will be difficult to bring it
to the understanding of those who merely judge by
external appearances and refuse to follow the way of
the truth. If we know the anatomy of the inner man,
we know the Prima materia, and may see the nature
of the disease as well as the remedy. That which we
see with our external eyes is the Ultima materia. By
dividing and dissecting the external body, we can learn
nothing about the inner (astral) man; we merely destroy
the unity of the whole” (Paramir., i. 6).

The life of a thing, being latent in the form, is set
free when the form is destroyed; its entering into a
new form is regeneration.

“The rose is beautiful and has a sweet odour as long
as it remains in the form; but to manifest its medicinal
qualities in the constitution of man, its form must be
destroyed and its spirit enter the body of man. Only
that which enters into regeneration is useful; the rest
is useless. In this regeneration enters the true Sulphur,
Mercury, and Salt” (the ethereal essences contained
within the gross particles),

PHYSIOLOGY

“As each of the component parts has its own life,
so it has its own death; there is a continual process
of death and regeneration going on in man. As a
tree or a plant grows out of its seed, so the new life
grows out of the old one, and that which was hereto-
fore invisible becomes visible, The physician should
be able to see that which is not visible to everybody.
He should see it in the light of Nature, and if this
light is to be called a light, it must be visible and
not dark,”

196 PARACELSUS

“The physical body of man is grown from a physical
germ, and requires physical nutriment for its support.
There is something like a fire (energy) within ourselves
which continually consumes our form, and if we were
to add nothing to our body to supply the waste caused
by that combustion, our form would soon die. We con-
tinually eat our own selves; we eat our fingers, our heart,
our brain, &c.; but in each morsel of food which we eat,
there is contained the material required to replace that
which has been consumed by that internal fire. Each
part of our organism selects what it needs, and that
which is superfluous or useless is rejected. The Master
in man, who superintends the building up of the or-
ganism, supplies every organ with that which it needs.
We need not eat bones to cause our bones to grow, nor
veins, ligaments, and brain, to have those things formed
within us. Bread will produce blood, although there is
no blood in the bread” (Paramir., i. 7).

“Besides the visible body, man has an invisible one.
The former comes from the Limbus, the latter is made
from the breath of God. As a breath is like nothing
in our estimation, likewise this spiritual body is like
nothing to our external senses. ‘This invisible body is
the one which is spoken of as constituting our corporeal
form on the day of the resurrection” (Paramir., i. 8).

“Heaven and Earth, air and water, are scientifically
considered a Man, and man is a world containing a
heaven and an earth, air and water, and all the various
principles which constitute the mineral, vegetable, and
animal kingdoms, and the higher acts upon the lower.
Thus the principle constituting Saturn in the Macrocosm
acts upon the Saturn in man; the Melissa of the Macro-
cosm acts upon the Melissa in the Microcosm, &c. There
are innumerable principles in the Macrocosm and in the
Microcosm; they are not differing from each other in
the number of things of which they are composed, but
in the way they are composed; for they all consist only

MEDICINE 197

of three things—i.e., Sulphur, Mercury, and Salt. Asa
million of figures are (potentially) contained in a rough
piece of wood from which a woodcutter may cut one
or many images or forms; so many hundred different
diseases may be produced from the Corpus of man, and
yet it is but a single Corpus; and as all the wooden
images may be consumed by one fire, so there is one
Fire in the universal storehouse of Nature which con-
sumes that which is impure and separates it from that
which is pure.”

“A painter paints a picture upon a piece of wood,
and you will then see the picture, but not the wood;
but a wet rag may wipe out all that the painter has
made. Thus we have been cut out by the hand of God,
and He formed us in the three Substances and painted
us all over with Life, but death wipes out the picture.
Therefore we should not allow ourselves to be seduced
by the temptations of life, seeing that they are nothing
but illusions, resembling colours which in themselves
are neither red, nor yellow, nor green, but merely
appear to be so to the eye. Death too has its colours,
and if the colour of death takes the place of the colour
of life, death gets the mastery over life; these two
colours the physician should know, but they do not
explain the disease; they are merely outward signs, and
as such they are illusive” (Paramir., i. 5).

“Tt is erroneous to speak of Fever as if this were
disease. The name ‘fever’ refers to the heat of the
disease, and this heat is merely a symptom; it is neither
the cause nor the substance of the disease; it would
be more appropriate to call it Morbus Nitri or Morbus
Sulphuris incensi. ‘ Apoplexy’ is a misnomer; because
it is caused by a sublimation of Mercury, and ought to
be more properly called Mercurius Cachinialis Subli-
matus.. The same may be said in regard to many other

1 This might perhaps be translated as “a congestion of blood to the

brain caused by overworking the brain, or overloading it with a bad
nervous aura,”

198 PARACELSUS

diseases and their misnomers. Names ought to indicate
the true nature and not merely the external effects of

the diseases. If a physician cannot see deeper than a

boor, then he is a boor and not a physician. What is
there in the ocean, in the earth, in the air, or in the
firmament—.e., the ‘ fire’—which should not be known
to a physician? Why is professional ignorance so great
and success so little, but because the practitioners study
only external effects and the anatomy of the external
form, and are not able to look with the eye of the spirit
into the mysterious part of Nature? We cannot see the
life in things that are dead; the eyes of the soul must
open, and we must become able to see not only the
house of life, but its living inhabitant.”

THERAPEUTICS

“Tf we wish to restore health, we should be able
to use the virtues contained in all the four elements of
the celestial and terrestrial realm. Man’s organism is
composed of many parts; if one part is diseased, all the
other parts suffer, and one disease may be the death
of the whole. Man has in him the whole firmament,
the upper and lower spheres; if his organism is sick it
calls for help to heaven and to the earth. As the soul
must fight against the devil with all her strength, and
call God to her aid with her whole heart, her whole mind,
and all her powers; so the diseased physical organism
calls to its aid all the celestial and terrestrial powers
with which it has been invested by God to resist the
cruel and bitter death” (Paramir., i. 2).

Paramirum ; or, The Book of the Causes and the
Beginning of Diseases—The Five Causes.
“There is only one eternal and universal Cause of
everything, which is God, and if we were to write in
a true Christian spirit, we should not make any divi-

4
:

“
Se

MEDICINE 199

sions; but for the sake of helping our finite under-
standing, which is not able to grasp the power of the
Infinite, we are forced to accept the theory of a variety
of causes, hoping thereby to sharpen our intellect for
the comprehension of finite things, until by the illumi-
nation of Divine Wisdom we shall become able to behold
with the eye of Faith the eternal Unity of the All.”

“We have therefore divided the cause of all diseases
into five classes, which are as follows:—Zns Astrale,
Eins Venenale, Ens Naturale, Ens Spirituale, and Ens
Deale ;* but the latter is the fundamental cause of
everything that exists.”

“ As there are five causes of disease, there are also five
different methods of treating diseases, and five classes
of faculties or sects of physicians which follow these
methods. Hach method is alone sufficient to treat all
the five classes of diseases, and each physician should
be well experienced in the methods of the sect to which
he belongs, and he should not change from one system to
another, but confine himself to the one he has chosen to
adopt.” He should not be wavering and uncertain, but
he should be firm and full of faith, and be able to know
more by his own internal power of recognition than by
external observation or by what the patient may tell
him ; for the patient, being only conscious of suffering,
is not in a condition to judge his own case correctly, and
the physician must be able to see things which are not
seen by every one.”

But the origin of some particular disease may be not
in only one of these causes, but in two or more of them,
and unless a person is able to recognise all the causes
of such a disease he will be unable to prognosticate the
time of its duration. An astrologer may calculate your
horoscope correctly, and tell you by what diseases you

1This means: astral causes or origins, causes from poisons or im-
purities, causes that spring from morbid conditions in the body, spiritual
causes, and such as come through the action of the moral law (Karma),

? Those who are Jacks of all systems are usually masters of none,

200 PARACELSUS

are threatened and when they will end; but he takes
only one of the five causes into consideration, and the
chances are four to one that his predictions will prove to
be wrong, and that he will be laughed at by those who
have only a superficial knowledge, and who do not know
the cause of his failure.

1. Diseases caused by Astral Causes.

“The world is the Macrocosm and man the Microcosm,
and the elements of all that exists in the former exist in
the latter. All the influences that come from the sun,
the planets, and stars act, therefore, invisibly upon man,
and if these influences are evil they will produce eyil
effects. No vegetables would grow without the influence
of the sun, but if that influence is too strong they will
wither and perish. The world is surrounded by a
vaporous sphere, like an egg surrounded by a shell.
Through that shell the cosmic influences pass towards
the centre, and on that occasion they may become
poisoned by the miasmas in the air, and create epidemic
diseases. An evil astral influence does not poison the
whole world, but only those places where causes for
infection exist. If no germs of disease exist in our
atmosphere, the astral influences coming from the out-
side will cause no harm. If evil elements exist in the
sphere of our soul, they attract such astral influences as
may develop diseases. If the water in a lake freezes to
the bottom the fish will die, and they will likewise die
if the water gets too warm; and if certain evil elements
exist in the water which attract certain correspondingly
evil planetary influences,’ a great-many fish may die, and
no one may know the cause” (Paramirum).

“The astral influences are the servants of man and

1 Such influences consist in certain states of electricity, magnetism,
miasmas, and other “forces,” for which modern science has no names and
modern languages no words, but which we may call “modifications of
Prana.”

MEDICINE 201

not his ruler. A seed which is planted in the ground
contains in itself all that is necessary for developing into
a tree, if the conditions necessary for such a develop-
ment are furnished, It has the Ens Seminis in itself;
but if the sun did not exist, it would never grow. The
seed needs a Digest, and this is furnished by the soil, but
the soil would be useless without being warmed by the
sunshine. A child in the womb of its mother contains
in its Hns Seminis the power to grow, its Digest is the
womb in which it lives, it requires neither planets nor
stars; its planet and star is its mother. A child may
be conceived or born during the best constellation of
planets, and nevertheless have very bad qualities. In
such a case the planets are not to blame; it is the Hns
Seminis, which it has inherited in its blood.”

“ Man lives within the invisible world comparable to
the yolk in an egg. The chicken grows from the white
of the egg, which constitutes its chaos, and man is
nourished by his chaos. Within man are the sun and
moon, the planets and all the rest of the stars, and also
the chaos” (Paragran., ii.).

The outward influence of the stars on the sky avails
nothing, if there is not a corresponding power in the
organism of man upon which it can act; but if the germ
of disease is present, the corresponding influence of the
stars acts upon it. For instance, a man in whom @ or
g are the ruling powers may be rendered very passionate
during a conjunction of Venice and Mars, Another born
under the influence of Y may be troubled with rheu-
matic pains whenever Neptune stands prominent on the
sky. An observation of the contents of the astronomical
almanac might often aid our physicians in making a
correct prognosis.

“The moon exercises a very bad influence, especially
at the time of the new moon, which may be very inju-
rious for persons whose sidereal bodies possess magnetic
elements that will attract that influence, and the con-

202 PARACELSUS

junction of the moon with certain other planets will
make her influence still more injurious.’ For instance,
a conjunction of the moon, Venus, and Mars may give
rise to the plague; a conjunction with Saturn to certain
acute diseases, &c.; but no evil influence can develop a
disease where the germ of that disease does not already
exist. The seat of the sun in the Microcosm is in the
heart, that of the moon is in the brain. The moon's
influence is cold; and insane people have been called
‘lunatics’ because they are often injuriously affected by
the moon, whose influence acts upon the brain and stimu-
lates the sexual passions, and causes injurious dreams and
hallucinations.” ?

“There are certain stars whose influence corresponds
to the medical qualities of certain metals, and others that
correspond to those of certain plants, and they will act for
good or for evil if they are attracted by corresponding ele-
ments in the sidereal body of man. A physician should
know the physiology and anatomy of heaven as well as
that of man to understand the cause and cure of astralic
diseases, because he will vainly try his remedies as long
as his patient is under the ascending influence of an evil
star; but after that evil influence ceases, the disease will
also be changed or disappear. Every metal and every
plant possesses certain qualities that can attract corre-
sponding planetary influences, and if we know the
influence of the star, the conjunctions of the planets,
and the qualities of our drugs, we will know what
remedy to give to attract such influences as will act
beneficially upon the patient.” *

1 Tt is not the physical body of the planet that acts upon the physical
body of man, but the astral influence of the planet acting upon the astral
nS What the noxious influence of the moonlight is in the external world,
the same is the influence of a morbid imagination in man.

3 Diseases often appear without any assignable cause. In acute diseases
the patient often grows suddenly worse, or he may grow suddenly better,

and no cause can be assigned to it. Such changes are usually attributed to
‘*catching cold” where no cold has been caught, to mistakes in the diet

Site ee ee ee eS ee ee

MEDICINE 203

“Tf, for instance, a woman is deficient in the element
of Mars, and consequently suffers from poverty of the
blood and want of nervous strength (anzmia), we may
give her iron, because the astral elements of iron corre-
spond to the astral elements represented by Mars, and
will attract them as a magnet attracts iron. But we
should choose a plant which contains iron in an ethere-
alised state, which is preferable to that of metallic iron.’
In a case of dropsy it would be exceedingly injurious to
give any remedy that would help to attract the evil in-
fluence of the moon; but the sun is opposed to the moon,
and those remedies which attract the astral essences of
the sun will counteract those of the moon, and thereby
the cause of dropsy can be removed. The same mode of
reasoning may be applied in all other astralic diseases.”

2. Diseases caused by Poisonous Substances and
Impurities.

“Everything is perfect in itself and nothing is im-
pure if it is what it ought to be; but if two things
come together, then one may be a poison to the other”
(De Ente Venent).

“Impurities and injurious elements enter the human
organism in various ways. ‘They may be taken in the
food or drink, inhaled with the air, or be absorbed by
the skin, There are visible and invisible poisonous
substances, that are not injurious if they enter the
organism alone, but will become poisonous if they come
into contact with others. There are poisons and im-
purities of various kinds, and what is healthy food for
one organism may be injurious if taken into another,
and each thing contains hidden virtues that will be
where no such mistakes have been made, or they are attributed to “ meteo-
rological changes,” of whose action upon the human system therapeutic
science knows less to-day than at the time of Paracelsus, because it is
fashionable among certain people to reject everything which they cannot

see, as being ‘* unworthy of their consideration,”
1 For instance, elder-berries (Sambucus).

204 PARACELSUS

useful for some beings while they are evil for others.
The salamander eats fire, the ox eats grass, the peacock
can swallow snakes and the ostrich stones; but man
requires a different kind of food.”

Philosophy informs us that the world is made out of
the will of God. If, then, all things are made out of
will, it logically follows that the causes of all internal
diseases are also originating within the will. All
diseases, such as are not caused by any action coming
from the outside, are due to a perverted action of
the will in man, such as is not in harmony with the
laws of Nature or God. If his will begins to move
in disharmony with these laws, then will a state of
disharmony be created, which ultimately finds its ex-
pression on the external visible plane, and it is not
necessary that the diseased person should be intellec-
tually aware of the cause of such an inharmonious action,
for the will in man produces the harmonious and in-
harmonious performances of his internal organs without
man being aware of it and without the consent of his
intellect. A mere thought, an idea, a mental impres-
sion, may produce such an inharmonious action of will,
and as the name “Tartarus” expresses that which is
perverted, impure, or opposed to good, diseases of such
an origin are called by Paracelsus “ Zartarie Diseases.”

“First of all should the physician know that there
are three invisible substances which by their coagulation
form the physical body of man, and which are sym-
bolised as ‘sulphur, mercury, and salt.’ The ‘sulphur’
represents the auras and energies, the ‘mercury’ the
fluids, and the ‘salt’ the material and substantial parts
of the body; and in each organ these three substances
are combined in certain proportions, differing from each
other. These three substances are contained in all
things, and the digestive power is the great solvent for
these substances, of which each part of the body assi-
milates whatever it will require. Dew falls from the

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MEDICINE 205

invisible air, corals grow in the water, and seeds draw
their nutriment out of the soil; the earth is a great
stomach, in which everything is dissolved, digested, and
transformed, and each being draws its nutriment from
the earth; and each living being is a stomach that serves
as a tomb for other forms, and from which new forms
spring into existence ” (Paramir., i.).

- Each organism requires that kind of food which is
adapted to its own nature. The body cannot be nourished
with theories, nor the mind with potatoes. The body
requires material food, the mind mental knowledge; but
the soul needs the nutriment that comes from the holy
spirit of truth.

“ Every living being requires that particular kind of
food which is adapted to its species and to its individual
organism, and Life, the great alchemist, transforms the
food taken. In the alembic of the animal organism it
extracts from it those substances which the various organs
need. The lowerclass of animals are even better alche-
mists than man, because they can extract the essence
of life out of things which he is forced to reject. Man
extracts the more refined essences from food; but a hog,
for instance, will extract nutriment out of substances
that would act as poisons in the organism of man, but
there is no animal known that will eat the excrements
of a hog. Animals refuse to eat or drink things whick
are injurious to them, and they select by their natural
instincts those things which they require; it is only
given to intellectual man to disobey his natural in-
stincts, and to eat or drink things which are injurious
to him, but which may gratify some artificially acquired
taste. Man is much more subject to diseases than
animals in a state of liberty, because animals live in
accordance with the laws of their nature, and man acts
continually against the laws of his nature, especially
in regard to his eating and drinking. As long as his
body is strong it can expel or overcome the injurious

206 PARACELSUS

influences which are continually caused in it by in-
temperance, gluttony, and morbid tastes; but such a
continuous effort at resistance will imply a serious loss
of vitality, and a time will come when disease will be
the result, because the organism requires a period of
rest and a renewal of strength to expel the accumulated
poisonous elements. If the physician attempts to pre-
vent such an expulsion of poisonous elements, he at-
tempts a crime against Nature, and may cause the death
of his patient. If he weakens in such cases the strength
of his patient by abstracting blood, he will become his
murderer. Rheumatism and gout, dropsy, and many
other diseases are often caused by such accumulations
of impure or superfluous elements, and Nature cannot
recover until such elements are expelled and the vital
power of the organs restored. While the organism is
weakened and its vitality on the wane, the germs of
other diseases may become developed by attracting in-
jurious astral influences, because its power of resistance
is enfeebled, and thus one kind of a disease grows out of
another ” (De Ente Venent).

3. Ens Nature—Diseases arising from the Condition of
Man’s Nature ; i.e., from Psychological Causes,

The world of corporeal forms is an external expression
of the world of mind. Each thing represents an idea;
each star in the sky is a visible symbol of a universal
power or principle. A diseased state of the body is
often caused by a diseased state of the mind. The
majority of diseases are due to moral causes, and the
treatment ought to be of a moral kind, and consist in
giving instruction and in applying such remedies as
correspond to those states of mind which we wish to
induce in the patient.

Modern science knows almost nothing about the cause
of the action of medicines, and for this reason the use

MEDICINE 207

of herbs and roots has been almost entirely abandoned.
She has her purgatives, her swporifica, diaphoretica ; she
says that Aloes increases the peristaltic movements of the
bowels, and that strychnine paralyses the nerves, &Xc. ;
but why these remedies act thus and not otherwise, this
she does not explain.

Modern medicine requires, so to say, a sledge-hammer
for killing a fly; but the finer natural remedies, such as
have not a merely mechanical, gross, immediate, and de-
structive action, have almost entirely disappeared from the
pharmacopeeia, and, as harmless and useless, been remitted
to the care of old women. Their action is not under-
stood; because it is not so violent as that of the poisons
used by the orthodox “regular” physician, and therefore
the effects produced are not at once apparent to the eye;
but while the finer forces of Nature silently and noise-
lessly act upon the body of the patient, the violent
drugs administered by the modern practitioner usually
serve only to drive away effects by shifting the seat of the
disease to a still more interior and more dangerous place.

The doctrines of Paracelsus go to show that the same
power which exists in the mind of the universe, and
which produced a star on the sky, is also capable to
become manifest as a plant; that the whole world con-
sists of various states of spirit, having become embodied
or corporified in forms in Nature, in which the qualities
of the will, which produced them, is represented and
made manifest ; and that, all things originating primarily
out of one will-spirit, they are all related together and
may be made to act upon each other by the law of induc-
tion. Each thing, from the sun down to a tumour in the
body of an animal, constitutes a certain state of vibra-
tion of the one original essence, and by applying a
remedy which is in a near relation to a diseased organ
(according to the quality of its spirit) we can induce a
healthy action in that organ, and thus restore its normal
condition.

208 PARACELSUS

“Many diseases are caused especially by the abuse of
physiological powers, in consequence of which the organs
lose their strength and vitality. Thus the stomach may
be overloaded with food and irritated by stimulating
drinks, which force it to perform more than its natural
and legitimate amount of work; the kidneys may be
inflamed by stimulating and poisonous drinks, and be-
become weak, or enlarged, on account of their overwork ;
the same may be said of the liver; the sexual powers
may become prematurely exhausted by excesses, and the
health of women be destroyed by the unnatural frequency
by which connubial acts are performed. Animals live
according to their nature, and it is only given to reason-
ing man to act against his instincts, to neglect to listen
to the warning voice of his nature, and to misuse the
organism with which he has been entrusted by the
creative power of God. In many cases of lost vitality
the weakened organs will recover their strength after a
time of rest and cessation of abuse. Nature is a patient
mother that often forgives the sins committed against
her, although she cannot forget them. We may there-
fore often trust to her recuperative powers, and Nature
will be able to restore that which has not been irre-
vocably lost; for Nature is a great physician, and the
dabblers in medicine and apothecaries are her enemies,
and while the latter fill the graveyards of the country
with corpses, Nature distributes the balsam of life.”

“Every organ in the human body is formed by the
action of certain principles that exist in the universe,
and the former attract the corresponding activity in the
latter. Thus the heart is in sympathy with the elements
of the sun, the brain with the moon, the gall-bladder
with Mars, the kidneys with Venus, the lungs with
Mercury, the liver with Jupiter, the spleen with Saturn,
&c. There are many stars in the great firmament of
the universe, and there are many germs hidden in the
little world of man, and the high influences the low;

MEDICINE 209

and in the Microcosm and Macrocosm all things stand in
intimate sympathetic relationship with each other, for all
are the children of one universal father.” *

Not only is Man a compendium of invisible forces,
having grown into corporeal shape; every animal, plant,
and mineral is a corporified principle, a materialised
power, or a combination of such; and the Astronomy of
Paracelsus includes, therefore, not merely a knowledge
of the “stars,” but also a knowledge of Zoology, Botany,
and Mineralogy. “What is Mars but the principle of
Iron, which is found universally distributed in Nature
and in the constitution of man? What is Venus but
the power which excites the Vasa Spermatica in men and
in animals? What is Melissa but a power which exists
in the astral light and finds its material expression in the
herb Melissa, which grows in our gardens? What are the
animals but the personifications of those characters which
they represent? Everything is an expression of the
principle of life in a material form, and the life is the
real thing; the external form is merely the house or
Corpus in which it resides” (De Pestilitate).

SIGNATURES

“ All natural forms bear their signatures, which indicate
their true nature. Minerals, vegetables, and animals re-
main true to their nature, and their forms indicate their
character. Man, who has become unnatural, is the only
being whose character often belies his form, because,
while his character may have changed into that of an
animal, his form has retained the human shape. If
such men could re-enter the Limbus of Nature and
be born again in forms which correspond to their true

1 We ought not to forget that each planet corresponds to a certain
state of the mind, Thus k represents a melancholy, ¢ a fiery temper,
( a dreamy disposition, 1 ambition and pride, % intelligence, 9 love
and desire, © wisdom,

QO

210 PARACELSUS

nature; and if this should take place, many of our Phari-
sees, strutting about in scarlet coats and pretending
to be benefactors of mankind, while they in reality care
for nothing but for the gratification of their ambition
and lusts, would be born in the shape of monkeys, camels,
and buffaloes” (De Philosophia).

“He is not a physician who can see only that which
is visible to every boor. The experienced gardener can
tell by looking at a seed what kind of a plant will grow
from it, and likewise the physician should be able to
perceive how a disease originates, and in what way it
will develop. He who knows how the rain originates
will also know the origin of dysentery; he who knows
the origin of the winds knows how colic originates; he
who knows the periodical changes of the seasons may
know the origin of intermittent fevers; he who knows
the ebbs and tides in the Macrocosm will know the cause
of menorrhagias of the Microcosm, &. The quack studies
diseases in the affected organs, where he finds nothing
else but effects which have already taken place, and he
will never arrive at an end; for if he were to kill a
thousand people for the purpose of studying those effects,
he would still be ignorant in regard to the causes. The
true physician studies the causes of diseases by study-
ing man as a whole. In him exist all the diseases that
did exist in the past or will exist in the future. The
destroyer is not a physician, but an executioner and
murderer. Let the honest man ask his own conscience
whether God meant that we should acquire wisdom by
murder”! (Paragran., i.).

“ As the sunshine penetrates through a glass window
into a room, so the influences of the astral light enter
into the body of man, and as the rain is absorbed by the
soil, while stones and rocks are impenetrable to it, so
there are certain elements in man’s organisation which
absorb these influences, while other elements resist their

1 Let the vivisectionists consider that question.

a Sl ne ee ee ee

a lee

Sapeits ies. Taeetl eS

MEDICINE 211

action. To obtain a correct idea of the construction of
the Microcosm, we should know how the Macrocosm is
constructed; we must look upon man as an integral
part of universal Nature, and not as something separate
or different from the latter. The earth nourishes the
physical body, and the astral body is nourished by the
astral light, and as the former hungers and thirsts for
the elements of the earth, so the latter longs for the
influences which come from the astral plane. There are
many thousands of ‘ magnets’ in the constitution of man ;
good attracts good, evil attracts evil; good improves the
good, and causes it to be better; evil attracts evil, and is
rendered worse thereby. Innumerable are the Zyos in
man; in him are angels and devils, heaven and hell,
the whole of the animal creation, the vegetable and
mineral kingdom; and as the individual little man may
be diseased, so the great universal man has his diseases,
which manifest themselves as the ills that affect humanity
as a whole. Upon this fact is based the prediction of
future events ” (Paragran.).

“Those who merely study and treat the effects of
disease are like persons who imagine that they can drive
the winter away by brushing the snow from the door.
It is not the snow which causes the winter, but the
winter is the cause of the snow. Those people have
departed from the light of reason and lost themselves
in idle vagaries, to the great detriment of the welfare of
humanity. Consider how great and how noble man is,
and that his visible form is merely the outgrowth of in-
visible powers. As it is outside of man, so is it inside,
and vice versd, for the outside and inside are essentially
one thing, one constellation, one influence. It is the
Limbus in which the whole of creation is hidden. He who
knows only the external form of man, and not the power
‘by which it is produced, knows nothing but an illusion ;
his science is illusive, only fit to impose upon the
ignorant” (De Astronomia). |

212 PARACELSUS

“Good or evil influence comes down from the sun,
the moon, or the stars; the action of the macrocosmic
influences stimulates the corresponding elements (the
Corpora Microcosmi Astralia) existing in man into action.
The same element which produces Mars, Venus, or
Jupiter in the sky exists also in the body of man;
because the latter is the son of the astral body of the
Macrocosm in the same sense as the physical body of man
is a son of the earth. ‘To be a physician, it is not suffi-
cient to know the anatomy of the physical body; you
should also know that of the astral body; you should
know not merely a part, but the whole constitution of
the Macrocosm and the Microcosm of man. Adam is not
the father of man, nor is Eve his mother; they were both
human beings themselves. The first man was a product
of creation, and all created things constitute together the
Limbus (Nature). Man is born from the Zimbus, and
still remains in it; the two, 7.2, Man and Nature, are
one, and he who knows the anatomy of Nature knows
also the constitution of man. If a man gets sick, it is
not the eternal part in him which suffers, but it is his
Limbus, which is composed of many hundreds of different
elements, which are all related to their corresponding
elements in the great Limbus of Nature.”

“Nature (Heaven) is Man, and Man is Nature; all
men are one universal Heaven, and Heaven is only one
universal Man. Individual man is the individualised
universal Man, and has his own individual heaven, which
is a part of the universal Heaven. If all children were
born at once and upon one point, they would all be con-
stituted alike, and be sick or well at the same time; but
at the time of conception a differentiation takes place,
and each child receives his own individual nature, which,
however, still remains an integral part of the universal
nature of mankind. Thus, there are many points in a
circle, and each point constitutes a circle of its own, and
yet they all belong to the great circle, and as each little

MEDICINE 213

circle may expand so as to encompass the whole, so the
. heaven in man may grow so as to expand towards the
whole, or contract into his own centre and disappear.”

“Why does man want to eat, to drink, and to breathe
but because he is related to the elements of earth, water,
and air, and must attract these things to his constitution ?
Why does he need warmth but because he is related to
the element of the fire and cannot do without it? And all
these elements may produce diseases. There is no disease
in the elements, but the disease starts from the centres.
The origin of diseases is in man, and not outside of man;
but outside influences act upon the inside and cause
diseases to grow. Man is himself a cosmos. A physi-
cian who knows nothing about Cosmology will know little
about disease. He should know what exists in heaven
and upon the earth, what lives in the four elements and
how they act upon man; in short, he should know what
man is, his origin and his constitution; he should know
the whole man, and not merely his external body. If
man were in possession of a perfect knowledge of self he
would not need to be sick at all.”

“ Diseases serve to teach man that he is made out of
the universal Zimbus, and that he is like the animals
and by no means better than they. He should study
himself and the rest of creation, so that he may attain
self-knowledge; and this self-knowledge should be above
all obtained by the physician. Man is the highest of all
animals, and the whole of the animal creation is contained
in him, and, moreover, he has the power to attain self-
knowledge, a faculty which the animals do not possess.”

“Every star (faculty) in the nature of man is of a
double nature, and he who knows the stars also knows
the nature of the disease; but the Arcana of Nature are
single.’ If the two opposites in the constitution of man
(heat and cold, love and hatred, &.) are at war with

1 That which is divine in man is only one, and has only one, aspect ; all
other things have two aspects, a material and an ethereal one,

214 PARACELSUS

each other, each of them asks for help from their common
mother (Nature), and the physician should, therefore,
be well acquainted with the astronomy of the inner
heaven of man, so as to know how to assist Nature in
her work.”

True love and true knowledge are inseparable.

“To understand the laws of Nature we must love
Nature. He who does not know Maria does not love
her ; he who does not know God does not love Him; his
belly (his greed) is his god. He who does not under-
stand the poor does not love them. The more know-
ledge we obtain, the stronger will be our love and the
greater our power. He who knows God has faith in
God; he who does not know Him can have no true
faith. He who knows Nature will love her, and obtain
the power to employ her forces. No one can be made
into an artist or inventor if he has not the natural love
and capacity for it; no one can be a good physician unless
he is born to be one. The art to invent is a species
of Magic, which cannot be taught, but which must be
acquired. All Wisdom comes from the East; from the
West we can expect nothing good; therefore, you who
desire to be useful physicians, act according to the sun
of true Wisdom, and not for the aggrandisement of the
moonshine of self” (Labyrinthus Medicorum).

“It must not be supposed that a certain material
element coming from the planets enters the organism
of man and adds something to it which it does not
already possess. The light of the sun does not contri-
bute any corporeal substance to the organisms existing
upon the earth, and a man does not become heavier if
he stands in the sun; but the natural forces acting in
the various organs are intimately related to similar forces
acting in the organism of the world, and as the liver, the
spleen, the heart, &c., are the bodily representatives of
certain organic activities, likewise the sun and the moon,
Venus, Mars, &c., are the visible representatives of the

ee, ee es ee ee

a ee ee ee he

—S———_-

Ee a es a ee

MEDICINE 215

corresponding activities of the Cosmos. If a man gets
angry, it is not because he has too much bile, but because
the ‘ Mars,’ the combative element in his body (the in-
visible power that guides the production of bile), is in a
state of exaltation. If aman is amorous, it is not because
his spermatic vessels are overloaded, but because the
‘Venus’ (the amorous element) in his body is in a state
of exaltation. If in such cases a conjunction of the
combative and amorous elements takes place in his body,
an ebullition of jealousy will follow; and if such an
internal conjunction should take place at a time when
conjunction of the planets Mars and Venus takes place in
the sky, the sympathetic relationship existing between
the elements representing these planets in the Microcosm
and the elements represented by those of the Macrocosm
may lead to serious consequences unless counteracted by
the superior power of reason aud will.” *

There are a great many stars in the universe; there
are a great many forces active in the organism of man.
There are a great many plants which are the earthly repre-
sentations of astral influences corresponding to the quali-
ties of the stars, and which will attract the influences of
the stars to which they are sympathetically related. By
using such plants as medicine we attract the planetary
life-influences needed to restore the vitality in diseased
parts.

We give below a list of some principally useful herbs,
the names of the planets to which they are sympatheti-
cally related, and the names of the principal diseases in
which they may be used with advantage. It will, how-
ever, appear reasonable that it makes a vast difference
whether such plants are fresh or whether they have
been dried, and their occult properties are, moreover, to

1 It would be interesting to collect statistics of crimes, showing exactly
the time when they have taken place, comparing the latter with the time
of the conjunctions of the planets existing at the same longitude and

latitude, and also compare them with the constellations that ruled at the
time of birth.

216 PARACELSUS

a great extent modified by the time of the day or night,
and under what planetary conjunctions they have been
gathered, and at what time they are used. Hach plant
should be gathered at a time when the planet to which
it is related rules the hour, and its essence should be
extracted as long as it is fresh.’

Sun.—Rosmarinus officinalis, Lavandula officinalis, Salvia offici-
nalis, Satureja officinalis, Melissa officinalis, (Acute inflam-
mations, diseases of the heart, rheumatism, &c.)

Moon.—Thymus majorana, Helleborus niger, Ruta graveolens.
(To be used in insanity, hysteria, nervous diseases, &c.) .

Mercury.—Pulmonaria off., Althea off., Plantago laureola, (Pneu-
monia, catarrh, phthisis pulmonalis, inflammations of mucous
membranes. )

Venus.—-Ononis spinosa, Verbascum thapsus, Apium petroselinum.
(Dropsical swellings, diseases of kidneys or bladder, &c.)
Mars.—Carduus benedictus, Urticaria diocia, Erythraa centau-
rium. (Fevers, diseases of an acute and violent character ;

eruptive fevers, &c.)

Jupiter.—Ruta graveolens, Hepatica nobilis, Adianthum veneris
Chelidonium magus, Linum usitatissimum, Cannabis sativa,
(Jaundice, liver diseases.)

Saturn.—Chrysosplenium alternifolium, Scrophula nodosa, Teu-
crium Chamedrys. (Hypochondria, piles, melancholia, &c.)?

There are a great many other plants whose essences
correspond to the ethers radiating from other planets
and stars, and if we knew all the qualities of the stars,
we would find that the quality of each of them is re-
presented on the earth by some plant. By the judicious
use of plants beneficial astral activities may be attracted
and evil influences neutralised; but to know what plants
are required in each case it is necessary to know not
only the anatomy of the human body and the functions
of its organs, but also the constitution of the starry

1 Useless to say that our druggists know nothing about such things, and
do not observe them.

2 The physician of the nineteenth century will hardly fail to recognise
among these remedies many that are habitually used in modern medicine,
although there is hardly any other reason for their employment known but
that experience has taught that they are useful.

Reh OES See

MEDICINE 217

heavens, the qualities of the stars, and the time of the
appearance and conjunctions of planets. The impossi-
bility to grasp at once all these things intellectually
shows that the power of spiritual perception is a most
necessary qualification for the true physician.

It is not within the scope of this work to enter into
a detailed account of the treatment of special diseases
adopted by Paracelsus. It may suffice to say that the
difference between the system of medicine of the present
day and that of Paracelsus is a difference growing out
of an entirely different apprehension of fundamental
truths. Modern science looks upon the universe as
being a conglomeration of dead matter, out of which, by
some unexplainable process, life may become evolved in
forms. The science of Paracelsus looks upon the whole
of the universe as the manifestation of a universal
principle of life, acting through the instrumentality of
forms. Modern science seems to regard the forms as
the sources of life; the science of Paracelsus looks upon
the forms as being the products of life. Forms are,
so to say, condensed forces or crystallised space; but
space itself is an aspect of the one life, and there is no
dead matter in the universe, for that which dies returns
again into the matrix of Nature, to be reborn into other
forms, and to serve again as an instrument for the mani-
festation of life.

In the universe of Paracelsus there is life everywhere,
and all beings are connected together by a common link.
Some forms are in a close mutual sympathy, while be-
tween others an antipathy is prevailing. Some attract
and others repel each other. During the ascendency of
a planet* its essence will be especially attracted by
plants. and by animal organs that are in harmony with
it; but what else is this radiating planetary essence but
the elixir of life, the invisible vehicle of a quality peculiar
to that power? And therefore a patient may grow better

1 The “ ascendency of a star” means the increase of a power.

218 PARACELSUS

or worse without any visible cause. A medicine that
will do good at one time will be useless at another, and a
system of medicine without understanding and without
true knowledge of natural laws will remain a system
of mere suppositions and superstitions, of passive obser-
vation and inactivity, and if it attempts to interfere with
the cause of a disease, the probability is that it will do
serious harm. Paracelsus says: “Our physicians pay
no attention to the position of the planets,’ and there-
fore they kill more patients than they cure, because a
medicine that may do good at one time may be injurious
at another, according to the prevailing influence. That
which is active in medicines is their astral elements acting
upon the astral man, and they are produced by astral
influences, and it makes the greatest difference whether
a medicine is pervaded by one influence or by another”
(De Caducis).

It should always be remembered that astral influences
do not act directly upon the physical bodies of men and
animals, but upon their vital essence, in which all ele-
ments are contained. Love for a certain person may
be created by a word or a touch, by a breath or a kiss,
but only if the person who is touched or breathed upon
has in his soul the elements that are capable to manifest
that particular kind of love. The vehicle of life that
contains the life-essence in the body of man (the Mumia)
is the same as that which contains the universal life and
forms the astral body of the world; but each energy
may exist in various states and modifications, differing
from each other. ‘“ Even the ignorant knows that man
has a heart and lungs, a brain and a liver and stomach ;
but he thinks that these organs are independent things,
that have nothing to do with each other; and even our
most learned doctors are not aware of the fact that
these organs are only the material and bodily repre-
sentatives of invisible energies that pervade and circulate

i The quality of the influences acting upon the patient.

MEDICINE 219

in the whole system; so that, for instance, the real
‘liver’ is to be found in all parts of the body, and
has its herd in that organ which we call the liver. All
the members of the body are potentially contained in
the centre of the vital fluid, which has its seat in
the brain, while the activity which propels it comes
from the heart ”* (De Viribus Membrorum).

Mind is not created by the brain, neither is love nor
hate created by the heart; but mind acts through the
brain, and love and hate have their origin in the heart.
“A man who is angry is not only angry in his head
or in his fist, but all over; a person who loves does
not only love with his eye, but with his whole being;
in short, all the organs of the body, and the body itself,
are only form-manifestations of previously and universally
existing mental states.”

“The body of a man is his house; the architect who
builds it is the astral world. The carpenters are at one
time Jupiter, at another Venus; at one time Taurus,
at another Orion. Man is a sun and a moon and a
heaven filled with stars; the world is a man, and the
light of the sun and the stars is his body; the ethereal
body cannot be grasped, and yet it is substantial, because
substance (from swb, under, and sto, standing) means exist-
ence, and without substance nothing exists. If the life
of the sun did not act in the world, nothing would grow.
The human body is vapour materialised by sunshine

1 This doctrine is corroborated by modern discoveries. Amputations
of limbs are followed by a state of atrophy of certain parts of brain-
substance, which seems to indicate that the force which shapes the
limbs has its centre in the brain. If certain parts of the brain were
destroyed, the limbs would begin to atrophy. If we apply this mode of
reasoning to the Macrocosm, we find that all the essences and ethers that
go to make up the organs of the Macrocosm are also contained in its
centre, the sun; and if a certain element were taken away from the sun,
the planets could not continue to exist in their present condition. If a
certain element that goes to form the legs of men were suddenly taken
away from the universal storehouse of the Macrocosm (the Lim/us),
human beings would be born without legs; if no principle of reason
existed, there would be no use for brains, &c.

220 PARACELSUS

mixed with the life of the stars. Four elements are in
the world, and man consists out of four, and that which
exists visibly in man exists invisibly in the ether per-
vading the world. Where is the workman that cuts
out the forms of lilies and roses that grow in the field ?
and where is his workshop and tools? The characters
of the lilies and roses exist in the astral light, and in
the workshop of Nature they are made into forms. A
blooming flower cannot be made out of mud, nor a
man out of material clay; and he who denies the for-
mative power of Nature, and believes that ready-made
forms grow out of the earth, believes that something can
be taken out of a body in which it does not exist” (De

Caducis). |

The power of sight does not come from the eye, the
power to hear does not come from the ear, nor the
power to feel from the nerves; it is the spirit of man
that sees through the eye, and hears with the ear, and
feels by means of the nerves. Wisdom and reason and
thought are not contained in the brain, but they belong
to the invisible spirit which feels through the heart and
thinks by means of the brain. All these powers are
contained in the invisible universe, and become manifest
through material organs, and the material organs are
their representatives, and determine their mode of mani-
festation according to their material construction, because
a perfect manifestation of power can only take place in
a perfectly constructed organism, and if the organism is
faulty the manifestation will be imperfect, but not the
original power defective” (De Viribus Membrorum).

The animal intellect differs from the human intellect
especially in that the animal can see only the vehicle,
but the human intellect discovers the principle mani-
fested therein. For this reason those of our would-be
scientists who only see external effects, and cannot see
the principles therein, have only an animal intellect,
however well trained it may be.

wa ee. et me ie

a

a0 ee ee a i, ee

Ss

7

fs

MEDICINE 221

4. Diseases originating from Spiritual Causes.*

This class of diseases includes all evils that are caused
by an evil will, resulting from passions, evil desires,
disordered thoughts, and a morbid imagination. Such
psychological states produce physiological changes in
the physical body. Shame produces a blush in the face,
and terror produces a paleness. Fear causes diarrhea ;
melancholy, obstructions; anger or envy gives rise to
jaundice. Gaiety may cure, and grief may kill. Violent
emotions produce miscarriages, apoplexy, spasms, hysterics,
and cause malformations of the foetus, &., &. Such
things are known to all who have investigated such
matters; but it is less generally known that the evil
imagination of one person can affect the mind of another,
poison his vitality, and injure or kill his body.

The reason why this is not generally known is, that
the imagination of the majority of men and women in
our present state of civilisation is too weak, their will
too feeble, and their faith too much pervaded by doubt
to produce the desired effects; and it is fortunate that
their imagination, however evil it may be, has not much
power as long as the state of morality is not higher
advanced than it is at present.” Nevertheless, there have
been persons whose evil will was so strong as to project
the products of their imagination instinctively or con-
sciously upon a person whom they desired to injure, and
such persons are still in existence, although they may
not deem it prudent to boast of their gifts or to exhibit
their powers in public. Envy and hate produce an evil
imagination, and create forces that are more active
during sleep than during waking. The evil thoughts of

1 That which is born from our thoughts is a spirit” (Paramir., i.).

2 To think is to act on the plane of thought, and if the thought is
intense enough, it can produce an effect on the physical plane. It is very
fortunate that few persons possess the power to make it act directly on
the physical plane, because there are few persons who never have any evil
thoughts entering into their mind,

222 PARACELSUS

a malicious person can affect another (sensitive) person,
not only while the former is awake, but also during his
sleep; because when the physical body is asleep, the
sidereal body is free to go wherever it pleases or wher-
ever it may be attracted.

“The life that is active in the organs is the anima
vegetiva (the animal soul). It is an invisible fire (sulphur),
that can easily be blown into a flame by the power of
the imagination. Imagination creates hunger and thirst,
produces abnormal secretions, and causes diseases; but a
person who has no evil desires will have no evil imagina-
tion, and no diseases will spring from his thoughts.”

“A person who has evil desires will have an evil
imagination, and the forces created in the sphere of his
mind can be projected by powerful will into the mental
sphere of another. Thoughts are not empty nothings,
but they are formed out of the substance that forms the
element of the mind, in the same sense as a piece of ice
is made out of the substance of water. The will is the
power that concentrates the image formed in the mind,
in the same way as the power of cold will cause a body
of water to freeze into solid ice; and as an icicle may
be thrown from one place to another, likewise an evil
thought, formed into substantial shape by an intense
will, may be hurled into the mental sphere of another,
and enter his soul if it be not sufficiently protected.”

“Tmagination is the cause of many diseases; faith is
the cure for all. If we cannot cure a disease by faith,
it is because our faith is too weak; but our faith is
weak on account of our want of knowledge; if we were
conscious of the power of God in ourselves, we could never
fail. The power of amulets does not rest so much in the
material of which they are made as in the faith with which
they are worn; the curative power of medicines often con-
sists, not so much in the spirit that is hidden in them, as
in the spirit in which they are taxen. Faith will make
them efficacious; doubt will destroy their virtues,”

MEDICINE 223

The Ens Spirituale is the Will. The power of the
true spiritual Will is known very little, because it is
attained by very few. In our present civilisation, men
of strong, determined, and enlightened Will are few and
far between; men and women are ruled to a great extent
by their instincts and desires, and have not sufficient will-
power to rise above and control them.

“The Ens Spirituale is a power which may affect the
whole body and produce or cure all kinds of diseases ; it
is neither an angel nor a devil, but it is a spiritual power
which in the living body is born from our thoughts.”

“There are two principles active in man; one is
the principle of Matter, which constitutes the corporeal
visible body; the other one is the Spirit, intangible and
invisible, and the spiritual principle may be vitiated
and diseased as well as the body, and transmit its
diseases to the body. The ns astrale, veneni, and
naturale act upon the body, but the Ens spirituale
and deale belong to the spirit; if the body suffers, the
spirit need not suffer; but if the spirit suffers the
body suffers; the body cannot live without the spirit,
but the spirit is not confined by the body, and there-
fore is independent of it. The spirit in man sustains
the body as the air supplies him with life; it is sub-
stantial, visible, tangible, and perceptible to other
spiritual entities, and spiritual beings stand to each
other in the same relationship as one corporeal being
to another. I have a spirit and you have one, and
our spirits communicate with each other in the same
sense as our bodies; but while we need language to
understand each other, our spirits understand each
other without using words. If one spirit is angry at
another it may injure him, and the injury received
be transmitted upon his body. Spirits harmonise and
associate with each other, or they repel or injure one
another. Spirits are not born from the intellect, but
from the soul, for the soul is the substance of life.

224 PARACELSUS

Thought alone produces no spirit, but it determines the
qualities of the will.”

“There is no spiritual power in children, because they
have no perfect will-power; he whose will is perfected
gives birth to a spirit, as a pebble produces a spark,
and this spiritual power partakes of the nature of his
will, He who lives in the will, possesses the spirit
—1t.¢., the Hns spirituale. There is a corporeal world
and a spiritual world, and the two are one, and the
spiritual beings live in their own spiritual world as
we live in ours, They have their likes and dislikes,
their sympathies and antipathies, like ourselves, and
they do not always correspond to the likes and dislikes
of the bodily forms. Men may quarrel and fight with
each other and their spirits nevertheless be in harmony,
but if a spirit injures another spirit, the material body
of the latter will becomes also affected.”

“The spirits of a man may act upon another with-
out the other man’s consent or intention, unconsciously
and involuntarily to him; but if man’s will is in
unity with his thought and desire, a spirit (force) will
be produced which can be employed for good or for evil.
If two such spiritual forces battle with each other, the
weaker one, or the one which does not defend itself
sufficiently, will be overcome, and bodily diseases may be
the result. An evil-disposed person may throw the force
of his will upon another person and injure him, even if
the latter is stronger than the former, because the latter
does not expect and is not prepared for the attack; but
if the other is stronger and resists successfully, then a
force will be kindled in him which will overcome his
enemy and which may destroy him ”* (Repercussio).

1 Here is the whole philosophy of what is now called “hypnotic sug-
gestion” outlined. Men’s thoughts constantly act upon each other, be
it knowingly or without their knowledge, and the stronger overcomes
and overawes the weaker ; but the strength of the thought depends upon
the force of the will by which it is endowed, and the strength of will
depends upon the amount of its consciousness,”

MEDICINE 228

“ Waxen images, figures, &c., may be used to assist
the imagination and to strengthen the will. Thus a
necromancer will make a waxen image of a_ person
and bury it, covering it with heavy stones, and if his
will and imagination are powerful enough, the person
whom it represents feels very miserable until that
weight is removed. Likewise, if he breaks a limb of
that figure, a limb will be broken in the person whom
the figure represents, or he thus inflicts cuts, stabs, or
other injuries upon an enemy. It is all done through
the spirit acting upon the spirit. No necromancer
can by his will act directly upon the body of a person,
but he can act upon his astral spirit, and the spirit of
the injured person reproduces the injury upon his own
body. Thus a necromancer plants a tree, and he who
cuts the tree cuts himself; that is to say, he does not
cut his body, but the spirit, which has the same limbs
as the body, and the cuts made upon the spirit are
reproduced upon the body.”

“Thus the spirit of a person may, without the assist-
ance of his body and without a knife or sword, cut or
stab or injure another person by the mere force of the
imagination and will, and images can be cursed effectu-
ally, and fever, apoplexy, epilepsy, &c., be caused thereby ;
but our scientists have no conception of what a power
the will is, because they have no strong will, and they do
not believe in such things, because they are beyond their
comprehension. ‘The will produces such spirits, and they
can also act upon animals, and it is even easier to affect
animals than to affect men, because the spirit of man is
better able to defend itself than that of an animal.” *

“ Not only may a necromancer thus consciously injure
another person by his evil will and imagination, but

1 Here again is a glorious new field of activity for the enterprising
vivisectionist ; but unfortunately he in whom such evil forms of will-
power (elementals or devils) have come into existence will not get rid
of them easily, and he will be himself the greatest sufferer in the end.

ig

226 PARACELSUS

the spirit of envious, jealous, revengeful, and wicked
persons can, even if they are ignorant of the practices
of sorcery, injure those who are the objects of their
evil will while the body is asleep; for dreams which
come from the spirit are actually enacted, but dreams
which do not come from the spirit are only plays of
fancy.”

“One poison will render another poison harmless,
and thus the effect of the imagination of one person
neutralises the effects of the imagination of another.
If any one can make an image of wax to injure my
body, I may make another image to attract the evil
spell. His image obtains its power by the force of
his faith, and my image obtains its virtue by the
power of my faith; and the injuries inflicted by my
enemy upon the image will leave me unharmed, and
the curses that he heaps upon me will return to him
and leave me unhurt.”

“Tf a person is gloomy and despondent, he ought
not to be left alone, but he ought to have some one
to cheer him up and to explain to him that he must
free himself of his own morbid thoughts. There are
some who believe that it is possible for witches to
pass through doors and to vampirise people; but no
witch can bodily (physically) pass through a closed door
in the way in which this is done by sylphs and pigmies;
they do such things in their astral forms.”

“QO you doubtful man, you Peter of little faith, who
are moved by each wind and sink easily! You are your-
self the cause of all such diseases, because your faith
is so little and feeble, and your own evil thoughts are
your enemies, Moreover, you have hidden within your-
self a magnet which attracts those influences which cor-
respond to your will, and this celestial magnet is of such
power that for more than a hundred or even thousands
of miles, it attracts that which your spirit desires out of
the four elements” (Philos. Occulta).

MEDICINE 227

5. Diseases originating from the Divine Cause (Karma).’

All diseases are the effects of previously existing
causes. Some originate from natural and others from
spiritual causes. Spiritual causes may have been created
by a man during a former existence. For such cases
there is no remedy but to wait patiently until the evil
force is exhausted and the law of universal justice satis-
fied ; for even if the just retribution for our sins can be
evaded at one time, it will only be postponed, and the evil
returns at another time with an accumulation of interest
and with increased force.

“All diseases originating from the above-mentioned
four causes may be cured by the power of the true Faith.
All health and all disease come from God, and in God
is the cure. Some diseases, however, do not directly
come from God, but are natural (although they, too,
come from God indirectly, because Nature is a manifesta-
tion of the power of God), but other diseases are directly
sent by God as a punishment for our sins. Hach disease
is a purgatory, and no physician can know exactly when
or how it will end; the physician is only a servant of
God, who works to accomplish His will. If it is the
will of Providence (Karma) that the patient should still
remain in his purgatory, then will the physician not be
able to help him out of it; but if his time for redemp-
tion has come, then will the patient find the physician
through whom God will send him relief. The physician
may cure the sick by using remedies, but it is God who
makes the physician and the remedy. God does not
perform miracles without man; He acts through the
instrumentality of man, and restores the sick to health
through the instrumentality of the physician, and there-
fore the physician should be in possession of faith (in
harmony with God), so as to be a perfect instrument
through which the will of God can be accomplished,”

1 “The will of God,”

228 PARACELSUS

“He who expects help from medicine or from a phy-
sician is not a Christian, but he is a Christian who hopes
to receive aid from God through the instrumentality of
man. God is the first and most potent physician; human
physicians are only His deputies. Call not for help to
the personal self of any man, but ask it from God acting
through man, and He will cause you to find the physician,
if it is well for you that you should receive aid; or He
may aid you through the power within yourself, provided
you are holy or a physician yourself.”

“Two kinds of punishment (Karma) are waiting for
the sinner. One takes place during his life, the other
one after his death. Those sins which are not expiated
after death will produce certain effects in our next life.
God is the master of Nature, and the physician is her
servant, and let no physician fancy that he can be a
master of Nature unless he is a servant of God.”

“There are two ways of practising the medical art:
the first is to employ art; the second is to employ tancy.
The former means the employment of observation, reason,
knowledge, experience, and wisdom ; the latter is the pro-
duct of speculation, self-conceit, preconceived opinions,
and ignorance. ‘Those who are wise will know which way
to choose” (De Ente Dei).

“No physician should presume to know the hour of
recovery in such cases, because it is not given to man to
judge of the offence of another, and the inner temple
contains mysteries in which no uninitiated stranger is
permitted to pry. If the trial is over, God will send the
physician. Ifa patient recovers by following the advice
of a physician, it is a sign that the physician has been
sent by God; but if no recovery takes place, God did not
send the physician. Nothing in the world happens with-
out a cause, The ignorant physicians are the servants of
hell, sent by the devil to torment the sick; but the true
physician is God. God does nothing in an unnatural
manner, and if He produces wonders, He produces them

Te eS ee lll ee =

MEDICINE 229

through human agencies. God does not go about prac-
tising medicine or come to see a patient; if He comes to
him, He comes in the shape of a man. If a town pos-
sesses a good physician, people may look upon him as a
blessing from God; but the presence of an ignorant or
greedy doctor is a public calamity and a curse to all.
But all bodily diseases will be cured at the legitimate
hour, when the battle of life is ended and the angel of
death opens the portal to the eternal’ kingdom of rest.” *

THe PRAcTIcCE oF MEDICINE

As there are five causes of diseases, so there are five
different ways of removing them, and therefore five classes
of physicians :—

“1, Natwrales—i.e., those who treat diseased conditions
with opposite remedies; for instance, cold by warmth,
dryness by moisture, &c., according to the principle,
Contraria contrariis curantur. To this class belonged
Avicenna, Galen, &c.” (Allopathy, Hydrotherapie, &c.).

“2. Specifici—Such as employ specific remedies, of
which it is known that they have certain affinities for
certain morbid conditions. To this class belong the
Empirics” (Homeopathy).

1 The word eternal does not signify a time without end, but a state in
which time is not measured, and in which it therefore does not exist.

2 A misunderstanding of the doctrine of Karma may give rise to an
erroneous belief, which may be productive of serious harm, There are
great numbers of religious fanatics in the East, and some in the West,
who would not make an attempt to pull a person out of a burning house,
even if they could easily do so, because they believe that if it is ‘‘ the
will of God,” or his Karma, that he should perish in the fire, it would be
wrong to interfere with that law, and to frustrate the purpose of God.
They should remember that if it was the will of God which caused such
a person to fall into danger, it must also have been the will of God which
sent them near, and enabled them to save; and if they neglect to do
their duty and suffer him to perish, they are arrogating to themselves the
prerogatives of gods. They then act against the law, and will become
responsible for their act. God acts through man, and a man who does
not respond to His call, and refuses to obey the Divine command, spoken
within his heart, is a useless instrument, and will be rejected.

230 PARACELSUS

“ 3. Characterales,—The physicians of this class have
the power to cure diseases by employing their will-
power ” (Magnetism, Suggestion, Mind-Cure).

“4. Spirituales.—The followers of this system have
the power to employ spiritual forces, in the same sense
as a judge has power over a prisoner in the stocks, because
he is in possession of the keys. Such a physician was
Hippocrates” (Hypnotism, &c.).

“5. Mdeles—i.e., those who cure by the power of Faith,
such as Christ and the apostles” (Magic).

“ Among these five classes, the first one is usually the
most orthodox and narrow-minded, and rejects the other
four for not being able to understand them.”

“From each of the five causes of diseases all kinds of
diseases may spring, and each kind of disease can there-
fore be divided into five classes, according to its cause,
There are consequently five kinds of plague and five
kinds of cholera, five kinds of dropsy or cancer, &c. If,
for instance, a plague appears, the Naturales will say it
is caused by a disorganisation of the bodily structures,
while the Astrologer will say it is caused by a certain
constellation of planetary influences; but there may be
three more causes which produced that epidemic, and
which will determine its character. Moreover, each
disease may manifest itself in two ways, one of which
belongs to the department of Medicine, the other one
to the department of Surgery. That which radiates from
the centre (constitutional diseases) belongs to Medicine;
that which is localised—.e., circumscribed or confined
to a certain locality—belongs to Surgery.’

“Hach physician, no matter to which sect he belongs,
should know the five causes of diseases and the five
methods of treatment; but each method is in itself
sufficient to cure all diseases, no matter from what cause
they originate ” (De Entibus Morbosom).

1 The word “surgery” is here applied in a sense somewhat different
from its modern acceptation.

MEDICINE 231

“No knowledge is perfect unless it includes an under-
standing of the origin—ze., the beginning; and as all
of man’s diseases originate in his constitution, it is neces-
sary that his constitution should be known, if we wish
to know his diseases.”

THE THREE SUBSTANCES

“The Bible tells us that Man is made out of nothing ;
that is to say, his spirit, the real man, is from God, who
is not a thing, but the eternal reality; but he is made
into three somethings or ‘substances, and these three
constitute the whole of Man: they are himself, and he
is they, and from them he receives all that is good or
evil for him. Every state in which man can possibly
enter is determined by number, measure, and weight.”
The “Three Substances” are the three forms or modes
of action in which the universal primordial Will is
manifesting itself throughout Nature, for all things are
a Trinity in a Unity. The “ Salt” represents the prin-
ciple of corporification, the astringent or contractive and
solidifying quality, or, in other words, the body; the
“ Sulphur” represents the expansive power—the centri-
fugal force, in contradistinction to the centripetal motion
of the first quality—it is that which “burns,” 1.¢., the
soul or light in all things; and the “ Mercury” is the
Life, i.¢., that principle or form of will which manifests
itself as life, or consciousness and sensation. Each of
these forms of will is an individual power;* nevertheless
they are substantial, for “matter” and “force” are one,
and originate from the same cause. The three sub-
stances, held together in harmonious proportions, consti-
tute health; their disharmony constitutes disease, and
their disruption death.

“These three substances should be practically known

1 So are light, heat, electricity, &c. Each of them is an individual, and
nevertheless universally existing, energy.

232 PARACELSUS

to the physician, for his usefulness does not consist in
merely possessing theoretical knowledge, but in his ability
to restore health. He must learn to know these sub-
stances by studying the light of Nature, not by seeking
them in his own imagination; he should become able
to see Nature as she is, and not as he or others may
imagine her to be. His art should be baptized in the
fire; he must have himself been born from the fire, and
tested in it seven times and more. No one is born a
physician out of himself, but out of the light of Nature,
and this light is the great world. He should pass through
the examination of Nature and know her laws. He
should not seek for wisdom in his own fancy, but in
the light of Nature, and from the ability to recognise
this light springs the true science. Not in the books,
but in the light of Nature is to be found true wisdom
and art, theory and practice; but those who cannot find
wisdom in that light, and seek for it in their own fancy,
will continually err.” +

“There is nothing in man which would naturally cause
him to be a physician. He has the capacity to collect
ideas intellectually, but this alone does not constitute
art. This faculty is like an empty box, useful only to
store up useful things. Let us look at two examples:
the glass-maker and the carpenter. The glass-maker
did not learn his art from himself, he found it in the
light of Nature, for Nature showed him how to melt the
materials by means of the fire, and discovered the glass
for him; but a carpenter who builds a house constructs
it according to his own ideas, provided he has the neces-
sary materials. A physician may have the necessary
materials—+.e¢., the patient and the remedies—but he is
not a true physician as long as he has not the true

1 Sankaracharya says: “The first necessary requisite for the attain-
ment of real knowledge is the possession of the power to distinguish the
enduring (spirit) from the non-enduring (matter).” That which hinders
man to see the truth is the delusion of “ self.”

MEDICINE 233

knowledge as to how and when and why they must be
applied. The glass-maker is taught by Nature, the
carpenter follows his own fancy; the former is taught
by the fire, and the true physician receives from the fire
of Nature his wisdom and his art—+.e., his experience.
This is his true approbation.” *

“The ignorant refuse to follow Nature, and they fol-
low their own fancies. Understanding is twofold. One
understanding comes from experience, the other from
aptitude; the former, again, is twofold, and is based
either upon the understanding of the law or merely
upon haphazard experiment. The former is the one
upon which true medicine rests, and implies the know-
ledge of the three substances ; the other is merely suppo-
sition and error, for a haphazard experiment may succeed
once and fail at another time.”

“ We should not follow in the footsteps of persons, but
in the footsteps of Nature; we should not act on account
of hearsay, but on account of our own understanding.
The first man who learned anything useful was taught
by Nature; let Nature teach us as she taught him. If
my art is to be based upon a firm foundation, it must
be based upon my own understanding, not upon that of
another man. A physician should have God before his
eyes, visibly and tangible; he should see the truth, not
shadowy or as in a dream, but tangible and without any
doubt. Our science should be based upon our own
perception of truth, not upon mere belief or opinion.
Information received from men can only assist us in
forming opinions, but it constitutes no knowledge. True
knowledge consists in a direct recognition of the real,
and is taught by Nature herself.”

1 The true physician acts in harmony with natural laws; the quack
tries to oppose Nature by means of his own inventions, The true physi-
cian will aid Nature to throw off the germs of disease ; the quack will try
to force Nature to retain the poison and to prevent its outward manifes-
tation. (Compare William Tebb, “ Leprosy and Vaccination.” London,
1893.)

234 PARACELSUS

“As far as the patient is concerned, there are three
things required of him to effect a cure: his disease
should be a natural one,' he should have a certain
amount of will, and a certain amount of vital energy.
If these conditions are not present, no cure can be
effected ; for even Christ could not benefit those who
were not receptive of His power. This power is Faith,
and it should be present in the patient as well as in the
physician. Christ did not say to the sick, ‘I cured thee,
but He said, ‘ Thy faith made thee whole.’ It is not the
physician who heals the sick, but it is God who heals
him through Nature, and the physician is merely the
instrument through which God acts upon the nature of
the patient. The patient should therefore have faith in
God and confidence in his physician. God acts accord-
ing to universal law, and makes no exceptions in special
cases ; but all power comes from God, and may be guided
properly or its action impeded by the physician. God
kills no one; it is Nature which causes people to die.
God is Life, and the physician in whom the power of
God is manifest will be a fountain of life and health to
the sick. To God belongs the praise, and to man the
blame. Those who attempt to cure diseases by their
own power, without recognising the eternal source of all
power, will never know the deeper mysteries of Nature.
They deal with lies, and do not perform the will of God ;
and if they murder their patients, it is they themselves
who are responsible for it.”

“Those who attempt to cure the sick by means of what
they learn in books, and without using their own judg-
ment, are like the foolish virgins mentioned in the Bible, —
who wasted the oil from their lamps, and tried to borrow
light from others. Those whose minds are open for the
reception of the truth, who are charitable to all, who love
their art for its own sake, and seek to do the will of God,
without any thought of self, they belong to my school,

1 Not due to unexhausted Karma.

MEDICINE 235

and are my disciples. They will be taught by the light
of wisdom, and God will perform His miracles through
their instrumentality ” (De Virtute Medici).

ARCANA (MYSTERIES)

Why is the practice of medicine of Theophrastus Para-
celsus almost incomprehensible to the modern prac-
titioner? It is because the latter seeks to treat the
diseased organs themselves, which are as such merely
the external effects of internal causes, and he knows of
no other way to act upon them except by mechanical
or chemical means; while the method of treatment of
Paracelsus, by means of which he made the most wonder-
ful cures, is to change the interior spiritual causes from
which the outward effects grow ; to treat the very essences
out of which corporeal organs become crystallised, and
to supply them with the power of vitality of the quality
which they require. To accomplish this, deep insight
into the causes of disease, spiritual perception, spiritual
knowledge, and spiritual power are needed, and these
qualities belong not to that which is human in man, but
to the light. of the spirit which shines into him. For this
reason the Arcana of Paracelsus have been universally
misunderstood, and it is believed even to this day that
his ‘secret remedies’ were certain compounds which he
concocted, and which might be prepared by any apothe-
cary, if he were put in possession of the prescriptions for
them. This is, however, not the case. A prescription
that might be learned from books is not an Arcanwm ;*
a secret that might be communicated intellectually from
one person to another is not a dwwine or spiritual mystery.
A cow can give birth to nothing else but a calf, a monkey

1 An Arcanum is incorporeal and indestructible of eternal life, super-
human and beyond Nature. In us is the Arcanwm Det and the Arcanum
Nature ; the Arcanum is the virtue of a thing in its highest potency ; the

Arcanum Hominis is that power of man which is eternal in him” (Archi-
doxes, De Arcamnis).

236 PARACELSUS

cannot produce a man; neither can he who has not him-
self been reborn in the spirit produce or endow things
with spiritual power. Man must himself be that which
he desires to produce.

We do not blame those who, not being spiritual, are
unable to grasp spiritual truths; we only reject the con-
ceit of those who, not being capable to see the true light,
dogmatically deny its existence.

Even of the direct disciples of Paracelsus, few only
were able to see the truth clearly. He says: “ Twenty-
one of my servants have become victims of the execu-
tioner (the illusions of this world, false reasoning). May
God help them! Only a few have remained with me”
(Denfensio, vi.).

“The first Arcanum is the Mercurius vivus; the
second, the Prima Materia; the third is the Lapis
Philosophorum ; and the fourth, the Zinctwra. These
remedies are rather of an angelic than of a human
character” (Archidomes, iv.).

If the will of God acting within Nature could create
a world, surely the same divine will, acting within man,
can cure all diseases; but only that will which is active
in man, not that which is outside of him, can act within
his organisation; and before a man becomes able to
send his soul within the soul of another person, his own
will must become godlike and free. A “hypnotiser”
merely paralyses the will of a weak-minded person and
induces a kind of dream; but the magic power of the
true Adept is the power of God acting through him.
Such powers do not belong to that which is mortal in
man, but to that which is divine, and therefore those
who wish to graduate in the school of Paracelsus and
follow his example will have to outgrow their self-
conceit and become regenerated in the spirit of divine
wisdom, which is the realisation of truth.

“We are not intent upon showing our feelings and
thoughts, mind and heart, to idiots and fools, and we

MEDICINE : 237

protect ourselves, therefore, by a good wall, to whose door
only the wise ones possess the key. If you have the
proper understanding, you will comprehend it and act
accordingly ; but if you are deficient in your knowledge
or in its practical application, you will also be without
all the planets, stars, and signs” (Calum Philos.).

Norr.—The above-named Arcana may, although imperfectly, be
described as follows :—

Merewrius vivus.—Spiritual Intelligence, Divine Self-conscious-
ness, Wisdom.

Prima Materia.—The Logos in its aspect as the substance and
essence of all things, the “ Word” (Akasha).

Lapis Philosophorum.—The spiritual man himself, having attained
self-knowledge.

Tinctura.—The power of divine love, it being identical with
divine wisdom.

VIII. ALCHEMY AND ASTROLOGY

ALCHEMY and Astrology are sciences which are at the
present time very little understood, because they deal
with spiritual things, which cannot be known to persons
who are not in the possession of spirituality. Chemistry
deals with physical matter; alchemy deals with their
astral principles. Astronomy deals with the physical
aspect of the bodies of planets and stars; astrology deals
with the omnipresent psychic influences which their
souls exert upon each other, and upon the Microcosm
of man.

Chemistry is a science that may be learned by any
one who has ordinary intellectual capacities, and a
certain amount of skill required for its practical appli-
cation. Astronomy may be studied by any one who is
able to comprehend mathematics and possesses logic
and physical sight. Alchemy is an art which cannot
be understood without spiritual or soul knowledge. As-
trology is incomprehensible to those who cannot realise
the true character of the stars. The books treating of
alchemy and astrology will easily be understood by
persons who know the things of which they treat, but
to those who are not in possession of such knowledge
they will be incomprehensible,

Everything in Nature has a threefold aspect. The
highest aspect of alchemy is the regeneration of man
in the spirit of God out of the material elements of his
physical body. ‘The physical body itself is the greatest
of mysteries, because in it are contained in a condensed,
solidified, and corporeal state the very essences which go

to make up the substance of the spiritual man, and this
238

ALCHEMY AND ASTROLOGY 239

is the secret of the “ Philosopher's Stone.’ The sign in
which the true alchemist works is the Cross, because
man roots with his material elements in the earth, pene-
trates with his soul through the animal forces of Nature,
while his higher nature reaches above the animal creation
into the realm of immortality.

The next aspect of alchemy is the knowledge of the
nature of the invisible elements, constituting the astral
bodies of things. Hach thing is a trinity having a body
and a spirit held together by the soul,’ which is the cause
and the law. Physical bodies are acted upon by physical
matter; the elements of the soul are acted upon by the
soul, and the conscious spirit of the enlightened guides
and controls the action of matter and soul. By the
power of the spirit material elements may be sublimated
into invisible elements, or invisible substances be coagu-
lated and become visible. Instances of this may be
occasionally seen in “ spiritualistic séances,” although in
such cases the alchemist who produces them is invisible.

The lowest aspect of alchemy is the preparation, puri-
fication, and combination of physical substances, and
from this science has grown the science of modern
chemistry, which in its present state is a great advance-
ment over the lower aspect of old chemistry, but which
has lost sight entirely of the higher aspects of Nature.
A higher advancement of the science of chemistry will
bring it again into contact with alchemy. Chemistry
decomposes and recombines material substances in certain
proportions ; it purifies simple substances of all foreign
elements, and leaves the primitive elements unchanged ;
but alchemy changes the character of things, and raises
them up into higher states of existence. To exercise
this power, not mere mechanical labour, but artistic skill
is required, ‘A person who composes a chemical pre-
paration by manual labour and according to certain rules

1 “Hermes said that the soul alone is the medium by means of which
spirit and body are united” (Generat. Rerum., i.),

240 PARACELSUS

is a chemist; the weaver who manufactures a cloth, and
the tailor who makes a coat, may be called alchemists,
because neither clothes nor coats are grown by Nature.
The chemist imitates Nature, the artist surpasses her;
the labourer lends his hands to Nature, so that she may
accomplish something through him. ‘The artist makes
use of the material with which Nature provides him,
and develops something that exists germinally in Nature.
The painter who daubs a wall is a chemist; his work
requires skill, but no genius. The artist who composes
a picture is an alchemist, because he embodies an idea,
and puts his own character into his work.” To under-
stand correctly the meaning of the words alchemy and
astrology, it is necessary to understand the intimate
relationship and the identity of the Microcosm and Mac-
rocosm, and their mutual interaction. All the powers of
the universe are potentially contained in man, and man’s
physical body and all his organs are nothing else but
products and representatives of the powers of Nature.
The Microcosm and Macrocosm may not only “be com-
pared together,” but they are really and actually essen-
tially one in their power, and one in the constitution of
their elements.’ “If I have ‘manna’ in my constitution,
I can attract ‘manna’ from heaven. ‘Melissa’ is not
only in the garden, but also in the air and in heaven.
‘Saturn’ is not only in the sky, but also deep in the
earth and in the ocean. What is ‘Venus’ but the
‘ Artemisia’ that grows in your garden? What is ‘iron’
but ‘Mars’? That is to say, Venus and Artemisia are
both the products of the same essence, and Mars and
iron are both the manifestations of the same cause.
What is the human body but a-constellation of the same
powers that formed the stars in the sky? He who
knows what iron is, knows the attributes of Mars. He
who knows Mars, knows the qualities of iron. What

1 “¢ Man, being the son of the Microcosm, has in. him also all the mineral
elements” (De Peste).

ALCHEMY AND ASTROLOGY 24!

would become of your heart if there were no sun in the
universe? What would be the use of your ‘ vasa sperma-
tica’ if there were no Venus? ‘To grasp the invisible
elements ; to attract them by their material correspond-
ences; to control, purify, and transform them by the
living power of the Spirit——this is true alchemy”
(Paragran. i.).

THe SEVEN PLANETS

The “Seven Planets” are the Seven Principles which
constitute the universe, and which are at least “poten-
tially” contained in everything. Paracelsus speaks of
them in a very mystical language, as follows :-—

“There are seven elementary powers or principles—
four lower ones belonging to mortal and changeable
things (Sthula sharira, Linga sharira, Prana, and Kama),
and a trinity of celestial power (Atma Buddhi Manas),
which is also called the quwinta essentia. The four
elements (lower principles) can in no way interfere
with the quinta essentia. The heavenly and the hellish
power is not obedient to the four elementary powers,
but each section stands for itself” (De Mercurio, vol. vi.
p. 378). |

This goes to show that to the spiritual kingdom be-
longs a state of consciousness different from the lower
states of consciousness, and having nothing in common
with them. Spirituality is, therefore, not to be con-
sidered as a state of high intellectual development, but
it is an awakening to an entirely different and higher
state of consciousness, which may take place in persons
of high intellectual development, but far oftener in those
who are unsophisticated and of a simple mind,

The “Seven Planets” are equally mysteriously de-
scribed in his “ Ccoelum Philosophorum ” :—

os ae Mercury. Wisdom; %.e., the knowledge of the
soul that realises the truth, and which has nothing to do

Q

242 PARACELSUS

with the action of the intellect, that consists in collecting
and comparing ideas. “All things are hidden within
all things. One of them is their concealer, and at the
same time their body and vehicle, external, visible, and
movable. All things are revealed within this vehicle,
for it is a corporified spirit; but the spirit thereof has
no name.” ‘Translated into modern language this means :
“Mercury represents divine wisdom. The whole of
Nature is a vehicle and visible manifestation of the wisdom
of God; but God Himself cannot be described. He is
the universal life, the root of all consciousness and know-
ledge, and the will of divine wisdom.”

2. Y% Jupiter. Universal primordial substance and
power. “Within the body of Jupiter are contained all
the other six metals in a spiritual state, each always
still deeper hidden and more remote than the one that
precedes.” This means that, of all the seven principles,
each contains the other six either actively or potentially.
Thus, even within a stone or an oyster there is a hidden
spark of divinity, such as may become conscious and mani-
fest in the constitution of man.

3. ¢ Mars. Universal energy. Thewill. “ Mars, owing
to its combative energy, is enabled to gain glory and to
assume the place of the king. Care will have to be taken
that he does not become captured. We must see how
we can raise him up and combine © and ( with } in the
place of Mars.” ‘This indicates that we should seek to
attain a powerful will, but avoid letting that will become
subservient to matter (hk). This is done by combining
our imagination (() with wisdom (©).

4. & Venus. Love, identical with Knowledge; because
true love is the spiritual recognition of the true self.
“The six other metals have formed a corruptible external
body with the quality of Venus ; but all combustible things
can be changed by the power of fire.” This is to say
that human love is at present bound up with many im-
purities, but when the true fire of love awakens, these

ALCHEMY AND ASTROLOGY 243

impurities will burn away and leave us in possession of
unadulterated wisdom.

5. 2 Saturn. The Life-principle. Saturn says: “ My
six brothers have relegated me and expelled me from
the spiritual kingdom. They have forced me to live in
a corruptible form. Ihave to submit to be that which
they refuse to be. My body is attracted to the earth, so
that everything I embrace becomes earthly ; but it would
not be well for the world to know all the virtue hidden in
me and all that I may accomplish.” This means that the
human mind (Manas) is the connecting-link between spirit
and matter. If the inquisitive scientist were to know
the divine life within his own constitution, and could
develop it before he has attained innocence and virtue,
he would become an incarnate devil instead of a god.

6. © Luwna—Moon. Imagination. “The principal
thing to know in regard to Zwna is its origin. It is the
seventh metal, containing the six others in a spiritual
state, and it is externally corporeal and material.” This
goes to show that wna, in its external aspect, means
matter with its phenomena, which are always illusive as
long as we do not know their true origin. If we wish
to gain absolute knowledge of all things in Nature, we
must attain the knowledge of God.

7. © Sol—Sun. The Life, or Wisdom. “It is pure
fire, and has within itself all the other six metals (prin-
ciples).” Everything that exists is a manifestation and
product of the one life in the universe, from which all
things receive their vitality and powers; “ for that which
is visible is merely the vehicle, but the element therein is a
spirit, and lives in all things as the soul lives in the body.
This is the prima materia of the elements, invisible and in-
comprehensible, but nevertheless present in all; for prima
materia is nothing else than the life itself in all creatures.
That which is without life is no longer an element, but
within the wltima materia, wherein is contained neither
virtue nor energy ” (Philosophia ad Athenienses, vol, viii.).

244 PARACELSUS

The above extracts will be quite sufficient to show
that the modern method of thinking scientifically, which
deals only with external phenomena, and with comparing
opinions referring to them, is quite insufficient for our
initiation into the mysteries of alchemy, and that this
study requires a mind capable to look upon the world
not as being made up of many separate pieces, but as
one great and indivisible organism, pervaded by co-exist-
ing spiritual powers, whose outward manifestation is the
realm of phenomena. Alchemy studies not merely phe-’
nomena, but it is the science of the soul of all things.

What does material science know about things of
the soul? Chemistry is a science which deals with the
chemical combination, separation, and recombination of
- physical substances. Alchemy deals with the purifi-
cation and combination of astral elements, and with
the development of lower forms and lower states into
higher ones. By chemistry we may purify physical
substances from all foreign elements, and divest them
of physical impurities, but their own element will not
be changed. By alchemy we raise a principle into a
higher and purer state of development. The processes
in Nature by which combinations and decompositions
of matter take place, such as putrefaction, caused by the
contact of a substance with air, and the chemical com-
binations of two or more substances coming into contact
with each other, are chemical processes. The growth of
a tree out of a seed, the evolution of worlds, the develop-
ment of precious metals out of an apparently worthless
matrix, the growth of a foetus, the development of an
animal or a human being, &c., are alchemical processes,
because life itself enters into these processes, as a factor,
and they would not take place without the action of
life.”

1 Johannes Tritheim, Abbot of Spanheim, one of the greatest alchemists,
theologians, and astrologers, a learned and highly esteemed man, makes
some remarks in his book (printed at Passau, 1506) that may help to

ALCHEMY AND ASTROLOGY 245

Planets are states of mind, and as the mind has a
higher and a lower aspect, consequently each planet has
its two aspects correspondingly.

Mercwry in its higher aspect is the smybol of wisdom,
in its lower aspect that of the intellect.

Jupiter in its higher aspect represents majesty, in its
lower aspect energy.

throw some light on the perplexing subject of alchemy. He says: ‘‘ The
art of divine magic consists in the ability to perceive the essence of things
in the light of Nature, and by using the soul-powers of the spirit to
produce material things from the unseen universe (A’kasa), and in such
operations the Above (the Macrocosm) and the Below (the Microcosm)
must be brought together and made to act harmoniously. The spirit
of Nature is a unity, creating and forming everything, and by acting
through the instrumentality of man it may produce wonderful things,
Such processes take place according to law. You will learn the law by
which these things are accomplished, if you learn to know yourself. You
will know it by the power of the spirit that is in yourself, and accomplish
it by mixing your spirit with the essence that comes out of yourself. If
you wish to succeed in such a work you must know how to separate spirit
and life in Nature, and, moreover, to separate the astral soul in yourself
and to make it tangible, and then the substance of the soul will appear
visibly and tangibly, rendered objective by the power of the spirit. Christ
speaks of the salt, and the salt is of a threefold nature. Gold is of a
threefold nature, and there is an ethereal, a fluid, and a material gold.
It is the same gold, only in three different states ; and gold in one state
may be made into gold in another state. But such mysteries should not
be divulged, because the fool and scoffer will laugh at it, and to him who is
covetous they will be a temptation.”

[Notice.—I wish to warn the reader, who might be inclined to
try any of the alchemical prescriptions contained in this book,
not to do so unless he is an alchemist, because, although I know
from personal observation that these prescriptions are not only
allegorically but literally true, and will prove successful in the
hands of an alchemist, they would only cause a waste of time
and money in the hands of one who has not the necessary quali-
fications. A person who wants to be an alchemist must have in
himself the “magnesia,” which means the magnetic power to
attract and “coagulate” invisible astral elements. This power is
only possessed by those who are “Initiates.” Those who do not
know what this expression means are not “reborn” (or initiated),
and it cannot be explained to them. But he who is initiated will
know it, and needs no instruction from books, because he will know
his instructor. ]

246 PARACELSUS

Mars represents spiritual power, but also in its lower
aspect strength of passion, &c.

Venus in its higher aspect is divine love, identical
with self-knowledge ; in its lower aspect, desire.

Saturn is the life in the universe, and in another
aspect it represents matter.

The Sun is the fountain of all life. The spiritual
sun is the symbol of spiritual life and immortality, the
physical sun the source of vitality.

The Moon in its higher aspect represents spiritual
substance, the glorified soul; in its lower aspect it is
the symbol of imagination and fancy.

“Separation is the cause of existence, the birth of
things from the Mysteriwm magnum. It is the greatest
wonder known to practical philosophy; it is a divine
art. He who can attract things out of the Mysterium
magnum (A’kaésa) is a true alchemist.” This power is
possessed only by those who are spiritually developed.*
Nature continually exercises that art through the organis-
ing power of the invisible astral body. “As the fowl
produces a chicken with wings and legs out of the
small microcosm contained in the shell of an egg, so
the arcana of Nature are ripened by the processes of
alchemy. Natural alchemy causes the pear to ripen, and
produces grapes on a vine. Natural alchemy separates
the useful elements from the food that is put into the
stomach, transforms it into chyle and blood, into muscles
and bones, and rejects that which is useless. A physician
who knows nothing of alchemy can only be a servant of
Nature, however well he may be versed in the science
of external things; but the alchemist is her lord. If
the physician cannot infuse vitality into decaying parts,
he cannot effect a cure, but must wait until Nature
accomplishes the task; but he who can guide the power
of life can guide and command Nature.”

Spiritual development is not dependent on intellectual acquirements,

and there are sometimes persons that are ignorant in worldly things, but
who nevertheless possess great spiritual powers.

ALCHEMY AND ASTROLOGY 247

Alchemy is described by Paracelsus as an art in
which Vulcan (the fire of Nature) is the active artist.
By this art the pure is separated from the impure, and
things are made to grow out of primordial matter
(A’kasa). Alchemy renders perfect what Nature has
left imperfect, and purifies all things by the power of
the spirit that is contained in them.

Satt, SuLPHUR, AND MERCURY

“ All things (man included) are composed out of three
substances, and all things have their number, their
weight, and their measure. Health exists when the
three substances constituting a thing preserve their
normal proportion of quantity and quality; disease re-
sults if this proportion becomes abnormal. ‘These three
substances are called Sulphur, Mercury, and Salt.’ These
three substances are not seen with the physical eye, but
@ true physician should see them nevertheless, and be
able to separate them from each other. That which is
perceptible to the senses may be seen by everybody
who is not a physician; but a physician should be able
to see things that not everybody can see, There are
natural physicians, and there are artificially made physi-
cians. The former see things which the latter cannot
see, and the others dispute the existence of such things
because they cannot perceive them. They see the
exterior of things, but the true physicians see the in-
terior. The inner man is the substantial reality, while
the outer one is only an apparition, and therefore the
true physician sees the real man, and the quack sees only
an illusion.”

“The three substances are held together in forms

1 This does not, of course, refer to the chemical substances known to us
by these names, ‘No one can express or sufficiently describe the virtues
contained in the three substances; therefore every alchemist and true

physician ought to seek in them all his life unto his death ; then would
his labour surely find its just reward” (De Morte Rerum).

248 PARACELSUS

by the power of life. If you take the three invisible
substances and add to them the power of life, you will
have three invisible substances in a visible form. The
three constitute the form, and become separated only
after the power of life deserts them. They are hidden
by life, and joined together by life. Their combined
qualities constitute the qualities of the form, and only
when life departs their separate qualities become mani-
fest. If the three are united in due proportions, health
exists in the form; but if they become separated, the
one will putrefy and the other will burn. Man does not
see the action of these three substances as long as they
are held together by life, but he may perceive their
qualities at the time of the destruction of their form.
The invisible fire is in the sulphur, the soluble element
in the salt, and the volatile element in the mercury.
The fire burns, the mercury produces smoke, and the salt
remains in the ashes; but as long as the form is alive
there is neither fire, nor ashes, nor smoke.” ?

1 “The sophist says that nothing living can come out of dead sub
stances, but no substance is dead, and they know nothing about the
alchemical labour. The death of a man is surely nothing but the
separation of the three substances of which his body is composed, and
the death of a metal is the taking away of its corporeal form” (De Morte
Rerum).

2 “The three Substances are three forms or aspects of the one uni-
versal will-substance out of which everything was created; for the un-
manifested Absolute in manifesting itself reveals itself as a trinity of
cause, action, and effect; father, son, and the holy ghost; body, soul,
and spirit. ;

‘It is therefore, above all, necessary that we should realise the
nature of the three Substances as they exist in the Macrocosm and
recognise their qualities, and we shall then also know their nature and
attributes in the Microcosm of man. That which burns and appears
fiery to the eye is the Sulphur, it is of a volatile (spiritual) nature;
that which is of a material nature is the Salt; and the Mercwry is that
which may be sublimated by the action of the fire. It is invisible in
its condition of Prima materia, but in its ultimate state it may be seen;
and as the whole constitution of man consists of these three Substances,
consequently there are three modes in which diseases may originate,
namely, in the Sulphur, in the Mercury, or in the Salt, As long as
these three Substances are full of life they are in health, but when they

ALCHEMY AND ASTROLOGY 249

“There are hundreds of different kinds of salt,
sulphur, and mercury in the universe and in the
human system, and the greatest arcana (potencies)
are contained in them. All things are hidden in
them in the same sense as a pear is hidden in a pear-
tree and grapes in a vine. The superficial observer
sees only that which exists for his senses, but the
interior sight discovers the things of the future. A
gardener knows that a vine will produce no pears,
and a pear-tree no grapes. The ignorant speak of
heat and cold, of dryness and moisture, of sweetness
and acidity, of bitterness and astringency, without
knowing the cause that produces such qualities; but
the wise recognise in them the qualities of the stars”
(Paragranum).

“ Let no one be so foolish as to imagine that Alchemy
can easily be understood and be made common property.
If you want to make the sphere of Saturn run in
harmony with earthly life, you may put all the planets
therein. Of Zwna, however, you must not take too
much; only a little. Let it all run until the heaven
of Saturn entirely disappears; then will the planets
remain. ‘They will have died in their corruptible bodies
and taken an incorruptible perfect body. This is the
life and spirit of heaven which causes the planets to
live again and become corporified as before” (Calum
Philosophorum).

The remedy by which, according to Paracelsus, rejwve-
nation (regeneration) could be accomplished is something

become separated disease will be the result, Where such a separation
begins there is the origin of disease and the beginning of death, There
are many kinds of Sulphur, of Mercury, and of Salt; that which belongs
to Sulphur should be made into Sulphur, so that it may burn; what
belongs to Mercury should be made to sublimate and ascend; what
belongs to Salt should be resolved into Salt.”

“To explain the qualities of the three Substances it would be neces-
sary to explain the qualities of the Prima materia ; but as. the Prima
materia mundi was the Fiat (Logos), who would dare to attempt to
explain it?”

260 PARACELSUS

entirely different from what it has been supposed to
be by his critics. It is not a compound of chemical
substances, but an Arcanum, “an invisible fire, which
destroys all diseases” (T%nct. Phys. vii.). “The Materia
Tincture is the greatest treasure in the world.” *
Paracelsus was an enemy of endless prescriptions, and
of all the daubing and greasing, quackery and nasti-
ness, connected with the apothecaryship of his time.
He says: “What shall I say to you about all your
alchemical prescriptions; about all your retorts and
bottles, crucibles, mortars, and glasses; of all your
complicated processes of distilling, melting, cohibiting,
coagulating, sublimating, precipitating, and filtering; of
all the tomfoolery for which you throw away your time
and your money? All such things are useless, and the
labour for it is lost. They are rather an impediment
than a help to arrive at the truth.” But he was a
practical alchemist. In the preface to his work entitled
“Tinctura Physica” he says: “I have a treasure buried
at the hospital at Weiden (Friaul), which is a jewel of
such a value that neither Pope Leo nor the Emperor

1 The “tinctura physicorum” is a great alchemical mystery. Hermes
Trismegistus of Egypt, Orus of Greece, Hali, an Arab, and Albertus
Magnus of Germany were acquainted with it. It is also called the Red
Lion, and is mentioned in many alchemical works, but was actually
known to few. Its preparation is extremely difficult, as there is the
presence of two perféctly harmonious people, equally skilful, necessary
for that purpose. It is said to be a red ethereal fluid, capable of trans-
muting all inferior metals into gold, and having other wonderful virtues.
There is an old church in the vicinity of Kenysten, a town in the south
of Bavaria, where this tincture is said to be still buried in the ground.
In the year 1698 some of it penetrated through the soil, and the pheno-
menon was witnessed by many people, who believed it to be a miracle,
A church was therefore erected at that place, and it is still a well-known
place of pilgrimage. In regard to the material (if it may be so called)
used for the preparation of this great medicine, Paracelsus says: “ Be
careful not to take anything from the lion but the rose-coloured blood,
and from the white eagle only the white gluten. Coagulate (corporify)
it according to the directions given by the ancients, and you will have the
tinctura physicorum. But if this is incomprehensible to you, remember
that only he who desires with his whole heart will find, and to him only
who knocks strong enough the door shall be opened.”

ALCHEMY AND ASTROLOGY 251

Carolus could buy it with all their wealth, and those
who are acquainted with the spagyric art (alchemy) will
confirm what I say.”?

“True Alchemy which teaches how to make C or
© out of the five imperfect metals, requires no other
materials, but only the metals. The perfect metals
are made out of the imperfect metals, through them
and with them alone; for with other things is Luna
(phantasy), but in the metals is Sol (wisdom).”

CHARMS

The power of certain substances to absorb and to
retain certain planetary influences is used for the purpose
of investing them with occult qualities. Pure metals
may be used by the alchemist for that purpose, and in
this way amulets, “magic mirrors,” and other things
that will produce magic effects are prepared. Para-
celsus says :—

“The compositions of the astra of metals produce
wonderful effects. If we make a composition of seven
metals in the proper order and at the proper time, we
will obtain a metal which contains all the virtues of the
seven. Such a composition is called ‘electrum.’ It
possesses the virtues of the seven metals that enter
into its composition, and the electrum is one of the
most valuable preparations known to secret science.
The ordinary metals cannot be compared with it on
account of its magic power. A vessel made of the
electrum will immediately indicate it, if any poisonous
substance has been surreptitiously put into it, because
it will begin to sweat on its outside.”

“Many wonderful things can be made of this elec-
trum, such as amulets, charms, magic finger-rings, arm-
rings, seals, figures, mirrors, bells, medals, and many

1 If we remember that the wise ones will lay up their treasures in
heaven, the above passage becomes easily comprehensible.

252 PARACELSUS

other things possessing great magic powers, of which
very little is publicly known, because our art has been
neglected, and the majority of men do not even know
that it exists.”

“Tt would not be proper to explain all the virtues and
powers of the electrum, because the sophist would begin
to blaspheme, and the ignorant would become angry;
the idiot would ridicule and the wicked misuse it; and
we are therefore forced to be silent in regard to some of.
its principal virtues. But there are a few wonderful
qualities which it possesses, and of which we will speak.
We have observed them personally, and we know that
we are speaking the truth. We have seen finger-rings
made of the electrum that cured their wearers of spasms
and paralytic affections, of epilepsy and apoplexy; and
the application of such a ring, even during the most
violent paroxysm of an epileptic attack, was always fol-
lowed by immediate relief. We have seen such a ring
begin to sweat at the beginning of a hidden disease.”

“The electrum is antipathetic to all evil influences,
because there is hidden in it a heavenly power and
the influence of all the seven planets. Therefore the
Egyptians and Chaldeans and the Magi of Persia used
it against evil spirits, and made great discoveries by its
use. If I were to tell all I know about the virtues of
the electrum, the sophists would denounce me for being
the greatest sorcerer in the world.”

“T will, however, say that I have known a person in
Spain who possessed a bell made out of the electrum,
and weighing about two pounds, and by ringing that
bell he could cause various kinds of spectres and ap-
paritions to appear, and they would obey his commands.
Before using the bell he always wrote some words or
characters on its inside. He then rang the bell, and
immediately the spirits appeared in such a shape as he
ordered them to take. He was even able to attract by
the sound of that bell the spectres of men or animals,

ALCHEMY AND ASTROLOGY 253

or to drive them away when they were not wanted;
and whenever he wanted another spirit to appear he
wrote some other characters on the inside of that bell.
He refused to tell me the secret of these words and
characters, but I meditated about it, and found it out
myself.”

“You need not be surprised to hear that such things
are possible, because everything is possible, if it is con-
sistent with natural laws. One man may call another
man by his name, and order him to do certain things,
and if the latter respects the former, or is awed by his
superiority, he will obey his order without being forced
to do so with a weapon or stick. On invisible beings
the will of man has still more effect, and an inferior
being can be made to obey the will of a superior one
by the force of the mere thought of a word, because the
lower is subject to the higher, and the inferior to the
superior, and what else is the will but a power hidden
in the thought (mind) of man, and becoming active
through his imagination.’ But the thought of man is
as potent to impress a spirit as the spoken word is to
impress the mind of a man, for spirits have no physical
ears to hear physical sounds, and the voice is only needed
for those who cannot hear in the spirit.” ®

“Tf the astral element in man can be sent into another
man by the power of his olympic spirit, such an astral
element may also be embedded in metals and leave its
influence in them, and thereby the metal can be raised
into a higher state than the one into which it was put
by Nature.” ®

1 The power that man may silently exercise over animals is well known,

2 It does not require the sound of our voice to bring the image of some
object before our imagination, and if we see the image of a thing in our
mind, and realise its presence, it actually exists for us, and thus a spirit
may be brought into a form by the power of imagination.

3 This remark throws some light on alchemical processes, and goes to
show that it is not the “magnetism” of the planets alone, but also the
soul-essence of the operator, that is to be bound, and the two connected
together in the metal by the process described below,

254 PARACELSUS

THe EvLectrum MaGicum

The electrum magicum is prepared as follows :—

“Take ten parts of pure gold, ten of silver, five of
copper, two of tin, two of lead, one part of powdered
iron, and five of mercury. All these metals must be
pure. Now wait for the hour when the planets Saturn
and Mercury come into conjunction, and haye all your
preparations ready for that occasion; have the fire, the
crucible, the mercury, and the lead ready, so that there
will be no delay when the time of the conjunction arrives,
for the work must be done during the moments of the
conjunction. As soon as this takes place melt the lead
and add the mercury, and let it cool. After this has
been done, wait for a conjunction of Jupiter with Saturn
and Mercury, melt the compound of lead and mercury
in a crucible, and in another crucible the tin, and pour
the two metals together at the moment of such con-
junction. You must now wait until a conjunction of
the sun with either one or both of the above-named
planets takes place, and then add the gold to the com-
pound after melting it previously. At a time of a
conjunction of the moon with the sun, Saturn, or Mer-
cury, the silver is added likewise, and at a time of a
conjunction of Venus with one of the above-named
planets the copper is added. Finally, at a time of such
a conjunction with Mars, the whole is completed by the
addition of the powdered iron. Stir the fluid mass with
a dry rod of witch-hazel, and let it cool.” *

“Of this electrum magicum you may make a mirror
in which you will see the events of the past and the pre-
sent, absent friends or enemies, and what they are doing.
You will see in it any object you may desire to see, and
all the doings of men in daytime or at night. You will

1 All the above-mentioned conjunctions take place in our solar system

in the course of thirteen successive months, but the directions refer to
conjunctions of principles contained in the Microcosm of man.

ALCHEMY AND ASTROLOGY 255

see in it anything that has ever been written down, said,
or spoken in the past, and also see the person who said
it, and the causes that made him say what he did, and
anything, however secret it may have been kept.” ?

“ Such mirrors are made of the electrwm magicum; they
are made of the diameter of about two inches. They are
to be founded at a time when a conjunction of Jupiter
and Venus takes place, and moulds made of fine sand are
used for that purpose. Grind the mirrors smooth with
a grindstone, and polish them with tripoli, and with a
piece of wood from a linden-tree. All the operations
made with the mirror, the grinding, polishing, &., should
take place under favourable planetary aspects, and by
selecting the proper hours three different mirrors may
be prepared. At a time of a conjunction of two good
planets, when at the same time the sun or the moon
stands on the ‘house of the lord of the hour of your
birth, the three mirrors are to be laid together into pure
well-water, and left to remain there for an hour. They
must then be removed from the water, enveloped in a
linen cloth, and be preserved for use.””

PALINGENESIS

Nothing in Nature is dead, and alchemy does not
deal with inanimate things. The old alchemists were
believers in the possibility of spontaneous generation, and
by the action of psychical powers they created forms in
which life became manifest. They could generate living
beings in closed bottles, or by the Palingenesis *® of plants
or animals, cause the astral form of a plant or an animal

1 That is to say, you may come en rapport with the astral light, which
is the sensorium of the world, and in which the ‘‘ memory” or impression
of everything is preserved.

2 It would be useless to give detailed descriptions of processes that can-
not be followed out by any one who does not possess the necessary magic
(magnetic) power, and those who possess the power will hardly require
such descriptions, in which allegories are strangely mixed with truths,

3 See Appendix,

256 PARACELSUS

to become visible again, and to resurrect from its ashes.
One of the greatest secrets, however, is the generation of
beings like men or women, that were generated without
the assistance of a female organism, and which were called
Homunculi. Paracelsus speaks about them as follows :—

HoMUNCULI

“Human beings may come into existence without
natural parents. That is to say, such beings grow
without being developed and born by a female organism ;
by the art of an experienced spagyricus (alchemist).”
—De Natura Rerum, vol. i.

“The generatio homuncult has until now been kept
very secret, and so little was publicly known about it
that the old philosophers have doubted its possibility.
But I know that such things may be accomplished by
spagyric art assisted by natural processes. If the sperma,
enclosed in a hermetically sealed glass, is buried in horse
manure for about forty days, and properly ‘ magnetised,’
it begins to live and to move. After such a time it bears
the form and resemblance of a human being, but it will
be transparent and without a corpus. If it is now arti-
ficially fed with the arcanum sanguinis hominis* until it
is about forty weeks old, and if allowed to remain during
that time in the horse-manure in a continually equal
temperature, it will grow into a human child, with all
its members developed like any other child, such as could
have been born by a woman; only it will be much smaller.
We call such a being a homunculus, and it may be raised
and educated like any other child, until it grows older
and obtains reason and intellect, and is able to take care
of itself. This is one of the greatest secrets, and it ought
to remain a secret until the days approach when all secrets
will be known,” ”

1 Without this arcanum the experiment would not succeed, nor the

form become visible.
2 Paracelsus has been reproached for his belief in the possibility of
generating homunculi; but a deeper insight into the processes of Nature

ALCHEMY AND ASTROLOGY 257

It seems to be useless to quote any more alchemistical
prescriptions of Paracelsus, or of any other alchemist.
To the uninitiated they are unintelligible; while the
initiated, having the light of the spirit for his teacher,

will show that such a thing is not necessarily impossible. Modern autho-
rities believe it to be not impossible. Moleschott thinks that we may
perhaps yet succeed in establishing conditions by which organic forms
can be generated; Liebig is of the opinion that chemistry will yet
succeed in making organic substances by artificial means. Goethe says in
his “ Faust” :—
* And such a brain, that has the power to think,
Will in the future be produced by a thinker.”

Where no germ is present such a generation would certainly be impos-
sible ; but chickens can be artificially hatched out, and perhaps homunculi
may be developed. There seem to be some historic evidences that such
things have been accomplished, as the following account will show :—

In a book called “The Sphinx,” edited by Dr. Emil Besetzny, and pub-
lished at Vienna in 1873 by L. Rosner (Tuchlauben, No, 22), we find some
interesting accounts in regard to a number of “spirits” generated by a
Joh. Ferd, Count of Kueffstein, in Tyrol, in the year 1775. The sources
from which these accounts are taken consist in masonic manuscripts and
prints, but more especially in a diary kept by a certain Jas. Kammerer,
who acted in the capacity of butler and famulus to the said Count. There
were ten homunculi—or, as he calls them, “prophesying spirits ”—pre-
served in strong bottles, such as are used to preserve fruit, and which were
filled with water; and these “spirits” were the product of the labour of
the Count J. F. of Kueffstein (Kufstein), and of an Italian Mystic and
Rosicrucian, Abbé Geloni. They were made in the course of five weeks,
and consisted of a king, a queen, a knight, a monk, a nun, an architect, a
miner, a seraph, and finally of a blue and a red spirit. ‘ The bottles were
closed with ox-bladders, and with a great magic seal (Solomon’s seal 2),
The spirits swam about in those bottles, and were about one span long,
and the Count was very anxious that they should grow. They were
therefore buried under two cart-loads of horse-manure, and the pile daily
sprinkled with a certain liquor, prepared with great trouble by the two
adepts, and made out of some ‘ very disgusting materials.’ The pile of
manure began after such sprinklings to ferment and to steam as if heated
by a subterranean fire, and at least once every three days, when every-
thing was quiet, at the approach of the night, the two gentlemen would
leave the convent and go to pray and to fumigate at that pile of manure,
After the bottles were removed the ‘spirits’ had grown to be each one
about one and a half span long, so that the bottles were almost too
small to contain them, and the male homunculi had come into possession
of heavy beards, and the nails of their fingers and toes had grown a great
deal. By some means the Abbé Schiloni provided them with appropriate
clothing, each one according to his rank and dignity. In the bottle of the
red and in that of the blue spirit, however, there was nothing to be seen

R

258 PARACELSUS

will not require them. But those who condemn the
ancient occultists for their supposed ignorance and super-
stition would do well to remember that it requires a
vastly greater amount of credulity to believe that great
reformers in science and men possessed of wisdom, such

but ‘clear water’ ; but whenever the Abbé knocked three times at the seal
upon the mouth of the bottles, speaking at the same time some Hebrew
words, the water in the bottles began to turn blue (respectively red), and
the blue and the red spirits would show their faces, first very small, but
growing in proportions until they attained the size of an ordinary human
face. The face of the blue spirit was beautiful, like an angel, but that of
the red one bore a horrible expression. :

“These beings were fed by the Count about once every three or four
days with some rose-coloured substance which he kept in a silver box, and
of which he gave to each spirit a pill of about the size of a pea. Once
every week the water had to be removed, and the bottles filled again with
pure rain-water. This change had to be accomplished very rapidly, be-
cause during the few moments that the spirits were exposed to the air
they closed their eyes, and seemed to become weak and unconscious, as if
they were about to die. But the blue spirit was never fed, nor was the
water changed; while the red one received once a week a thimbleful of
fresh blood of some animal (chicken), and this blood disappeared in the
water as soon as it was poured into it, without colouring or troubling it.
The water containing the red spirit had to be changed once every two or
three days, As soon as the bottle was opened it became dark and cloudy,
and emitted an odour of rotten eggs.

‘*In the course of time these spirits grew to be about two spans long,
and their bottles were now almost too small for them to stand erect ;
the Count therefore provided them with appropriate seats. These bottles
were carried to the place where the Masonic Lodge of which the Count was
the presiding Master met, and after each meeting they were carried back
again. During the meetings the spirits gave prophecies about future
events that usually proved to be correct. They knew the most secret
things, but each of them was only acquainted with such things as be-
longed to his station : for instance, the king could talk politics, the monk
about religion, the miner about minerals, &c. ; but the blue and the red
spirits seemed to know everything. (Some facts proving their clairvoyant
powers are given in the original.)

“ By some accident the glass containing the monk fell one day upon the
floor, and was broken. The poor monk died after a few painful respira-
tions, in spite of all the efforts of the Count to save his life, and his body
was buried in the garden. An attempt to generate another one, made by
the Count without the assistance of the Abbé, who had left, resulted in
failure, as it produced only a small thing like a leech, which had very
little vitality, and soon died.

** One day the king escaped from his bottle, which had not been pro-
perly sealed, and was found by Kammerer sitting on the top of the bottle

ALCHEMY AND ASTROLOGY 259

as Paracelsus, Johannes Tritheim, Van Helmont, and
others, should have consented to write whole volumes
of such intolerable rubbish as such writings would cer-
tainly be if they were to be taken in a literal meaning,
than to believe—as is actually the case—that great
spiritual truths were thus hidden behind allegories that
were intended to be understood only by those who pos-
sessed the key in their own hearts.

Although Paracelsus asserts that it is possible to make
gold and silver by chemical means, and that some persons
have succeeded in making it,’ still he condemns such

containing the queen, attempting to scratch with his nails the seal away,
and to liberate her. In answer to the servant’s call for help, the Count
rushed in, and after a prolonged chase caught the king, who, from his
long exposure to the air and the want of his appropriate element, had
become faint, and was replaced into his bottle—not, however, without
succeeding to scratch the nose of the Count.”

It seems that the Count of Kufstein in later years became anxious for
the salvation of his soul, and considered it incompatible with the re-
quirements of his conscience to keep those spirits longer in his possession,
and that he got rid of them in some manner not mentioned by the scribe.
We will not make an attempt at comment, but would advise those who
are curious about this matter to read the book from which the above
account is an extract. There can be hardly any doubt as to its veracity,
because some historically well-known persons, such as Count Max Lam-
berg, Count Franz Josef v. Thun, and others, saw them, and they pos-
sessed undoubtedly visible and tangible bodies; and it seems that they
were either elemental spirits, or, what appears to be more probable,
homunculi.

1 The following is a prescription how to make artificial gold, taken from
an old alchemistical MS., and a marginal note says that an experiment
tried with it proved successful :—Take equal parts of powdered iron, sub-
limated sulphur, and crude antimony. Melt it in a crucible, and keep it
in red heat for eight hours. Powder it, and calcinate it until the sulphur
is evaporated. Mix two parts of this powder with one part of calcinated
borax, and melt it again. Powder and dissolve it in common muriatic
acid, and let it stand in a moderate heat for one month. The fluid is
then to be put into a retort and distilled, and the fluid that collects in
the recipient (the muriatic acid) is returned into the retort and again dis-
tilled, and this is repeated three times; the third time a red powder will
be left in the retort (probably a mixture of muriate of iron with antimo-
nium oxide). This powder is to be dissolved in the menstrwum philoso-
phicum (made by pouring chloride of antimony into water, filtering, and
evaporating the fluid to a certain extent, to make it stronger). The solu-

260 PARACELSUS

external experiments as useless in the end, and it seems
to be more than probable that, even in such chemical
experiments as may have succeeded, something more
than merely chemical manipulations was required to make
them successful.’

“The heavenly fire which comes to us from the sun,
or acts within the earth, is not such a fire as is in
heaven, neither like our fire upon the earth; but the
celestial fire is with us a cold, stiff, frozen fire, and this
is the body of gold. Therefore nothing can be gained
from gold by means of our fire, except to render it fluid
in the same sense as the sun renders fluid the snow and
turns it into water” (Calum Philos.).”

Astrology is intimately connected with medicine, magic,

tion is to be evaporated again, and the remaining powder mixed with its
own weight of corrosive sublimate of mercury. This powder is to be
dissolved again in the menstrwum philosophicum (diluted muriatic acid),
and distilled until a red oily substance passes into the receiver, If you
obtain this oil, you may take some newly prepared chloride of silver, satu-
rate it gradually with the oil, and dry it. Put one part of this powder
into five parts of molten lead, separate the lead again from the silver
(by cupellation), and you will find that one-third of the silver has been
transformed into gold.

1 There is a considerable amount of historical evidence of a trustworthy
character that goes to prove that pure gold has been artificially made, but
it is, to say the least, doubtful if this was done in a way that could be
successtully imitated by one who is not an alchemist. According to a
trustworthy report, coming from a source whose veracity is not doubtful,
a certain alchemist was kept imprisoned by the Prince-Elect of Saxony
at a fortress at Dresden in the year 1748, because the Prince wanted to
obtain through him artificial gold. This adept produced four hundred
pounds of gold by alchemical means, and finally escaped from the prison
in some unexplained manner. Flamel is said to have made artificial gold
on April 25, 1382.

2 Tiffereau has repeatedly succeeded in transmuting inferior metals
into gold, by exposing for a long time solutions of chemically pure silver
or copper to the sunshine in tropical countries, and he presented a con-
siderable quantity of such gold to the Academy of Science in Paris, The
gold thus obtained differed in some respects from the natural gold
(Tiffereau, “L’Or,” Paris), One of the best modern treatises on Alchemy
in its physical aspects is August Strindberg’s “Sylva Sylvarum ” (Paris,
1896), which goes to show that all chemical substances are only modes
of vibration of one primordial substance, and can be changed one into
another by changing the state of etheric vibration,

ALCHEMY AND ASTROLOGY 261

and alchemy. If we desire to make use of the influences
of the planets for any purpose whatever, it is necessary
to know what qualities these influences possess—how
they act, and at what time certain planetary influences
will be on the increase or on the wane. The quality of
the planetary influences will be known to a man who
knows his own constitution, because he will then be able
to recognise in himself the planetary influences corre-
sponding to those that rule in the sky; the action of
such influences will be known if we know the qualities
of the bodies upon which they act, because each body
attracts those influences that are in harmony with it,
and repels the others; the time when certain planetary
influences rule may be found out by astronomical calcu-
lations, or by tables that have been prepared from such
for that purpose; but the spiritually developed seer will
require no books and no tables, but will recognise the
conditions of the interior world by the states existing
in his own mind.

Paracelsus was not—what is called to-day—a profes-
fessional astrologer. He did not calculate nativities or
make horoscopes, but he knew the higher aspect of
astrology, by which the mutual relations of the Macro-
cosm and the Microcosm are known. He rejected the
errors of popular astrology as he did those of other
popular religions or scientific superstitions; and his
system of astrology, if rightly understood, appears of a
sublime character and full of the grandest conceptions.
He says: “No one needs to care for the course of
Saturn; it neither shortens nor lengthens the life of
anybody. If Mars is ferocious, it does not follow that
Nero was his child; and although Mars and Nero may
both have had the same qualities, they did not take them
from each other. It is an old saying that ‘a wise man
may rule the stars,’ and I believe in that saying—not
in the sense in which you take it, but in my own. The
stars force nothing into us that we are not willing to

262 PARACELSUS

take; they incline us to nothing which we do not desire.?
They are free for themselves, and we are free for our-
selves. You believe that one man is more successful in
the acquirement of knowledge, another one in the acqui-
sition of power; one obtains riches more easily, and
another one fame. And you think that this is caused
by the stars; but I believe the cause to be that one —
man is more apt than another to acquire and to hold
certain things, and that this aptitude comes from the
spirit.” It is absurd to believe that the stars can make
a man. Whatever the stars can do we can do ourselves,
because the wisdom which we obtain from God over-
powers the heaven and rules over the stars.”

He objected strongly to the use of ceremonies that
were made for the purpose of attracting spirits by means
of planetary influences. He says: “ Whatever comes
from the astral ‘spirits’ is sorcery. Such spirits are
false, and we do not believe in them; but we believe in
the power of that wisdom which rules heaven, and by
which all the mysteries of Nature may be known. Sor-
cery has been called magic; but magic is wisdom, and
there is no wisdom in sorcery. True science knows
everything. The eternity of all things is without time,
without beginning, and without an end. It is sub-
stantially present everywhere, and acts where it is not
expected. That which seems to be incredible, impro-
bable, and impossible will become wonderfully true in
eternity.”

“Man’s mind is made up of the same elements as
the stars; but as the wisdom of the Supreme guides the
motions of the stars, so the reason of man rules the in-
fluences which rotate and circulate in his mind. The
essence of man’s sidereal body, which he attracts from

1 Tt is not divine man, but the elements in the body of man, which attract
corresponding influences from the powers of marocosmic Nature.

2 If they come from the spirit, the spirit must have pre-existed, and
have acquired them in a previous incarnation,

ALCHEMY AND ASTROLOGY 263

the stars, is of a substantial nature; still, we consider it
as being something spiritual on account of the ethereality
of its substance, and on account of the great dimensions
of its invisible body. The essences in man’s sidereal
body are intimately related to the sidereal essences of the
stars, and the former attract the powers of the latter;
but if a man is the master over his own mind, he can
permit those attractions to take place in an irregular
manner, or control his passions and repel influences
which he does not desire.

“There is an attractive power in the soul of man,
which attracts physical, mental, and moral diseases from
the Chaos. The planetary influences extend through
all Nature, and man attracts poisonous qualities from
the moon, from the stars, and from other things; but
the moon, and the stars, and other things also attract
evil influences from man, and distribute them again by
their rays, because Nature is an undivided whole, whose
parts are intimately connected.”

“ The sun and the stars attract something from us, and
we attract something from them, because our astral bodies
are in sympathy with the stars, and the stars are in sym-
pathy with our astral bodies; but the same is the case with
the astral bodies of all other objects. They all attract
astral influences from the stars. Hach body attracts cer-
tain particular influences from them; some attract more
and others less; and on this truth is based the power
of amulets and talismans, and the influence which
they may exercise over the astral form of the bearer.
Talismans are like boxes, in which sidereal influences
may be preserved.”

“Three spirits, united in one, live and act in man;
three worlds, united into one, throw their rays upon him;
but all three are only the reflection, image, or echo of one
primordial creation. The first is the essence of the ele-
ments; the second, the soul of the stars (the mind) ; the
third, the spirit—‘the life. The lower instincts of man

264 PARACELSUS

are caused by the life of the elements, but there is only
one life, and the life that causes the instincts of man is
contained in all elements—in the stars as well as in
vegetable and animal forms. ‘The activity of the life-
essence is modified in vegetable, animal, and human
forms; it becomes the life of the earth, and the life of
the earth is radiated back to the stars. Stars attract
and repel each other; they have their sympathies and
antipathies ; and these living antipathies and sympathies,
attractions and repulsions, could not exist if no vehicle of
life existed between them.”

“ Primordial matter, forming the basis of the constitu-
tion of the human body, has absorbed influences from the
stars, and they nourish the elementary (physical) body,
and by means of these influences man’s soul is connected
with and united to the souls of the stars. Having three
worlds in him and living in three worlds, man should
learn to know the lower elements, understand the
sidereal, and know the eternal.”

“The body comes from the elements, the soul from the
stars, and the spirit from God. All that the intellect can
conceive of comes from the stars.” *

“ All knowledge comes from the stars (the Universal
Mind). Men do not invent or create ideas; the ideas
exist, and men are able to grasp them. [If all professors
of music in the world would die in one day, heaven, being
the original teacher of music, would not die, and it would
teach other persons this art.

“¢ Many ideas exist which men have not yet grasped ;
many stars are still too far away to form a connection with
the earth. The realm of stars and ideas is infinite, and
therefore the source of inventions and discoveries is not
yet exhausted.”

“‘ New stars appear and others disappear on the sky.

1 By “stars” (astra) Paracelsus does not refer to the physical bodies of
the planets, but to mental states existing in the Cosmos, and which are
represented by the stars,

ALCHEMY AND ASTROLOGY 265

New ideas appear on the mental horizon, and old ideas
are lost. If a new comet appears on the sky, it fills the
hearts of the ignorant with terror; if a new and grand
idea appears on the mental horizon, it creates fear in the
camp of those that cling to old systems and accepted
forms.”

** Physical man takes his nutriment from the earth ;
the sidereal man receives the states of his feelings and
thoughts from the stars; but the spirit has his wisdom
from God. The heat of a fire passes through an iron
stove, and the astral influences, with all their qualities,
pass through man. They penetrate him as rain pene-
trates the soil, and as the soil is made fruitful by the
rain. Likewise man’s soul is made fruitful by them;
but the principle of the supreme wisdom of the uni-
verse penetrates into the centre, illuminates it, and rules
over all.”

“Hail may destroy the fruits of the earth, evil plane-
tary influences be attracted by the soul of the earth
and cause epidemic diseases, and the spiritual centre in
man be devoid of wisdom, and darkness rule in its
place. The earth, the animal kingdom, and physical
man are subject to the government of the stars; but the
spiritual man rules over the stars and over the elements,
and conquers the worlds without and the world within
by the wisdom that comes from God. Stones, plants,
and animals obey the government of the mind, and
man should obey the will and wisdom of God. The
individual terrestrial life should correspond to the laws
governing the universe; man’s spiritual aspirations
should be directed to harmonise with the will and
wisdom of God. If this is attained, the inner con-
sciousness will awaken to an understanding of the influ-
ences of the stars, and the mysteries of Nature will be
revealed to his spiritual perception.”

IX. PHILOSOPHY AND THEOSOPHY

MopbERN philosophy is a system of theoretical specula-
tion, based upon reasoning from that which is believed
to be true to the unknown, drawing logical deductions
from accepted opinions and establishing new theories;
but theosophy is the possession of spiritual knowledge
obtained by practical experience. To be a philosopher
it is necessary to have acute reasoning powers, and to
calculate possibilities and probabilities; to be a true
theosophist it is necessary to have the power of spiritual
perception and to know the things perceived, irrespective
of any possibilities, probabilities, or accepted opinions.
A speculative philosopher occupies an objective stand-
point in regard to the thing which he examines; the
theosophist finds the character of that thing in himself.
There is nothing in the Macrocosm of Nature that is not
contained in man, because man and Nature are essen-
tially one, and a man who is conscious of being one with
Nature will know everything in Nature if he knows only
himself. A philosopher having no knowledge of his
own spirit can only speculate about things which he
does not see; a practical theosophist, knowing his own
spiritual state, does not need to speculate, because he sees
the spirit of things and knows what he sees. Philosophy
is the love of wisdom and the speculation thereon ; theo-
sophy is nothing more nor less than the clear uwnder-
standing itself.

“There is a true and a false philosophy. As the
froth in new-made wine swims upon the top and hides
the true wine below, likewise there is a froth of sophistry
and pseudo-philosophy swimming at the top of true

266

PHILOSOPHY AND THEOSOPHY 267

philosophy ; it looks like knowledge, but it is the out-
come of ignorance, gilded and varnished to deceive the
vulgar. It is like a parasite growing upon the tree of
knowledge, drawing the sap out of the true tree and
converting it into poison. ‘The intellectual working of
the brain alone is not sufficient to give birth to a physi-
cian ; the true physician is not he who has merely heard
of the truth, but he who feels the truth, who sees it
before him as clearly as the light of the sun, who hears
it as he would hear the noise of the cataract of the
Rhine or the whistling of the storm upon the ocean,
who smells it and tastes it, it being sweet to him as
honey or bitter as gall. Nature produces diseases and
effects their cures, and where, then, could be found a
better teacher than Nature herself? That alone which
we see and feel and perceive constitutes true knowledge,
not that of which we are merely informed in books and
which is not confirmed by experience.”

“The knowledge of Nature as it is—not as we
imagine it to be—constitutes true philosophy. He
who merely sees the external appearance of things
is not a philosopher; the true philosopher sees the
reality, not merely the outward appearance. He who
knows the sun and the moon has a sun and a moon in
him, and he can tell how they look, even if his eyes
are shut. Thus the true physician sees in himself the
whole constitution of the Microcosm of man, with all its
parts. He sees the constitution of his patient as if the
latter were a clear crystal, in which not even a single
hair could escape detection. He sees him as he would
the stones and pebbles at the bottom of a clear well.
This is the philosophy upon which the true art of
medicine is based. Not that your physical eyes are
able to show you these things, but it is Nature herself
who teaches it to you. Nature is the universal mother
of all, and if you are in harmony with her—if the mirror
of your mind has not been made blind by the cobwebs

268 PARACELSUS

of speculations, misconceptions, and erroneous theories—
she will hold up before you a mirror in which you will
see the truth. But he who is not true himself will not
see the truth as it is taught by Nature, and it is far
easier to study a number of books and to learn by heart
a number of scientific theories than to ennoble one’s
own character to such an extent as to enter into perfect
harmony with Nature and to be able to see the truth.”

If “theosophy” means the clear perception and
understanding of truth, there can be no true philo-
sophy, religion, or science without theosophy, the under-
standing of truth being the only basis upon which all
true knowledge rests.

No one can, therefore, be truly called a theosophist
who does not possess the knowledge of his own divine
self, which enables his person to know all things as
only God knows them. This power is in possession of
no mortal man, but belongs to the god in man. Only
when man has found the god in him can he partake of
divine wisdom.

Man is a mixed being; he is a centre or focus in
which the three kingdoms—i.e,, the three forms of mani-
festation of the primordial Will, the world of darkness
or fire, the world of spiritual light, and that of external
nature—are active, and in which the powers of either of
these three kingdoms may become conscious and mani-
fest. If he is a temple of the holy spirit, God will
reveal His wisdom in him; if he is a dwelling of evil
will, the devil will become personified in him; if the
world of mind, intellect, emotion, &c.—v.¢., the “heaven ”
of the external world—is reflected within his soul, and
his mind becomes absorbed by it, he will be a child
of the world.

It is most true and certain that if there were no
natural world, Nature could not become manifested in
man, and it is equally true that if there were no God
and no devil—+.e., no supreme power for good and no

PHILOSOPHY AND THEOSOPHY 269

power for evil in the universe—neither a god nor a
devil could become revealed or personified in a man,
Evil exists for the purpose of being conquered by good.
Only in this way can knowledge be obtained.

There is no seed having the power to create itself the
sunlight which it requires to enable it to grow, and in
the same sense there is no man having himself the
power to create a god by his own will and pleasure; but
like acts upon like. The natural (physical or astral)
principles in man are acted upon by the corresponding
powers in Nature; the growth of plants is due to the
power of the sun being active in them, and the spiritual
unfoldment of the soul of man is also due to the power
(the grace) of the God of the universe descending upon
him.

The knowledge of a man in regard to a truth, however
learned and intellectual he may be, can be nothing else
but a dream to one who does not recognise his own real
existence in God, If we believe or accept the doctrine
of another man who perceives the truth, it does not
follow that we possess that truth as our own; it simply
means that we consider his opinion worthy of our belief,
A knowledge of the opinions of others may guide us in
our researches as long as we cannot find the truth in
ourselves, but such a knowledge is as liable to mislead us
as to lead us right; the only key to arrive at the recog-
nition and understanding of the truth is the perception
and understanding itself. Opinions change, and creeds
and beliefs change accordingly, but the knowledge which
we find in our own experience stands as firm as a rock.

There is no such thing as a theoretical theosophy,
because divine wisdom is not a matter of theory,
but the divine knowledge of self. To know a thing

1 God is the supreme will of the universe, or, as Boehme calls it, the
will of divine wisdom, It is therefore a divine will, and it could not
be divine if it were not free and subject to nothing, This does not

imply that God is something external to Nature, but that He is supe-
rior to it,

270 PARACELSUS

we must see it and feel it and be identified with it
ourselves. Things that transcend the physical power
of sight can only be known if they are experienced
and seen by the soul. Love or hate, reason and con-
science, are unknown things to those who do not
realise their existence. The attributes of the spirit
are not only beyond the power of sensual perception,
but they are beyond the power of intellectual com-
prehension; they can only be known to the spirit
itself, and they are called occult because they cannot
be understood without the possession of the light of
the spirit. This spiritual light is an attribute of the
spirit and beyond the reach of the merely intellectual
but unspiritual mind.

“Man has two kinds of reason, angelic and animal
reason. The former is eternal and of God, and remains
with God; the latter is also, but indirectly, originating
from God, and not eternal; for the body dies and its
animal reason with it. No animal product can be vic-
torious over death. Death kills that which is animal,
but not that which is eternal. A man who is not
a man as far as wisdom in him is concerned, is not a
man but an animal in human shape” ie Fundamento
Saprentic).

To be able to understand good, it is necessary that
man should experience evil, for without the know-
ledge of darkness the true nature of light could not
be known; but no amount of evil experience will
enable a man to know that which is good and divine
if he is not in possession of the true understanding,
which endows him with the power to profit by his
experience, and which is not of his own making, but
given to him as a gift by wisdom itself.

“The wise rules the stars in him, but animal man
is ruled by his stars, which force him to do as he is
directed by his animal nature. He who has escaped
the gallows once will repeat his crimes; for he thinks

PHILOSOPHY AND THEOSOPHY 271

that, having escaped his punishment once, he will escape
it again. Such a person is blown about like a reed,
and cannot resist the forces which are acting upon him,
and the reason of this is, that he has no real self-know-
ledge, and does not know that there is in him a power
superior to that of the stars (the lower mind). Wisdom
in man is nobody’s servant and has not lost its own
freedom, and through wisdom man attains power over
the stars” * (De Fundamento Sapientia).

KNOWLEDGE

Intellectual reasoning may arrive at the door of the
spiritual temple, but man cannot enter without perceiv-
ing that the temple exists and that he has the power
to enter. This knowledge is called faith; but faith
does not come to those who do not desire it, and a
desire for divine wisdom is not created by man. Man’s
desires depend on the presence of an exciting cause,
and that which attracts him strongest is the thing for
which he has the greatest desire. It is not within the
power of the animal or intellectual nature of man to
desire or to love that which he does not know. He
may have a curiosity to see the unknown God, but he
can truly love only that which he feels, and of which
he knows that it exists. He must realise the presence
of the highest in his own heart before he can know
it. The spiritual temple is locked with many keys,
and those who are vain enough to believe that they can
invade it by their own power, and without being shown
the way by the light of wisdom, will storm against it
in vain. Wisdom is not created by man; it must
come to him, and cannot be purchased for money nor

1 Everybody knows that the thinking faculty is not our own self, but
that there is something in us which has the power to think or to let think-
ing alone. This something is higher than the intellectual realm, and
therefore higher than all of its ‘‘ stars,”

272 PARACELSUS

coaxed with promises, but it comes to those whose
minds are pure and whose hearts are open to receive
it. It is said that those who wish to become wise
must be like children, but there are few amongst the
learned who would be willing to undertake such a feat.
There are few who would be able to realise the fact,
even if they were willing to do so, that they them-
selves are without life, without knowledge, and without
power, and that all life and consciousness, knowledge
and power, come from the universal fountain of all,
of which they are merely imperfect instruments for
its manifestation. There are few amongst the learned
capable of giving up their pet theories, their accepted
opinions, their dogmatic reasoning and speculations about
possibilities and probabilities, and sinking their own per-
sonal will entirely into the wisdom of God. Humanity
resembles a field of wheat, in which each individual
represents a plant, attempting to grow higher than the
others and to bear more abundant fruit; but there
are few who desire to be nothing themselves, so that
God may take full possession of them and be all in and
through them.

“The great majority of the ‘investigators of theo-
sophy’ do not love wisdom, they only desire it; they
desire to possess it for the purpose of adorning them-
selves with it; but wisdom is no man’s servant—it
comes only to those who, abandoning self, sacrifice them-
selves in the spirit of wisdom. ‘Those who seek the
truth for their own benefit and gratification will never
find it, but the truth finds those in whom the delirium
of ‘self’ disappears, and it becomes manifested in them.”

The object of existence is to become perfectly happy,
and the shortest way to become so is to be perfect and
happy now, and not wait for a possibility to become so
in a future state of existence. All may be happy, but
only the highest happiness is enduring, and permanent
happiness can be obtained only by attaining permanent

PHILOSOPHY AND THEOSOPHY 273

good. The highest a man can feel and think is his
highest ideal, and the higher we rise in the scale of
existence and the more our knowledge expands, the
higher will be our ideal. As long as we cling to our
highest ideal we will be happy, in spite of the sufferings
and vicissitudes of life. The highest ideal confers the
highest and most enduring happiness, and the whole of
Theosophy consists in the recognition and realisation
of the highest ideal within one’s self. This is to be
accomplished only by the overcoming of the illusion of
separate existence and the awakening of the soul to the
essential unity of all things. It is a state of divine
wisdom which can be attained in no other way than by
the light of that wisdom becoming manifested in man.’

SPIRITUAL REGENERATION

As long as any one fancies his highest ideal to exist
only outside of him, somewhere above the clouds or in the
history of the past, he will go outside of himself to seek

1 God is the greatest power in the universe, because He is the source
and sum of all powers in their highest mode of manifestation. God is
therefore absolute consciousness, absolute love, and absolute wisdom.
If we wish to accomplish anything great, the first requirement is the
presence of God, because He is man’s understanding and power, and
resides in man. But God cannot be approached by an intellect that is
without love. God is love, and is only attracted by love. We cannot
know the principle of love unless we love it with our heart, and the
more we desire it, the more will we be able to comprehend with the
heart what this principle is. The love of God is therefore a power
transcending the lower nature of man; it cannot develop itself out of
the animal elements of man, but it is a gift from the universal fountain
of love, in the same sense as sunshine cannot grow out of the earth, but
comes from above. Gods lives in the hearts of men, and if we desire to
love Him, we must love all that is good in humanity. The love of
humanity is the beginning of the knowledge of God. The intellect is
the greatest possession of mortal man, and an intellect that rises to the
source of all knowledge by the power of love may know God and all
the mysteries of Nature, and become godlike itself; but an intellect
without love leads into error, grovels in darkness, and goes to perdition.
An intellect combined with love for the supreme good leads to wisdom ;
an intellect without love leads to the powers of evil.

8

274 PARACELSUS

for it in dreamland or in the pages or history. This is
not theosophy, but merely dreaming; for not that wisdom
which exists outside of man but that which has taken
root in him renders him wise. A child is not born from
outside of its mother’s womb, but from within, and the
spiritual regeneration of the soul must be accomplished by
that power which is existing within the soul itself.

The spiritual regeneration of man requires the opening
of his inner senses, and this, again, involves the develop-
ment of the internal organs of the spiritual body, while
the latter is intimately connected with the physical form.
Thus this regeneration is not an entirely spiritual pro-
cess, but productive also of great changes in the physical
body. He who rejects, neglects, or despises his physical
body, as long as he has not outgrown the necessity of
having such a corporeal form, may be compared to the
yolk in an egg wanting to be free from the white of the
egg and the shell, without having grown into a bird.

“ Philosophy ” means love of wisdom, but not those
who love wisdom for their own aggrandisement are its
true lovers. Such people love only themselves, and
desire wisdom as a means for parading with it; they
desire to know the secrets of Nature and the mysteries
of God, for the gratification of their scientific curiosity.
‘* Theosophy ” means the wisdom of God; in other words,
the self-knowledge of God in man. It is not “man,”
but the god in man who knows his own divine self, and
it therefore does not rest with the will and pleasure of
man to become a theosophist, but this depends on the
awakening of the divine spirit in him. Philosophy
argues and deducts, speculates, makes additions and
multiplications, and by logical reasonings seeks to prove
that for such or such reasons this or that cannot be
otherwise than so or so; but divine wisdom requires no
arguments, no logic or reasoning, because it is already
the self-knowledge of the One from whom all other
things are deriving their origin. It is the highest and

PHILOSOPHY AND THEOSOPHY 275

most exalted kind of rationality, for there can be nothing
more rational than to know the divine fountain of All,
by entering into its own understanding.

*¢ All numbers are multiples of one, all sciences con-
verge to a common point, all wisdom comes out of one
centre, and the number of wisdom is one. ‘The light of
wisdom radiates into the world, and manifests itself in
various ways according to the substance in which it
manifests itself. Therefore man can exhibit reason in
a threefold manner: as instinct, as animal reason, and
spiritual intelligence. The knowledge which our soul
derives from the physical and animal elements is tem-
poral; that which it derives from the spirit is eternal.
God is the Father of wisdom, and all wisdom is derived
from Him. We may grow into knowledge, but we
cannot grow or manufacture knowledge ourselves, be-
cause in ourselves is nothing but what has been deposited
there by God. Those who believe that they can learn
anything real and true without the assistance of God,
who is Himself the truth and the reality, will fall into
idolatry, superstition, and error. But those who love
the luminous centre will be attracted to it, and their
knowledge comes from God. God is the Father of
wisdom, and man is the son. If we wish for know-
ledge we must apply for it to the Father and not to
the son. And if the son desires to teach wisdom, he
must teach that wisdom which he derived from the
Father. The knowledge which our clergymen possess
is not obtained by them from the Father, but they learn
it from each other. They are not certain of the truth
of what they teach, and therefore they use argumen-
tation, circumvention, and prevarication; they fall into
error and vanity, and mistake their own opinions for
the wisdom of God. Hypocrisy is not holiness; conceit
is not power; slyness is not wisdom. ‘The art of de-
ceiving and disputing, sophisticating, perverting, and
misrepresenting truths, may be learned in schools; but

276 PARACELSUS

the power to recognise and to follow the truth cannot
be conferred by academical degrees; it comes only from
God. He who desires to know the truth must be able
to see it, and not be satisfied with descriptions of it
received from others, but be true himself. The highest
power of the intellect, if it is not illumined by love,
is only a high grade of animal intellect, and will perish
in time; but the intellect animated by the love of the
Supreme is the intellect of the angels, and will live in
eternity ” (De Fundamento Sapientic).

“All things are vehicles of virtues, everything in
Nature is a house wherein dwell certain powers and
virtues such as God has infused throughout Nature and
which inhabit all things in the same sense as the soul
is in man; but the soul is a creature originating of God
and returns again to God. Natural (terrestrial) man is
a son of Nature, and ought to know Nature, his mother ;
but the soul, being a son of God, ought to know the
Father, the Creator of all” (Vera Influentia Rerum).

Fait

In regard to the true and the false faith Paracelsus
says :—‘ It is not a faith in the existence of a historical
Jesus Christ that has the power to save mankind from
evil, but a faith in the Supreme Power (God), through
which the man Jesus was enabled to act, and through
which we also may act when it becomes manifested in
us. The former ‘faith’ is merely a belief and a result
of education; the latter is a power belonging to the
higher constitution of man. Christ does not say that
if we believe in His personal power to accomplish
wonderful things we will be enabled to throw moun-
tains into the ocean; but He spoke of our own faith,
meaning the divine power of God in man, that will act
through ourselves as much as it acted through Christ,
if we become like Him. This power comes from God

PHILOSOPHY AND THEOSOPHY 277

and returns to Him; and if one man cures another in
the name of Christ, he cures him by the power of God,
and by his own faith. That power becomes active in
and through him by his faith, and not out of God’s grati-
tude for his professed belief, or the belief of the patient
that Christ once existed upon the earth.”

“The power of the true faith extends as far as the
power of God in the universe. Man can accomplish
nothing by his own power, but everything can be
accomplished through man by the power of faith. If
we did not have faith in our ability to walk, we would
not be able to walk. If we accomplish anything what-
ever, faith accomplishes it in and through us.”

“Faith does not come from man, and no man can
create faith or make himself faithful without faith ;
but faith is a power coming from God. Its germ is
laid within man, and may be cultivated or neglected by
him; it can be used by him for good or for evil, but
it only acts effectively when it is strong and pure—not
weakened by doubt, and not dispersed by secondary con-
siderations. He who wants to employ it must have only
one object in view. Diseases are caused and cured by
faith, and if men knew the power of faith they would
have more faith and less superstition. We have no
right to call any disease incurable; we have only the
right to say that we cannot cure it. A physician who
trusts only in his own science will accomplish little, but
he who has faith in the power of God acting through
him, and who employs that power intelligently, will
accomplish much.”

‘‘Tf any one thinks that he can cure a disease, or
accomplish anything else, without the power derived
from God, he believes in a superstition; but if he
believes that he can perform such a thing because he
is conscious of having obtained the power to do so, he
will then be able to accomplish it by the power of the
true faith. Such a faith is knowledge and power. ‘True

278 PARACELSUS

faith is spiritual consciousness, but a belief based upon
mere opinions and creeds is the product of ignorance,
and a superstition.” }

REINCARNATION

“The body which we receive from our parents, and
which is built up from the nutriments it draws directly
and indirectly from the earth, has no spiritual powers,
for wisdom and virtue, faith, hope, and charity, do not
grow from the earth. These powers are not the pro-
ducts of man’s physical organisation, but the attributes
of another invisible and glorified body, whose germs are
laid within man.” The physical body changes and dies,
the glorified body is eternal. This eternal man is the
real man, and is not generated by his earthly parents.
He does not draw nutriment from the earth, but from
the eternal invisible source from which he originated.
Nevertheless the two bodies are one, and man may be
compared to a tree, drawing his nutriment from the
earth, and from the surrounding air. The roots extend
into the earth, and seek their nutriment in the dark, but

1 This is the curse of all dabblers in the divine mysteries, that when
they begin to believe that there is something superior to the merely animal
man, this belief opens the door for superstition and idolatry ; for, having
no knowledge of the. power of the divine will within their own self, they
are devoid of the true faith, which is divine self-confidence. They there-
fore put their trust, not in the one true God, but in the gods which they
have created within their own imagination. They seek in outward things
for that which they cannot find within their own empty shells. They
neglect their duties as men and revel in dreams wherein there is nothing
real. Some put their faith in doctors and priests, others in herbs and roots,
still others in magic spells and incantations ; but the wise know that the
first step on the road to spiritual unfoldment is the fulfilment of one’s
duties as a man ; for no god can grow out of a man unless the man has
become truly that which he ought to be. In this fulfilment of one’s duty
and becoming true to one’s nature as man rests the germ of true happi-
ness, and from this germ is evolved the regenerated man in whom heaven
exists and who lives through eternity.

2 Where should that germ come from, if it had not existed before, and
how did it attain its divine qualities ?

PHILOSOPHY AND THEOSOPHY 279

the leaves receive their nutriment from the air. The
temporal body is the house of the eternal, and we should
therefore take care of it, because he who destroys the
temporal body destroys the house of the eternal, and
although the eternal man is invisible, he exists never-
theless, and will become visible in time, just as a child
in its mother’s womb is invisible before it is born, but
after its birth it may be seen by all but those who are
blind; and as everything returns after a while to the
source from whence it came, so the body returns to
the earth and the spirit to heaven or hell. Some
children are born from heaven, and others are born
from hell, because each human being has his inherent
tendencies, and these tendencies belong to his spirit,
and indicate the state in which he existed before he
was born. Witches and sorcerers are not made at once;
they are born with powers for evil.’ The body is only
an instrument; if you seek for man in his dead body,
you are seeking for him in vain.”

‘THe PHILOSOPHER’S STONE”

But this physical body, which is believed to be of so
little importance by those who love to dream about the
mysteries of the spirit, is the most secret and valuable
thing. It is the true “stone which the builders rejected,”
but which must become the corner-stone of the temple.
It is the “stone” which is considered worthless by those
who seek for a God above the clouds and reject Him
when He enters their house. This physical body is not
merely an instrument for divine power, but it is also
the soil from which that which is immortal in man
receives its strength. A seed requires the power of

1 They are born with the tendencies which they acquired in formes
lives upon the earth, or upon some other planet. The personified devile
we meet in the world are the “materialised” forms of devilish powers
existing upon the astral plane.

280 PARACELSUS

the sunshine to enable it to take from the earth the
elements necessary for its growth, and in the same sense
the spiritual body of man, receiving its nutriment from
the spirit, could not unfold and develop if it were
not for the presence of the physical body of man,
with its elementary and elemental forces; for the
physical body is comparable to the wood from which
is produced the fire which gives light; there would be
no light if there were nothing to burn. ‘‘The more
there is wood to burn, the greater will be the com-
bustion, and thus it is with the Lapis Philosophorum
or Balsamo perpetuo in corpore humano.”' “But it is
not proper to say a great deal about the Lapis Philoso-
phorum or to boast about its possession; the ancients
have sufficiently indicated the way for its preparation
to those who are not devoid of the true understanding ;
but they have spoken in parables, so that unworthy
persons may not know the secret and misuse it. Look
at a man; he is not a perfect being, but only a half a
man as long as he has not been made into one with the
woman.” After having become one with the woman
(in him), then will he be not a half, but a whole” (De
Lapid. Philosoph.).

THE CHURCH

The rock upon which the true (spiritual) church is
founded is not to be found in Rome nor in Protestantism,
nor in the realm of fancy, but in the power of faith.
“Tt is the Word of Wisdom from which you should
learn, and in that Word you will find neither statuary
nor paintings, but only the universal spirit. If faith
is preached to you, it is done for the purpose of im-
planting it into your heart, where it may take root and

1 The balsam of life (a man without sexual power is unfit for initiation).
2 Man and woman are both one in the Lord. The “man” is the spirit
and ‘‘ woman” the soul.

PHILOSOPHY AND THEOSOPHY 281

grow and become manifest to you; but if your faith is
not in your heart, but in forms and ceremonies, and if
you cling to these forms you may know that your heart
is evil; because, although the forms and the ceremonies
cause you to weep and to sigh, this sighing and weeping
is worthless, because your sentiment comes from those
images, and to those images will it return. All things
return finally to the place from whence they took their
origin, and as these things are perishable, the sentiments
which they excite will perish with them. God only de-
sires the heart and not the ceremonies. If you do not
require the ceremonies, they will be useless in matters
of faith as well as in the art of magic.”

It is foolish to refuse to be guided by the church as
long as one is not able to find one’s own way; but to be
thus guided is not the object of existence; we should
strive to learn how to govern ourselves, instead of
being continually dependent upon the help of another.

“JT do not say that images should not be made, and
that the suffering of Christ should not be represented in
pictures. Such things are good to move the mind of
man to the practice of piety, virtue, and veneration, and
to those who are unable to read they are very useful and
better than many a sermon. I am not speaking against
the use of a thing, but against its misuses. Such things
are useful if we know their true meaning and under-
stand their effects” (De Imaginibus, iii.).*

“The saints are in heaven, and not in the wood out
of which an image is carved. Each man is himself
nearest to his own god. I contradict your old fathers
because they wrote for the body and not for the soul;
they wrote poetry, but not theosophy; they spoke flat-
teries instead of telling the truth. They were teachers
of fashions and usages, not teachers of eternal life. The

1 Thus it would also be better for our modern would-be theosophists if,
instead of running after external “ Mahatmas” and seeking-salvation from

them, each one were to strive after knowing the real Mahatma existing
within his own soul,

282 PARACELSUS

mere imitation of the personal usages of the saints leads
to nothing but damnation. The wearing of a black
coat, or the possession of a piece of paper signed by
some human authority, does not make a man a divine.
Those are divine who act wisely, because wisdom is God.
A clergyman should be a spiritual guide for others; but
how can a man be a spiritual guide if he merely talks
about spiritual things and knows himself nothing about
them? It may be said that the personal behaviour of a
clergyman does not affect the truth of what he teaches;
but a clergyman who does not act rightly does not pos-
sess the truth, and therefore cannot teach it. He can
only, parrot-like, repeat words and sentences, and their
meaning will be incomprehensible to his hearers, because
he knows nothing about that meaning himself.”

“Belief in opinions is no faith, He who foolishly
believes is foolish. A fool who believes unreasonable
things is dead in faith, because he has no real know-
ledge, and without knowledge there can be no faith.
He who wants to obtain true faith must know, because
faith grows out of spiritual knowledge. The faith that
comes from that knowledge is rooted in the heart. He
who ignorantly believes has no knowledge, and possesses
no faith and no power. God does not desire that we
should remain in darkness and ignorance; on the con-
trary, our knowledge should be of God. We should be
the recipients of divine wisdom. God does not rejoice
to see fools, blockheads, and simpletons, who are ready
to believe anything, no matter how absurd it may he;
neither does He desire that only one wise and learned
man should be in each country, and that the other people
should follow him blindly, as the sheep follow a ram;
but we should all have our knowledge in God, and take
it out of the universal fountain of wisdom. We should

1 There is a false faith that comes from ignorance (7’amas), and a false
faith that originates from selfish desire (Rajas) ; but the true faith springs
from wisdom (Sattwa), and is itself the way for its attainment.

PHILOSOPHY AND THEOSOPHY 283

know who and what God is, but we can learn to know
God only by becoming wise, and we become wise when
the wisdom of God becomes manifested in us. The works
of God will become manifest to us through wisdom,
and God will be most pleased if we become His image.
To become like God we must become attracted to God,
who is the universal fountain of all, and the power that
attracts us is divine love. The love of God will be
kindled in our hearts by an ardent love for humanity,
and a love for humanity will be caused by a love of God.
Thus the God of the Macrocosm and the God of the
Microcosm act upon each other, and both are one, for
there is only one God, and one law, and one Nature,
through which wisdom becomes manifest” (De Funda-
mento Sapientic).

“There is an earthly sun, which is the cause of all
heat, and all who are able to see may see the sun, and
those who are blind and cannot see him may feel his
heat. There is an eternal sun, which is the source
of all wisdom, and those whose spiritual senses have
awakened to life will see that sun, and be conscious of his
existence ; but those who have not attained full spiritual
consciousness may nevertheless perceive his power by an
inner faculty, which is called Intuition. Animal reason
is active in the animal soul, and angelic wisdom in the
spiritual soul. ‘he former sees by the light of Nature,
which is produced by a reflection of the rays of the divine
light acting in Nature; but the light of the spirit is not
a product of Nature, but the supreme cause of all which
in Nature becomes manifest. Nature does not produce
a sage; she merely furnishes a natural vehicle for a sage.
Nature is not perfect, but produces cripples and diseases,
abnormalities and monstrosities, the blind and the lame;
but that which comes from God is perfect. It is a germ
which is planted in the soul of man, and man is the
gardener and cultivator, whose business it is to surround
it with the elements necessary for its growth, so that

284 PARACELSUS

when the earthly tabernacle is broken, the spirit, attracted
by His love, His eternal home, may return to it, having
grown in knowledge, being clothed in purity and illu-
mined by divine wisdom.”

“The wisdom of God is not made up of pieces, but is
only one. While we are on this earth we ought to keep
our mirror in God, so as to be in every respect as a child
is like its father. Thus we ought to be made out of the
whole cloth, and not be patched up. The wise man in
God has his wisdom in God, and he will teach in a way
that nobody can contradict or resist him, and his teaching
will harm no one, but bring joy and gladness and glory
to all who will receive it” (De Fundamento Sapientic).

Spirit passes into the body, and out of it, like a breath
of air passing through the strings of an Aolian harp.
If we succeed in binding it there, we will create a source
of undying harmony and create an immortal being. But
to bind spirit we must be able to bind thought. Man
is a materialised thought; he is what he wills. To
change his nature from the mortal to the immortal state
he must change his material mode of thinking, and even
rise above the sphere of thought. He must cease to
hold fast in his thoughts to that which is illusory and
perishing, and hold on to that which is eternal. The
visible universe is a thought of the eternal mind thrown
into objectivity by its will, and crystallised into matter
by its power. Look at the everlasting stars ; look at the
indestructible mountain-peaks. ‘They are the thoughts
of the universal mind, and they will remain as long as
the thoughts of that mind do not change. If we could
hold on to a thought we would be able to create. But
who but the enlightened, who live above the region of
mentality in the kingdom of spirit, can hold on to a
thought? Are not the illusions of the senses continually
destroying that which we attempt to create? Men do
not think what they choose, but that which comes into
their mind. If they could control the action of their

PHILOSOPHY AND THEOSOPHY 285

mind by rising above it, they would be able to control
their own nature and the nature by which their forms
are surrounded. ;

But mortal man has no power to control the powers
of Nature in him, unless that power becomes manifested
in him. “We mortals are not from heaven, but from
the earth; we did not drop down from heaven, but grew
from the earth. ‘Terrestrial powers are moving in us;
but if we are reborn in the spirit, then will we move in
celestial power. What is this aid, these powers of which
I am writing, but celestial powers? Who gives and
distributes them but God alone?” (Morb. Invisib., v.).
He who trusts in his own power will fail, and become a
victim of his own vanity ; he who expects salvation from
others will be disappointed. There is no god, no saint,
and no power in which we can put any confidence, faith,
or trust for the purpose of our salvation, except the
power of divine wisdom acting within ourselves. Only
when man realises the presence of God within himself
will he begin his infinite life, and step from the realm
of evanescent illusions into that of permanent truth.

The realisation of eternal truth is caused by the
“Holy Ghost,” this being the light of self-knowledge,
the spirit of truth, No man can create within himself
that light, nor drag the spirit of truth down to his level,
nor push himself by his own will into that light; he can
only wait in peace until that spirit descends and becomes
manifest in his soul. ‘Thus the acquisition of wisdom
consists in passively receiving the light from above, and
in actively resisting the influences from below which
hinder its manifestation.

UNSELFISHNESS

“Theosophy ” is the wisdom of God in man, and
therefore cannot be appropriated by any person. It cannot
become manifested in man as long as there exists in him

286 PARACELSUS

the delusion of “self,” because that “self” is a limited
thing, which cannot grasp the infinite indivisible reality.
For this reason “ love ”—that is to say, the abandonment
of “self ”—is the beginning of wisdom. This doctrine,
however, is generally misunderstood. It does not teach
that Z should merely desire nothing for myself; but it
teaches that there should be no conception of “7” in my
mind that loves or desires anything. Only when that
illusion of “self” has disappeared from my heart and
mind, and my consciousness arisen to that state in which
there will be no “I,” then will not Z be the doer of works,
but the spirit of wisdom will perform its wonders through
my instrumentality (Philosophia Occulta).

In this also exists the difference between divine love
and “altruism.” ltruistically inclined persons are
usually not selfish, but possessed by the idea of “self.”
Not from God, but from their own illusion of selfhood,
are their works emanating. They are themselves the
doers of their works, and are proud of their own goodness
and wisdom; but their good works, being the product of
an illusion, are illusive, and therefore impermanent. The
altruistic humanitarian sees in other human beings his
brothers and sisters; but God, dwelling in the soul of
the wise, sees in every vehicle of life and in every
creature His own divine self.

APPENDIX

ADEPTS

THERE are Adepts of various grades. There are such as
live like normal men in their physical bodies, and who
are able to send their astral spirit out of their bodies
during their sleep to any place they choose, and on
awakening, their astral spirit returns again into the
body to which it belongs; and there are others who
have no physical bodies, because they have arrived at a
state of perfection in which such bodies are no longer
required for their purposes.’ “There are persons who
have been exalted (verzweckt) to God, and who have re-
mained in that state of exaltation, and they have not
died. Their physical bodies have lost their lives, but
without being conscious of it, without sensation, without
any disease, and without suffering, and their bodies
became transformed, and disappeared in such a manner
that nobody knew what became of them, and yet they
remained on the earth. But their spirits and heavenly
bodies, having neither corporeal form, shape, nor colour,
were exalted to heaven, like Enoch and Elias of old”?
(Philosoph., v.).

1 See H. P. Blavatsky, “The Voice of the Silence” (Nirmanakaya’s).

2 C. von Eckartshausen speaks in his ‘‘ Disclosures of Magic” (1790)
about the Adepts as follows: “These sages, whose number is small, are
children of light, and are opposed to darkness. They dislike mystifica-
tion and secrecy; they are open and frank, having nothing to do with
secret societies and with external ceremonies, They possess a spiritual
temple, in which God is presiding.

‘** They live in various parts of the earth, and do not meddle with poli-

tics; their business is todo as much good to humanity as is in their power,
287

288 APPENDIX

“There is a great difference between the physical and
the ethereal body. The former is visible and tangible,
but the latter is invisible and intangible. The body eats
and drinks ; the spirit lives in faith. The body is evanes-
cent and destructible; the spirit eternal. The body
dies ; the spirit lives. The body is conquered by the
spirit ; the spirit is victor. The body is opaque, clouded ;
the spirit transparent and clear. The body is often sick ;
the spirit knows no disease. The body is dark, but the
spirit is light, and sees into the hearts of the moun-
tains and the interior of the earth. The body executes
acts which the spirit orders. The body is the mumia;
the substance of the spirit is the balsam of life. The
former comes from the earth, but the spirit from
heaven ”* (Philosoph., iv.).

and to drink wisdom from the eternal fountain of truth. They never
quarrel about opinions, because they know the truth. Their number is
small, Some live in Europe, others in Africa, but they are bound together
by the harmony of their souls, and they are therefore as one. They are
joined together, although they may be thousands of miles apart from each
other. They understand each other, although they speak in different
tongues, because the language of the sages is spiritual perception.

‘* No evil-disposed person could possibly live among them, because he
would be recognised immediately, for he would be incapable of being illu-
minated by wisdom, and as a mirror covered with mire cannot reflect the
light, likewise such a soul cannot reflect the truth. But the more the soul of

man grows perfect, the nearer does it approach to God, and the more will
its understanding grow and its love be exalted. Thus may man enter
into sanctification; he may communicate with perfect beings in the
spiritual kingdom, and be instructed and guided by them. He will bea
true child of God. All Nature will be subject to him, because he will be
an instrument to carry out the will of the Creator of Nature. He knows
the future, the thoughts and the instincts of men, because the mysteries
of eternity are open before him.

** But the plans of the worldly-wise will come to nought. That which
took the followers of false science centuries to accomplish will be wiped
out by a single stroke of the finger of God, and a nobler generation will
come, which will worship God in spirit and in truth.”

1 There are three kinds of knowledge :—1. External knowledge, or
scientific opinions in regard to external things (Gal. vi. 3). This know-
ledge leads to error, because it concentrates all the attention upon the
illusory exterior of things, and keeps the mind in ignorance in regard to
interior truths, 2. Knowledge received by entering into the mysteries

APPENDIX 289

CREATION

The unmanifested Absolute cannot be conceived other-
wise than as a mathematical point, without any magnitude,
and such a point in becoming manifest in all directions
would necessarily become a sphere. If we imagine such
a mathematical point as being self-conscious, thinking,
and capable to act, and desirous to manifest itself, the
only thinkable mode in which it could possibly accom-
plish this would be by radiating its own substance and
consciousness from the centre towards the periphery.
The centre is the Father, the eternal source of all
(John i. 4); the radius is the Son (the Logos), who was
contained in the Father from eternity (John i. 1); the
power of the father revealed in the light of the son from
the incomprehensible centre to the unlimited periphery is
the Holy Ghost, the spirit of truth, which is manifested
externally and revealed in visible Nature (John xv. 26).
We cannot conceive of a body without length, breadth,
and thickness; a circle or a sphere always consists of a
centre, radius, and periphery. They are three, yet they
are one, and neither of them can exist without the other
—two.! God sends out His thought by the power of His

of Nature ; comprehension of truths independent of the opinions of others,
It is the beginning of wisdom (Sirach i. 16). 3. Wisdom, or the knowledge
of the Supreme Cause of all effects obtained by knowledge of self (Book of
Wisdom, vii. 17-27). This is the wisdom of Solomon.

There are three kinds of knowers :—1. The theorists, who deal with
opinions and with illusory appearances ; the opinionated and dogmatists,
sceptics, materialists, &c., who continually quarrel about their different
opinions, 2. Those who are able to recognise interior truths objectively
by the power of their interior perception. 3. The Adepts, who are united
with God, and know everything because they know themselves, by the
power of the Holy Ghost being manifest in themselves (Prov. ix. 7).

1 The doctrine of the Trinity is found in all the principal religious
systems: in the Christian religion as Father, Son, and Spirit; among
the Hindus as Brahma, Vishnu, and Siva; the Buddhists call it Atma,
Buddhi, and Manas; the Persians teach that Ormuzd produced light out
of himself by the power of his word. The Egyptians called the First Cause
Ammon, out of which all things were created by the power of its own will.
In Chinese, Kwan-shai-gin is the universally manifested Word, coming

T

290 APPENDIX

will (the Iliaster divides itself). He holds fast to the
thought, and expresses it in the Word, in which is con-
tained the creative and conservative power, and His
thought becomes corporified, bringing into existence
worlds and beings, which form, so to say, the visible
body of the invisible God. Thus were the worlds formed
in the beginning by the thought of God acting in the
Macrocosm (the Universal Mind), and in the same
manner are forms created in the individual sphere of
the mind of man. If we hold on to a thought we create
a form in our inner world, and we might render it objec-
tive and material if we knew our own creative power.
A good thought produces a good, and an evil thought
an evil form, and they grow as they are nourished by
thought or “ imagination.”

GENERATION

All beings are the product of the creative power of the
imagination. This imagination may proceed (1) from
Nature, (2) from man, (3) from God.

There are consequently three modes in which men may
come into existence :— :

1. Natural men, the result of sexual intercourse
between men and women. The imagination of the
parents creates the sperm; the matrix furnishes the
conditions for its development. “They are born of
flesh, and their destiny is to serve as vehicles for the
Spirit ” (St. John iii. 6).?
from the unmanifested Absolute by the power of its own will, and being
identical with the former. The Greeks called it Zeus (Power), Minerva
(Wisdom), and Apollo (Beauty); the Germans, Wodan (the Supreme
Cause), Thor (Power), and Freia (Beauty), Jehovah and Allah are trini-
ties of Will, Knowledge, and Power; and even the Materialist believes
in Causation, Matter, and Energy.

1 There are three kinds of imagination: passive imagination, active
thought, creative thought.

2 There are three kinds of birth: the birth of the flesh, of the soul, and
of the spirit ; and each birth has three stages : generation, germination,

APPENDIX 291

2. God-men, the products of the imagination and will
of the divine Logos, the incarnating spiritual entities
(St. Matt. i. 23; St. Luke i. 35). “They are already
born of the Spirit” (St. John i. 14).

3. Primordial men, without fathers or mothers and
without sex, produced by the thought of God in the
matrix of Nature (Hebrews vii. 3). “They are the true
images of the Creator, the children of God, without
sin and without knowledge” (Luke iii. 38). Being
attracted to matter, and desiring to enjoy material
pleasures, they gradually sink into matter and learn to
know good and evil.”

INITIATION

“ Tnitiation,” or “ baptism,” is the growth of the spiri-
tual principle, which is germinally contained in every
man, into consciousness. “Two germs grow into one
man. One comes from the Spirit, the other germ comes
from Nature; but the two are one. One becomes con-
scious of Nature, the other one may become conscious
of the Spirit. One is the child of Adam, the other the
son of Christ. There are a few whose spiritual conscious-
ness is awakened to life, who have died in Adam and
are reborn of Christ;* those who are reborn know

and fructification. The first birth is the natural birth of man; the second
is the awakening of the soul, and the attainment of its power (Ephes.
iv. 13) to control the desires and passions ; it is, so to say, an invisible fire,
penetrating the whole of the body. The third birth is the regeneration
of the spirit, its awakening to spiritual consciousness. The last stage is
attained by very few (1 Cor. xv. 47; St. John iii, 6).

1 Krishna, Buddha, Christ.

2 “Adam.” The failures of the Dhyan-Chohans.

3 The ‘‘ flesh of Adam” forms the animal elements of the soul, but the
flesh of Christ is the spirit (the sixth principle), All the animal principles
existing in Nature exist germinally in the soul-essence of man, and may
grow there and develop into entities. The whole of the animal creation
is thus represented in the soul of man, because the growth of an
animal passion means the growth of an animal principle in the soul. If
such passions are conquered by the power of the spirit, these animal
‘* creatures ” will die and be expelled from the organism of the soul, in

292 APPENDIX

themselves, and are thus initiated into the kingdom of
the Spirit.

“ Initiation is therefore a matter of growth, and cannot
be obtained by favour. Ceremonies are only external
forms. The true baptism is the baptism of fire, the
growth into the spirit of wisdom, the victory of the spirit
over the animal nature of man.”?

We know that nobody can enjoy the possession of any
external sense, such as sight, hearing, &c., unless he has
organs adapted for that purpose. The same is true in
regard to the inner senses of man, which also require the
organisation of a spiritual but nevertheless substantial
body; and as the physical body generates its organs in
the womb of its mother, so the spiritual body becomes
generated in the astral body of man,

“The form of man must be adapted to his plane of
existence. A horseshoe of iron has a form adapted to
its purpose, and so has a goblet of silver. Nature has
many strange children, and man must have his shape,
and also that wherein he is made. Therefore Christ
says, ‘He who is with Me denies himself.’ This means
that he must rise superior to that which belongs to
Nature in him. He must take his cross upon his
shoulders, namely, the cross which Nature has put upon
him. ‘Take Nature upon your shoulders and carry her,
but do not identify yourself with her. Love your neigh-
bour, and free yourself of that carnal reason which forces
you to be a servant of self” (De Arte Presaga).
the same way as a decayed part of the physical body becomes separated
from the physical organism ; and as such processes going on in the physical
form may be observed during the waking state, likewise the corresponding pro-
cesses going on in the organism of the soul may be observed during a dream,

i There are three kinds of baptism, by which three different names are
received. The first baptism is only an external form, and the name is
optional; the second is the baptism with the “ water of truth,” or the
awakening of the soul to a recognition of the truth, by which a new name
is received, expressing the quality and destination of the individual (1
Moses xvii. 5); the third is the baptism with the “fire of the spirit,” and

the name which it confers expresses the power of the perfect and immortal
divine man (St. John’s Revelation ii. 17).

APPENDIX 293

MEDIUMSHIP

“Nature can teach everything belonging to Nature;
she derives her knowledge from the Spirit. But Spirit
and Nature are one, for Nature is a light that comes from
the Spirit. If Nature learns from the Spirit, the one
becomes divided into two: the disciple asks questions,
and answers them himself. Ina dream the dreamer and
the person he dreams of are one; and in temptation the
tempter and the tempted are one.”

“The light of Nature is the light that comes from the
Spirit. It is in man—is born with him, and grows up
with him. There are some persons who live in this
interior light, but the life of others is centred in their
animal instincts, and they grope in darkness and error.
There are some who write wiser than they know, but it
is wisdom that writes through them, for man has no
wisdom of his own; he can only come into contact with
wisdom through the light of Nature that is in himself.”

“Those who live in their animal instincts are not wise,
and that which they write is inspired by their animal
reason. Some animals are murderous and others are
greedy ; some are thievish and others are lewd; but all
the elements of the animal kingdom are in the soul of
man, and whenever such elements become alive in him
they dominate over his reason, and man becomes like a
reasoning animal, and writes as dictated by his animal
reason.”

“That which a man writes is not created by him,
but it existed before him, and will exist after him; he
only gives it a form. Therefore that which he writes is
not his but another’s; he is only the instrument through
which truth or error expresses itself. There are those
who write mechanically, and such writing may come from
three causes; intellectual writing may come from over
fifty-seven causes, and the writing of the Word of God
may come from ten causes. A person who writes should

294 APPENDIX

know the cause from whence his ideas come, for only he
who knows wisdom can write wisely ”! (De Fundamento
Sapientic).

OccuLT PHENOMENA

Action at a Distance.—The (spiritual) breath of man
reaches very far; for the breath is his spirit, and he may
send his spirit many hundred miles away, so that it will
accomplish all that the man himself could have accom-
plished. Such a breath travels as fast as the wind, or
as a ball shot out of a gun, and delivers its message”
(Philosoph. Tract., iii.).

Disappearance of Otjects.—“ Visible bodies may be made
invisible, or covered, in the same way as night covers a
man and makes him invisible, or as he would become
invisible if he were put behind a wall; and as Nature
can render something visible or invisible by such
means, likewise a visible substance may be covered
with an invisible substance, and be made invisible by
art.” ® (Philosoph. Sag., i.).

Palingenesis.—“ If a thing loses its material substance,
the invisible form still remains in the light of Nature
(the astral light); and if we can reclothe that form with
visible matter, we can make that form visible again. All
matter is composed of three elements—swlphur, mercury,
and salt. By alchemical means we may create a mag-
netic attraction in the astral form, so that it will attract
from the elements (the A’kasa) those principles which it

1 There are three distinct classes of mediumship: mechanical medium-
ship, in which the physical forces of the medium are used by extraneous
influences (obsession, physical manifestations,.&c.); emotional medium-
ship, by which the energies of the soul of the medium are stimulated
and his feelings and his thoughts aroused (trance speaking and writing);
spiritual mediumship, in which wisdom manifests itself through transcen-
dentally conscious man (ecstasy, illumination),

2 It is said that “darkness is absence of light.” Wemay say with equal
truth that “light is absence of darkness;” light and darkness are cer-
tain states of the cosmic ether (A’kasa). Light is “spirit,” darkness is
‘* matter.” Both have positive qualities (Gen. i. 4).

APPENDIX 295

possessed before its mortification, and incorporate them
and become visible again” * (De Resuscitationibus),

Occult Letters.—“ If the elementary body can write a
letter, and send it by a messenger to somebody in a
month, why should not tlie ethereal body of an Adept be
able to write a letter and to send it to its destination
(by an element spirit) in an hour?”? (Philosoph. Sag., i.
cap. 6).

Transformations.—* There is a species of magic by
which living bodies can be formed and one body be
transformed into another, as was done by Moses”®
(Philosoph. Sag.).

Transmutations.—“ An instance of transmutation may
be seen in wood which has become petrified. The form
of the wood remains unchanged; nevertheless it is no
longer wood, but a stone” (De Transmutationibus).

Passage of Matter through Matter.—* Things that are
done by visible means in the ordinary manner may be
done by invisible means in an extraordinary way. For
instance, a lock can be opened with a key; a cut be
made with a sword; the body be protected by a coat-
of-mail. All this may be done by visible means. You
may grasp a man with your hand without making a
hole in him, and take a fish out of water without
leaving a hole in the water; or you may put some-
thing into water, and if you withdraw your hand no
hole will be left in the water. By the necromantic art
something can be put through a body or into a body,

1 Plato, Seneca, Erastus, Avicenna, Averroes, Albertus Magnus, Cas-
palin, Cardanus, Cornelius Agrippa, Eckartshausen, and many others
wrote about the palingenesis of plants and animals. Kircher resurrected
a rose from its ashes in the presence of Queen Christina of Sweden, 1687.
The astral body of an individual form remains with the remnants of the
latter until these remnants have been fully decomposed, and by certain
methods known to the alchemist it can be reclothed with matter and
become visible again.

2 The value of a letter should be determined by the quality of its con-
tents, and not by the manner in which it has been received.

8 Exod. vii. 10.

296 APPENDIX

and no hole will be left in the latter” * (Philosoph. Sag.,
i. 4).
THOUGHT-TRANSFER

“By the magic power of the will a person on this
side of the ocean may make a person on the other side
hear what is said on this side, and a person in the East
thus converse with another person in the West. The
physical man may hear and understand the voice of
another man at a distance of a hundred steps, and the
ethereal body of a man know what another man thinks
at a distance of a hundred miles and more. What can
be accomplished by ordinary means in a month (such as
the sending of messages) can be done by this art in one
day. If you have a tube a mile long, and you speak
through it at one end, a person at the other end will
hear what you say. If the elementary body can do this,
how much easier will it be for the ethereal body, which
is much more powerful (in relation to other ethereal
bodies) than the former!” ? (Philosoph. Sag., i. cap. 60).

SPIRITS OF THE DEPARTED

“If a person dies, it is only his body that dies; the
human soul does not die,® neither can it be buried, but
it remains alive, and knows whatever it knew before it

1 Such manifestations of occult power may be witnessed frequently in
spiritualistic séances. The reason why they seem incomprehensible to us
is because we habitually look upon form as something real instead of seeing
in it an illusion, and because our accepted opinions in regard to the con-
stitution of matter are fundamentally wrong.

2 The earthly atmosphere may be, so to say, perforated by a tube
or wire, carrying an electric current, and the ether (A’kasa) be “ per-
forated” likewise by a current of spiritual force. An electric current
passes unimpeded through the earth ; a thought current passes unimpeded
through the A’kasa.

3 The human soul is threefold: the animal, intellectual, and spiritual
soul. The imperfect elements of the soul die; that which is perfect remains
alive. Life is threefold: the organic life, the life of the soul, and that of
the spirit.

APPENDIX 297

became separated from the body. It remains the same as
it was before death: if a man has been a liar in his life,
he will be one after death; and if he has been well ex-
perienced in a certain science or art, he will know that
science or art; but a human soul that knew nothing
about a certain thing during its life will not be able to
learn much about it after death.”

“If we desire to enter into communication with the
spirit of a deceased person, we may make a picture repre-
senting that person, and write his name and the questions
we wish to ask him upon it, and put that picture under
our head after retiring to rest; and during our sleep the
deceased appears to us in our dreams and answers our
questions. But the experiment must be made in a spirit
of unfaltering faith, full of confidence that it will succeed,
else it will fail, because it is not the picture that brings
the spirit, but our faith that brings us into communi-
cation with it; and the picture is only made for the
purpose of assisting the imagination, and to make it more
powerful” * (Philosoph., v.).

** Men have two spirits—an animal spirit and a human
spirit—in them.” A man who lives in his animal spirit
is like an animal during life, and will be an animal after
death; but a man who lives in his human spirit will
remain human. Animals have consciousness and reason,
but they have no spiritual intelligence. It is the pre-
sence of the latter that raises man above the animal, and
its absence that makes an animal of what once appeared
to be a man. A man in whom the animal reason alone
is active is a lunatic, and his character resembles that of
some animal. One man acts like a wolf, another like a
dog, another like a hog,a snake, or a fox, &. It is
their animal principle that makes them act as they do,
and their animal principle will perish like the animals
themselves. But the human reason is not of an animal

1 There are three sources of faith: opinion, belief, and knowledge.
? The human spirit has a twofold aspect, a human and a divine one,

298 APPENDIX

nature, but comes from God, and being a part of God, it
is necessarily immortal” (De Lunaticis).

Tue Exrxir or Lire ,

Paracelsus, as well as his predecessors, such as Galen,
Arnold, De Villanova, Raimund Lullius, &c., laboured
studiously to discover a remedy for the prolongation of
life. He did not believe in the possibility of rendering
the physical body immortal, but he considered it the
duty of every physician to attempt to prolong human
life as long as it could be prolonged, because it is only
during life upon the earth that man can acquire know-
ledge and improve his character; after death he acquires
nothing new, but enjoys his possessions. Paracelsus,
like Roger Bacon, Verulam, and others, maintained that
the human body could be rejuvenated to a certain extent
by a fresh supply of vitality, and it was his aim to find
means by which such a supply could be obtained. He
says :—

“Tf we could extract the fire of life from the heart
without destroying the heart, and draw the quintessence
out of inanimate things, and use it for our purpose, we
might live for ever in the enjoyment of health, and with-
out experiencing any disease. But this is not possible
in our present condition. We cannot reverse the laws
of Nature, and whatever dies a natural death cannot be
resuscitated by man. But man may mend that which
he himself has broken, and break that which he himself
has made. All things have a certain time during which
they exist upon the earth. ‘The saints have a certain
time during which they exist, and also the wicked. If
a man’s time to stay is over, he will have to leave. But

1 The writings attributed to Paracelsus in regard to this subject that
are known at present are partly spurious, partly fragmentary, and the
translations incorrect. The extracts given below of his writings on the
Elixir of Life are taken from an original MS. in private possession.

APPENDIX 299

_ many die before their time is over, not by a visitation of
Providence, but because they are ignorant of the laws
controlling their nature.”

“Metals may be preserved from rust, and wood be
protected against the rot. Blood may be preserved a
long time if the air is excluded. Egyptian mummies
have kept their forms for centuries without undergoing
putrefaction. Animals awaken from their winter sleep,
and flies, having become torpid from cold, become nimble
again when they are warmed. A tree will sometimes
bear no fruit for twenty years, and then begin again to
bloom and bear fruit as it did when it was young; and
if inanimate objects can be kept from destruction, why
should there be no possibility to preserve the life-essence
of animate forms ?”

“Life itself comes from heaven. It is an emanation
of the Supreme Power of the universe, and it is therefore
eternal and unchangeable; but it requires a substantial
vehicle for its manifestation. Material forms are earthly,
and, like all earthly substances, they are subject to disso-
lution and change. ‘To prolong the process of life, we
must try to protect the material form in which life is
active against all injurious influences that may act upon
it. We must therefore attempt to eradicate all physical
and psychical diseases, and to prevent all evils that are
caused by age, occupation, or accidents. We should
protect man against all evil influences acting upon him
during the foetal state, in infancy, youth, manhood, and
old age; we should defend him against injurious in-
fluences coming from the astral plane; cause him to
avoid immoderate eating and drinking, fatigue of body
or mind, excessive joy or grief, or mental excitement of
any kind. We must protect him against infectious or
epidemic diseases, whether they are of a physical or moral
character, and employ such remedies as have been pro-
vided by Nature for such purposes.”

“Such a remedy is the Primwm Ens, the source of all

300 APPENDIX

life. As the fabulous halcyon becomes rejuvenated and
its own substance renewed by drawing its nutriment from
the Primum Ens, so may man rejuvenate his constitution
by purifying it so that it will be able to receive without
any interruption the life-giving influence of the divine
spirit.

“But the vehicle that forms the medium through
which life acts consists of elementary substances that are
found in Nature, and which form the quintessence of all
things. There are some substances in which this quint-
essence is contained in greater quantities than in others,
and from which it can more easily be extracted. Such
substances are especially the herb called melissa and the
human blood,

THE PrimuM ENS

The “ Primum Ens” of a thing is its first beginning,
its Prima Materia, an invisible and intangible spiritual
substance, which can be incorporated in some material
vehicle. “He who wants to separate the Primwm Ens
from its Corpus (vehicle) must have a great deal of
experience in the spagyric art. If he is not a good
alchemist his labour will be in vain” (De Separat. Rer.).

“The Primum Ens Melisse is prepared in the follow-
ing manner :—Take half a pound of pure carbonate of
potash and expose it to the air until it is dissolved (by
attracting water from the atmosphere). Filter the fluid,
and put as many fresh leaves of the plant melissa into it
as it will hold, so that the fluid will cover the leaves.
Let it stand in a well-closed glass, and in a moderately
warm place, for twenty-four hours. The fluid may then
be removed from the leaves, and the latter thrown away.
On the top of this fluid absolute alcohol is poured, so
that it will cover the former to the height of one or two
inches, and it is left to remain for one or two days, or

1 Compare “ Five Years of Theosophy :” The Elixir of Life,

APPENDIX 301

until the alcohol becomes of an intensely green colour.
This alcohol is then to be taken away and preserved,
and fresh alcohol is put upon the alkaline fluid, and the
operation is repeated until all the colouring matter is
absorbed by the alcohol. This alcoholic fluid is now to
be distilled, and the alcohol evaporated until it becomes
of the thickness of a syrup, which is the Primwm Ens
Melisse ; but the alcohol that has been distilled away
and the liquid potash may be used again. The liquid
potash must be of great concentration and the alcohol of
great strength, else they would become mixed, and the
experiment would not succeed.” }

1 Lesebure, a physician of Louis XIV. of France, gives, in his “Guide
to Chemistry” (“Chemischer Handleiter,” Nuremberg, 1685, p. 276),
an account of some experiments, witnessed by himself, with the Primwm
Ens Melisse as follows :—“ One of my most intimate friends prepared the
Primum Ens Melisse, and his curiosity would not allow him to rest until
he had seen with his own eyes the effect of this arcanum, so that he might
be certain whether or not the accounts given of its virtues were true. He
therefore made the experiment, first upon himself, then upon an old
female servant, aged seventy years, and afterwards upon an old hen that
was kept at his house. First he took, every morning at sunrise, a glass
of white wine that was tinctured with this remedy, and after using it for
fourteen days his finger and toe nails began to fall out, without, however,
causing any pain. He was not courageous enough to continue the experi-
ment, but gave the same remedy to the old female servant. She took
it every morning for about ten days, when she began to menstruate
again, as in former days. At this she was very much surprised,
because she did not know that she had been taking a medicine. She
became frightened, and refused to continue the experiment. My friend
took, therefore, some grain, soaked it in that wine, and gave it to the old
hen to eat, and on the sixth day that bird began to lose its feathers, and
kept on losing them until it was perfectly nude; but before two weeks
had passed away new feathers grew, which were much more beautifully
coloured ; her comb stood up again, and she began again to lay eggs.”

In the “Life of Cagliostro” some such rejuvenating medicine is men-
tioned, and the names of some persons who succeeded in the experiment
are given, These and similar facts have neither been proved nor dis-
proved by science, but are waiting for an investigation, The judges at
the trial of Cagliostro, before the tribunal of the Inquisition at Rome,
were only intent to convict him ; but he who can read their report ‘‘ be-
tween the lines” will find a great deal that speaks in favour of Cagliostro,
and much that has not been explained.

302 APPENDIX

Primum Ens SANGUINIS

To make the Primum Ens Sanguinis, take blood from
the median vein of a healthy young person, and let it
run into a warm bottle that has been weighed upon
scales, so that the exact quantity of the blood used will
be known. Add to this blood twice its quantity of
alcahest, close the bottle, and permit it to remain in a
moderately warm place for about fourteen days, after
which the red fluid is to be separated from the sedi-
ment, filtered, and preserved. This is the Primum Ens
Sanguinis, and it is used in the same manner as the
Primum Ens Melisse.

THE ALCAHEST

The celebrated Alcahest is an universal medicine
whose preparation was also known to Helmont and to
some Rosicrucians. It was considered by them as one
of the greatest mysteries. It is prepared as follows :-—

“Take freshly prepared caustic lime, if possible still
warm ; powder it quickly in a dry place, and put it into
a retort. Add as much absolute alcohol as the powder
will absorb, and distil the alcohol at a moderate heat,
until the powder in the retort is left perfectly dry. The
distilled alcohol is now to be poured again upon the
lime, and distilled, and this operation repeated ten times.
Mix the powder with the fifth part of its own weight
of pure carbonate of potash. This must be done very
quickly and in a dry atmosphere, so that it will not
attract any moisture. Insert the mixture of the two
powders into a retort and heat it gradually, after putting
about two ounces of absolute alcohol into the recipient.
White vapours arise from the powder, and are attracted
by the alcohol, and the heating is to be continued as
long as this takes place. Pour the alcohol from the
recipient into a dish, and set it on fire. The alcohol

APPENDIX 303

burns away, and the alcahest remains in the dish. It
is an excellent medicine, and is used in the same manner
as the Primum Ens Melissw.”* . On account of the great
powers contained in the limestone, Paracelsus says that
“many a man kicks away with his foot a stone that
would be more valuable to him than his best cow, if he
only knew what great mysteries were put into it by God
by means of the spirit of Nature.” ?

ZENEXTON

One of the greatest sympathetic remedies of Para-
celsus, for the possession of which he was envied a great
deal, and the preparation of which he kept very secret,
was his Zenexton. His disciple, Oswald Sroll, in his
“ Basilica Chemica,” pp. 210-213, describes its prepara-
tion as follows :-—

“Make an instrument of good steel, by which you
may cut some small tablets of the size of a penny, and
whose composition will be given below. The instru-
ment consists of two discs, which can be connected
together by a middle piece in the shape of a ring, form-
ing a hollow space between the two discs, and the latter
are provided with handles. Upon the inner side of one
dise is engraved a snake, and the inner side of the other
represents a scorpion, so that the substance which is to

1 We give these and the following prescriptions as curiosities, for what
they are worth. They contain great truths, but only those who know
will be able to understand and to prepare them, Those who go to the
apothecary’s shop to get these remedies prepared will be disappointed.

2 The alchemistical writings of Paracelsus are as obscure for the un-
initiated as those of any other alchemist, but to the initiated they are
plain enough. He gives, however, many plain directions in regard to
the treatment of special diseases, and which can easily be followed out.
The reason why the doctrines of Paracelsus are not more extensively
followed out by modern physicians is, that his system is, unfortunately,
little known, and still less understood. The time will come when the
resurrected doctrines of Paracelsus will create again a revolution in medical
science, as the man Paracelsus did three hundred years ago,

304 APPENDIX

be put into the hollow space between the two discs will
receive the impression of the snake on one side and of
the scorpion on the other. The instrument is to be
made at a time when sun and moon are together in the
sign of Scorpion. By this process the upper bodies will
be joined to the lower ones in an inseparable sympa-
thetic union.”

“The substance of which the tablets are made is
prepared as follows:—Take about eighteen live toads,
dry them by exposing them to the sun and the air, and
powder them. They must be dried very quickly, else
they will rot. Take a number of menstrual cloths from
young girls; white arsenic, auro-pigment, half an ounce
of each; roots of Diptamus albus and Tormentilla erecta,
* of each three drachms; one drachm of small pearls;
red corals, pieces of hyacinths and smaragds, half a
drachm of each; oriental saffron, forty grains; and a
few grains of musk and amber. Powder all fine, mix
it all together, and make a paste out of it with rose-
water and gum-tragacanth. Make a paste out of it at
the time when the moon is in the sign of Scorpion, cut
into tablets, and seal them with the instrument. Dry
the tablets, cover them with red silk, and wear them by
a string around your neck, but they ought not to touch
the bare skin. Such an amulet protects the wearer
against the plague, sorcery, poison, and evil astral in-
fluences; it draws poisons out of the body, and absorbs
them entirely.”

1 This takes place in the Macrocosm during the time of the new
moon, occurring each year between October 23 and November 23.

INDEX

INCLUDING ALL THE TERMS

ApgssI, or Rebis, 29

Abortion, 110

Abuse of powers, 208

Acthna, 30

Acting at a distance, 141, 142,
146, er

Adam and Eve, 69, 78, 99, 212

Adech, 29

Adept, 287

Admisural, 29

Adrop, Azane, or Azor, 29

Air, 175

A’kfsa, 30

Alcahest, 30, 202

Alchemical prescriptions, 254,
259, 301, 303 |
—— processes, 249, 251 |
Alchemist, 177, 179 |
Alchemy, 30, 190, 177 238, 249

Allara,
Aluech, 31
Amor hereos, 110

Amulets, 36, 222, 303
Anatomy, 56, 172, 194

Angels, 124, 133, 134

Aniadum, 31

Animal instinct, 60, 205

—— man, 61

—— reason, 173, 205, 208, 220,

—— soul, 222

Animals, 60, 115, 205, 225

Anthropology, 63
Anyodei, 31 ;

PECULIAR TO PARACELSUS

Apothecaries, 208, 250
Apparitions, 84, 87, 91, 107
Aquastor, 31

Arcana, 176, 213, 235

Archeeus, 31, 81, 181

Archates, or es, 31

Ares, 31, 46

Astra, 264

Aspis, 112

Astral bells, 87

bodies, 32, 84, 106, 113,
123, 136, 142

— cause of disease, 185, 200
—— currents, 149, 150, 239
—— entities, 107, 113, 124, 262

| —— essence, 67

—— forms, 123
—— influences, 113, 175, 210,
212, 215, 218, 263

ite, OI
light, 32, 85, 88, 125, 210
—— world, go
Astrology, 32, 216, 238
Astronomy, 90, 174
Astrum, 32, 96
Atmosphere, 150
a 200, 246, 263
ura, 57
—— seminalis, 71
Authority, 163, 167, 171, 192
276, 281
Azoth, 33

BatsamM of life, 48, 81, 101, 280
Baptism, 292

' Bargain with devils, 153

U

306

Basilise, 112

Beasts, 110, 125

Belief, 269, 232

Beryl, 33, 117

Birth, 290

—— of elements, 46

Black magic, 221, 224
Blessings, 138

Blood, 194

Blue milk, 153.

Bodies, astral, 68

—— invisible, 81, 185, 196
—— seven, 81

—— sidereal, 81, 95 :
Body, the elementary, 81, 83, 95,
197, 219, 223, 238, 264, 274,
279, 288

dissecting of, 172, 185
spiritual, 105, 288
Brain, 208

Buried treasures, 106, 117

CABALLI, 33, 101, 106

Cagliostro, Count, 301

Carpenter of the universe, 44,
219

Causes of disease, 198

Celibacy, 67, 78

Ceremonies, 109, 114, 161, 182

Chaomantia, 23

Chaos, 44, 116, 122, 262

Charms, 251

Character, 115, 177

Charity, 100

Chastity, 79

Chemistry, 238, 244

— of life, 177

Cherio, 33

Children, 66, 75, 87, 160, 212,
Ct

Christ, 234, 276

in man, 78

—— magical power of, 130

Christians, 228

Church, 103, 280

Circle, 212

Clairvoyance, 115, 117, 135

Clergymen, 129, 162, 275, 282

Clissus, 33

Colic, 210

Colours, 56

Conception, 65, 73

INDEX

Confidence, 149, 162, 179
Conjunction of planets, 202, 215
Conjuring spirits, 84, 150
Consciousness, 68, 131, 265
Constitution of man, 81
—— of Macrocosm, 215
Corals, 108

Cosmology, 44, 213
Cosmos, 44, 213

Creation, 44, 46, 50, 60, 288
Credulity, 258

Crystals, 117, 267

Cures by saints, 147

—— sympathetic, 187
Curses, 138, 161, 235

DARKNESS, 294

Darwin, 59

Death, 47, 81, 83, 97, 104, 185,
195, 197, 229, 269

—— apparent, 98

Decomposition, 83

Derses, 34

Desires, evil, 222

Devas, 116

Devils, 85, 124, 127, 153, 185

Digest, 70

Disciples, 236

Disease, 181, 193

Diseases, causes of, 193, 198

—— causes of astral, 200

—— causes of spiritual, 221

—— cured by faith, 230

—— cured by magic, 230

—— names of, 197

—— treatment of, 211

Dissecting corpses, 172

Divertellum, 34

Divination, 34, 118

Divine beings, 65

Divorce, 80

Dragons, 112

Dreams, 91, 110, 131, 135

—— remembering, 136

Dropsy, 203

Durdales, 34

Dwarfs, 126

Dysentery, 210

EARTH, 84
Earthquakes, 198
Eckartshausen (C. von), 54, 287

INDEX

Edelphus, 34

Egos, 211

etc magicum, 34, 251, 254

Elemental spirits, 65, 85

—— spirits of nature, 63, 119

Elementals, 34, 63, 86, 120

Elementaries, 35, 115

Elementary body, 81, 83, 95,
123, 196, 219, 238, 264, 274,
279, 288

Elements, 35, 46, 64, 90, 120,

123, 176, 213, 220
Elixir of life, 217, 298
Emanations, 221

—— seminis, 69, 201
—— spirituale, 221
=e veneni, 203
epsy, 225
oe lg 35
Essence of life, 151, 218
Eternity, 229
Evestra, 35, 87
Evil desires, 162
—— eye, 158
imagination, 155
—— spirits, 113, 118, 127, 153,
157, 162
Excrements, 187

Exorcism, 85, 105

FairH, 11, 137, 142, 147, 162,
167, 179, 226, 227, 276, 282

Familiar spirits, 116

Fancy, 141

Father, 62, 289

Fever, 197

Fifth essence, 82, 241

Fire, 46, 81, 138, 196

Firmament, 90

rien” 36, 116, 135

Flesh, 121, 151

Food, 159, 196, 203, 205

Foreseeing future events, 37,
135

Forms, 93, 115, 217, 268

Fortune-telling, 118

Freedom, 271

Fumigation, 115

307

GABAL, 93

Gamathei, 36

Generation of man, 63, 75, 290

Geomancy, 118

Ghosts, 83, 107, 108, 112

Giants, 36, 125

Gnomes, 36, 65, 121 :

God, 44, 50, 163, 169, 180, 184,
227, 234, 269, 273, 282, 285

d, 245 —

—— artificially made, 259

—— transmutation of, 260

Graveyards, 83

Growth, 283

Guardian spirits, 116

HAECKEL, 59
Hallucination, 115
Happiness, 272

Harmony, 68, 265

Haunted houses, 89, 106
Health, 181, 207

Heart, 161, 163, 208
Heaven, 169, 196, 212
Hell, 279

Herbarium spirituale, 57
Herbs, 56, 190, 215
Hidden treasures, 117, 250
Holy Ghost, 289

| —— water, 108

Homunculi, 36, 256
Hypericum perforatum, 190
Hypocrisy, 275

Hypnotism, 142, 236

IDEAL, 273

Ignorance, 126, 132, 282

Ilech, 36, 37

Iliaster, 37

Illusions, 197, 284

Images, 145, 148, 158, 160, 225

Imagination, 73, 109, III, 125,
137, 147, 159, 162, 221, 226

—— of women, 74, I10, 138, 159

Immortality, 97

Impressions, 37

Impurities, 203

Incarnation, 60

Incense, 108

Incubus and Succubus, 37, 109,
111

Inner sense, 55, 114, 274

308

Insanity, 113

Instincts, 135

Instruction received duringsleep,
132

Intelligence, 134

Intuition, 194, 283

Invisible man, 82, 131, 253, 278,

Si
Invisibility, 114, 294
JUPITER, 242

KARMA, 127, 227, 228

Knowledge, 117, 129,131, 134,
180, 214, 233; 269, 271, 275»
282, 289

—— artificial, 180, 274

—— of good and evil, 144, 211,
279

—— of nature, 130, 173

—— of self, 132, 214, 271

—— spiritual, 184, 268

Lapis Philosophorum, 236, 279

Larvae, 109, 110, 113

Leffas, 38

Lemures, 38, 106

Leo, 112

Letters, occult, 117, 295

—— closed, read, 117

Life, 46, 48, 98, 181, 209, 264,
298

—— chemistry of, 177

—— elixir of, 217, 298

—— essence, 151, 218

—— forms or vehicles, 181

—— universal, 217

Light of nature, 180, 195, 282,

oP Aa

—— of spirit, 282

Limbus, 38, 44, 70, 209, 211
Liquor vite, 70, 156, 182
Logos, 44, 60, 289

Lord, 78

Love, 67, 214, 242, 272
—— charms, 136, 158

—— of self, 274

Lying spirits, 262

Macrocosm and microcosm, 39,
47; 73) 173) 193, 208, 219,
248

INDEX

Magic, 38, 54, 86, 128, 150 161
224

—— bells, 252

black, 139, 144, 153, 185,

221, 224

—— circles, 162

— crystals, 117

—— images, 148

—— mirrors, 158, 251, 254

—— rings, 252

Magicians, 131, 153

Magisterium, 38

Magnetic cures, 188, 193

Magnets, 156, 161, 182, 188, 191,
211, 226

Man, 51, 77, 81, 119, 167, 196,
211, 280

—— constitution of, 81

—— divine, 60, 81, 278

—— elementary body, 95, 175

—— magical power in, 132

—— object of existence, 60, 69,
272

—— origin, 60, 63, 64

—— sidereal, 66, 82, 91, 148,
175, 247

—— soul-essence of, 66

—— spiritual, 67, 278

anganoria, 38

Marla Mand 214

Marks, 89

Marriage, 67, 78

with nymphs and sylphs,

125

Mars, 209, 240, 242

Martial diseases, 192, 202

Masses for the dead, 85

Materia prima, 195, 236, 264

Matrix, 38

Matter, 48, 102, 223

—— primordial, 195, 236, 264

Medical science, 170, 199

—— wisdom, 184, 235

Medicine, 54, 165, 183

—— practice of, 1655 229.

—— qualification for practice,
54, 232

—— systems of, 199

Medicines, 56, 59, 206, 208

Mediums, 106

Mediumship, 293

Melissa, 196, 209, 240

i
-

INDEX

Melosinz, 38

Menstrual blood, 155

Mercurius vivus, 236

Mercury, 204, 231, 241

Metals, 34, 99, 202, 251

Metaphysics, 39

Microcosm, 39, 47, 51, 175, 193;
208, 212, 248

Mind, 57, 102, 219

— univ » 50, 125, 264

Miracles, 147, 228

Mirrors, 157, 254

Modern medicine, 207

—— science, 206

Modesty, 234

Moles, 110

Monsters, 39, 110, 125

Moon, 157, 240

il influence of, 201

Mothers, 139

Mumia, 39, 81, 101, 151, 185,
187, 21 3

—— of the dead, 152

Mysteries, 48, 237

Mysterium magnum, 40, 44, 101

Mysticism, 40

Nativitiss, calculating of, 261

Natural man, 184

—— physician, 54, 178, 180, 214,
247

Nature, 47, 51, 132, 173, 212,
233; 207, 283

—— light of, 133, 180, 233

— love of, 214

Necrocomica, 40

Necromancy, 40, 89, 225

Nectromancy, 40

Nenufareni, 40

Nerve aura, 71

Numbers, 275

Nutriment, 265

Nymphs, 91, 121

Ossxct of existence, 60, 69, 272
Obsession, 106, 113, 162
—— cure of, 113
Occult phenomena, 86, 89, 106,
160, 246, 253, 294
nag force, ISI
mens, 88, 91, 135
Onanism, 80

309

Opinions, 233, 269, 282

Organs, 208, 220

Origin of disease, 183, 193, 198,
204, 208

PALINGENESIS, 100, 255, 294
Paracelsus, life, 1
—— tomb, 9
—— writings, 33
Paragranum, 41
Paramirum, 41, 198
Parasites, 113
Passions, 105, 226
Patients, 177, 181, 234
Penates, 41
Penetrability, 265, 295
Pentacula, 41
Perception, 210, 233, 247, 267
Phantasmata, 41, 108
Philosopher’s stone, 4, 279
Philosophy, 63, 170, 266, 274
Physicians, 55, 165, 168, 178, 183,
199, 200, 214, 227, 232
Physiology, 195
Plagne of medicine, 170
e, 156
Planets, 209, 214, 217, 241
Plants, 56, 189, 202
—— planetary correspondences,
56, 216
—— properties, occult, 190
—— rules for gathering, 216
Plato, 47
Pneumatology, 103
Poisons, 114, 157, 175, 203, 206,
236
Pollutions, 110
Power, 277, 285
Practice of medicine, 165, 198,
228, 229 ‘
resagium, 41, 116, 135
Praying, 163, 281
Predictions, 118
Prevision, 135
oh angde org 250, 303
Primordial essence, 49, 99, 236,
300
Primum ens, 49, 299
—— ens melisse, 301
—— ens sanguinis, 302
Principles, 208, 220
—— seven, 81

310

Prophecy, 90, 131
Prophets, 92
Punishment, 228
Purification, 206
Pygmaei, 41

QUACKERY, 163, 165, 174, 183,
185, 210, 233, 250 ton

Qualification of a physician,
178

Quintessence, 82, 241

REASON, 211, 269

Reasoning, 211, 274

Regeneration, 273

Reincarnation, 278

Rejuvenation, 249

Relics of saints, 147

Remedies, 207

—— against obsession, 190

—— against witchcraft, 162, 224,
226

Repercussio, 224

Resistance, 162, 224

Resurrection, 49, 295

SAGANI, 41

Saints, 125, 163, 281

working miracles, 147

Salamanders, 41, 91, 121

Salt, 41, 204, 231

Salt, Sulphur, and Mercury, 41,
197; 231, 247, 249

Sapientia, 169

Saturn, 243

Scaiolee, 41

Science, 63, 127, 132, 178, 207,
233, 244, 276

Second sight, 132

Self-control, 55, 284

Self-possession, 99

Self-thinking, 171

Semen, 71, 110

Separation, 246

Seven metals, 251

—— planets, 241, 245

principles, 241

Sex, 73

Sexual intercourse, 80

Sexuality, 71, 79

Sidereal body, 41, 140

Signatures, 55, 189, 209

INDEX

Sins against nature, 208

Sirens, 126

Sleep, 91, 93, 96, 132, 221

odomy, 112

Sorcerers, 92, 153

Sorcery, 113, 128, 144, 185, 225
262

Sortilegium, 119

Soul, 49, 67, 71, 103, 123, 163,
244, 283

—— of things, 71

Speculation, 63, 171, 272

Sperma, 72, 109

Spirit, 42, 46, 59,65, 95, 115, 131,
223, 284

Spirits, 116, 141, 163, 223, 262

—— of the departed, 85, 92, 101,

2
—— earth-bound, 100, 106
—— of many kinds, 116, 125
—— of nature, 63, 119
—— red and blue, 257
Spiritism, 42, 85, 101, 106, 117,

119, 262
Spiritual essence, 65, 81
cause of disease, 113
—— consciousness, 67, 131

_—— knowledge, 129, 268

perception, 65, 135
Spiritualism, 42, 85, 297
Spiritualistic phenomena, 85, 89,
925 117, 135, 152, 239
Spirituality, 151, 163, 236, 241
Spiritus animalis, 42 |
vitee, 42
Stars, 56, 201, 212, 217, 265
—— and plants, 56, 215, 241,
246, 262, 269

_ Substance, 49, 219, 233, 247

Succubi, 37, 109, III

Suicides, 100, 105

Sulphur, 204, 231

Sun, 156, 194, 214, 242
Supernatural, 129
Superstition, 127, 190, 277
Sylvestres, 121

Sympathetic remedies, 187, 189
Sympathy, 47, 58, 100, 177
Systems of medicine, 229

TALISMAN, 263
Tartaric diseases, 204

INDEX

Tartarus, 204

Teaching during sleep, 96

Temperaments, 71

Theosophists, 268, 272

Theosophy, 42, 266, 273

oo 198, 207

Thought, 221

— naturalised, 57, 65, 140,
239

—— transfer, 142, 296

Three substances, 64, 197, 204,
231, 233, 247, 249

—— worlds, 263

Tiffereau, 260

Tinctura physica, 236, 250

Transformation, 245, 295

Transmutation, 247, 295

Transplantation of disease, 188

Trarames, 42, 87

Treatment of disease, 189, 193,
199, 211, 217.

Trinity, 248, 289

Tritheim, Abbot, 244

UMBRATILES, 43
Undines, 91, 121
Union with God, 273
Unity, 47. 172
Universal mind,
264
Universe, 47, 172

141, 207,

341

VACCINATION, 166, 185
Vampires, 43, 107, 226
Vegetarianism, 151

Vehicles, 59, 98, 186, 276, 283
Venus, 208, 241, 242
Vibrations, 104, 207

Virtue of a physician, 168
Visions, 87, 91, 92, 94

WARNING to dabblersinalchemy,
147, 245,278

oo in magic, 140, 158,
I

Weather-making, 150

Wisdom, 127, 130, 168, 179, 188,
ait 262, 269, 271, 274, 282,

204
Witchcraft, 111, 144, 148, 153
Witches, 110, 112, 157, 226
—— signs of, 160
Will, 204, 222, 225
—— acting ut a distance, 140
Will-power, 108, 141, 177, 179,

225
Will-spirit, 123, 161
Woman, 73, 76, 156, 203
Word, 60, 290
Worlds, invisible, 63, 263
XENI nephidei, 43
YLIASTER, 43, 44, 46

ZENEXTON, 303

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