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" e Tftc beginning it/ wlstfont 7*y the be<* inning of supernatura 




The tights of translation andcfreftoduction ate rescue 

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KECENT researches in the ethereal realms of Mysticism, 
Metaphysics,and transcendental Anthropology have proved 
heyond 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 
inlluences 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 


of anything which is beyond the horizon of hia 
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 thoy 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 


mind that is crammed full of opinioiis^o" which "it tena- 
ciously clings, and only those who accept the opiajp^b 30! 
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 externarappearances 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.-. / 'X*; /, * r ; PREFACE 

,,* * e* f * e * r rr 

to*the feaifn'of' th6 invisible, and dare not enter the 
topple $tiere 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 memher 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 gink 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 . r . ix 

Kke the bigots of old theology, feel and think d?"ff<F?rsBtly 
from what they say: they deal out their thc'c*ies ; 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 


of ..tbe. Adepts snow that he may be a god. Modern 
sciWo& : 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 

PREFACE :-. :.\:\-/i : '-\ //. 

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 qye 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 Eishis 
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- 

xiiX ; "* I-""-:" ' - PREFACE 
,.- :;.-; :.-*.-: 

mente &i the religions of the world. They formed the 
esseioieiof 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 Eosicrucians 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^jgysteries "ofjSs* 
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 

PREFACE X //. - -, ."- ;adii 

see. These doctrines were taught by the children c Jlsghft, 
who possessed the power to see. Such men w^r iSe 
great religious reformers of all ages, from Confucius and 
Zoroaster down to Jacob Boehme and Eckartshausen, 
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 

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 th^moral aspect of the 
secret doctrine, there are none greater than Buddha, 
Plato, ^ndjJesus of Nazareth; of those who have taught 
its(scientific aspect 1 , there have been none more profound 
than Hermes XCrismegistus, Sankarachar^a, 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 


by the ignorant, his reputation was torn by the 
vy 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. 













INDEX 305 



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 



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 Bussia, 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 East. 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, 1 and 
received there the Philosopher's Stone. 

The Adept from whom Paracelsus received this stone 
1 Van Helmont, Tartar! Hi&fo>ria," 3. 


was, according to a certain aurewn, vellm (printed at 
Rorschach, 1598), a certain Solomon Trisrnosinus (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, 1 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 

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 I. 


His doctrines were essentially doctrines of his own, and 
he taught them independently of the opinions of others, 
gaining therehy 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 


Basel secretly and hurriedly in July 1528, to avoid 
unpleasant complications. 1 

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 j^hannes_OporinuSj 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 Oolmar 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 

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, Eegensburg, Amberg, and Meran; in 
1531 in St Gall, and in 1 5 3 5 at Zurich. He then went 
to Maehren, Kaernthen, Krain, and Hongary, and finally 
landed in Salzburg, to which place he was invited by the 
Prince Palatine, Duke Ernst of Bavaria, who was a great 
1 Urtstisitis, "Baseler Chronik.," bk. vii. chap. m. p. 1527. 


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

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 2Oth 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 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 
faro am ex auro chymico adeptus est effigies et ossa 
donee rursus circumdabiturpelle sua. JON. cap. xix. 

Below the portrait are the following words : 

Sub reparatione ecclesiae MDCCLXXH. ex sepulchral! 
tabe eruta heic locata aunt 

The base of the monument contains the following 
inscription : 

Conditur hie PMlippus Theophrastus insignia Medi- 
cinae Doctor qui dira ilia vulnera Leprain Podagrain 
Hydropsin aliaque insanabilia corporis contagia 
mirifica arte sustulit et bona sua in pauperes dis- 
tribuenda locandaque honoravit. Anno MDXXXXL 
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 


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- fogey ism 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 


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 

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. Ton 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 


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." 

"Everything 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 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- 
selves 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.- 


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 
c 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 


been based upon a passage occurring in a letter which he 
wrote to some students of the University of Zurich, 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_J?isdom 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 regprt is disproved by the fact that 
a man who is a ^Iutton>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 


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/' 1 

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 yon, 
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." 2 

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^ thatspoke through him ; but per- 
sonally he was modest anJself-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 

1 J4br. Paramirum," Preface. 3 "Libr. Paragranum," Preface. 


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 np as hopeless by his physiciana 
Paracelsus cured the count in a short time, who in return 
showed great penuriousnesg 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 



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. I am a 
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 


vhy should the man be despised who goes in search of 
t? Those who remain at home may live more com- 
brtably, and grow richer than those who wander about ; 
Dut I neither desire to live comfortably, nor do I wish to 
>ecome rich. Happiness is better than riches, and happy 
s he who wanders about, possessing nothing that requires 
lis care. He who wants to study the book of Nature 
nust wander with his feet over its leaves. Books are 
itudied by looking at the letters which they contain; 
Mature is studied by examining the contents of her 
reasure-vaults in every country. Every part of the 
vorld represents a page in the book of Nature, and all 
he pages together form the book that contains her great 

So little has Paracelsus been understood by the profane, 
hat even to this day he is supposed to have advocated 
he very superstitions which he tried to destroy. For 
nstance, far from encouraging the superstitious practices 
>f the star-gazers, he says : " The planets and stars on 
he sky neither build up a man's body, nor do they 
mdow him with virtues and vices, or any other qualities 
whatsoever. The course of Saturn lengthens or shortens 
tobody's life; and although Nero was of a martial 
emperament, he was not the child of Mars, nor Helena 
he daughter of Venus. If there had never been any 
ifoon on the sky, there would be nevertheless people 
uclined to lunacy. The stars force us to nothing, they 
ucline us to nothing ; they are free for themselves, and 
re are free for ourselves. It is said that a wise man 
ules over the stars; but this does not mean that he 
ules over the stars in the sky, but over the powers that 
re active in his own mental constitution, and which are 
ymbolised by the visible stars in the sky " (Phttosophia 

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


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 coru- 
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. 1 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/ 1 

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 


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 : 

JordanuB 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 Helmomt : " Paracelsus was a forerunner of 
the true medicine. He was sent by God, and endowed 
with divine knowledga 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 : 

Lilanius : " Opera Paracelsi sunt cloaca, monstrosa, 
jactantia rudiate, temeritate conflata." 

K. G. Neumann: "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, 


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 Sckwefel, 
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. 1 He therefore 

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


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 Buland, entitled " Lexicon 
Alchemicum" (Prague, 1612), is the 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 
Ohymica 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 Jselow a complete list of his favourite 
terms, for the benefit of those who may wish to read his 
complete works. 


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 Oompositionibus Beceptorum et Naturalium," 
Basel, 1526; and of his "Chirurgia Magna," printed at 
"Dim, 1536. The rest of his writings did not become 
known publicly until after bis death, and it is to be 
regretted that his disciples and followers such as Adam 
von Bodenstein, Alexander von Suchten, Gerhard Doru, 
Leonhard Thurneyssen, Peter Severinus, Oswald Orall, 
Melchior Schennemanu, and others delivered them in 
such a state of confusion to the printer, that frequently 


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 JIuser, 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 : 


1. Paramirura de Quinque Entibus Omnium Morborum. (Auto- 

graph of Paracelsus ) 

2. Opus Paramirum Secundum. (Autograph.) 

3. Liber de Generatione Hominis. 

4 Liber Paragranum. (Autograph.) 

5. Liber Paragranum Secundum. (Autograph.) 

6. Chronica des Landes Kaernthen. 

7. Defensiones und Verantwortung wegen etlicher Verunglimp- 

f ung seiner Misgoenner. 

1 Paramirum of the Five Causes of Disease. 2 Second Book, Parami- 
runo. s Book of the Generation of Man. 4 Paragranum. 6 Paragranum, 
Second Book. 6 History of the Country of Kaernthen. 7 Defence and 
Answer respecting some Misrepresentations made by his Enemies. 


8. Labyrintbus medicorum errantium. 

9. Das Buch vom Tartaro, das 1st vom Ursprung des Sands und 


10. Epistel der Landschaft Kaerntben an Theopbrastum. 

1 1. De viribus membrorum. 

12. De primis tribus essentiis. 

13. Vom Ursprung und Heilung der natuer-' 

lichen Pestilenz. 

14. Ein Buechlein von der Pestilenz an die 

Stadt Sterzingen. 

15. Zwei Buecher vom Ursprung und Ursach 

der Pest 

1 6. Drei andere Buecber von der Pestilenz. 

17. Elticbe Collectanea de Peste. (Autograph.)' 

1 8. De Morbis ex Tartaro oriundis. 

19. Tbeophrasti Epistola ad Erasmum Rotter- 


20. Erasmi Rotterdam! Responsio. 

21. Liber de Teteriis. 

22. Liber quatuordecim paragraphorum. 

23. Von den tartariscben Krankheiten. 

24. Von den Krankbeiten die den Menscben 

der Vernunf t berauben. 

25. Von Krumraen und labmen Gliedern, 

26. Von den astraliscben Krankbeiten. 

27. Vom Padagra. 

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

29. Vom Ursprung, Ursacb und Heilung des Morbi Caduci und 

Epilepsy. (M8.) 

30. De Caduco matricis. (MS.) 

31. Von den Bergkrankheiten. (MS.) 

32. Theories Schemata seu Typi. (Autograph.) 

8 The Labyrinth of theu Wandering Physician. 9 The Book of Tartarus 
i.e., of the Origin of Stones m the Bladder. 10 Letter of the Country of 
Kaernthen to Theophrast. u Of Organic Powers. u Of the Three First 
Elements. 18 Of the Cause and Cure of the Ordinary Pest. M Letter about 
the Pest to the Town of Sterzingen. u Two Books on the Cause and 
Origin of the Peat. w Three more Books on the Pest. v Collections of 
Notes on the Pest. 18 On Diseases coming from the Tartarus. 19 Theo- 
phrastus' Letter to Erasmus of Rotterdam. 20 His Answer. ffl Book on 
Jaundice. ** Book of Fourteen Paragraphs. ^ On Tartaric Diseases. 
84 On Diseases causing Insanity. * On Contracted and Paralysed Mem- 
bers. a Diseases caused by Astral Influences v On Gout. ffl Two more 
Books on Gout. ^ On the Cause, Origin, and Cure of Nervous Diseases 
and Epilepsy. 3 On Displacements of the Uterus. ** Diseases in Moon, 
tainous Regions. w On Types of Diseases. 

From the original 
Montanus, of 

MS. of Montanus. 

Autographs of 


33 Practicae particularis sen Curationis morbomm Tartareonun 

34. Etliche Consilia Medica. (MS.) 

35. Etliche Fragmenta Medica. (MS.) 

36. De Sanitate et Aegritudine. \ 

37. De Stercore et Aegritudinibus en hoc ore- 

undis. j- Autographs. 

38. De anatomia oculonim et eorum affectioni- 

bua J 

39. Auslegung primae sectionis Aphorismorum' 

40. De modo phlebotomandi. 

not mentioned. 

41. De urinis et pulsibus. 

42. De modo pharmacandi. 

43. Archidoxorum Libri X. \ 

44. De Benovatione. [Autographs. 

45. De Vita longa. (German.) * 

46. De Vita longa. (Latin.) 

47. Some fragments in German. \ 

48. De praeparationibus libri duo. \MamuaorwU, 

49. Process den Spiritum Vitrioli zu machen. j * 

50. De natura remm. / 


51. De Tinctura Physica. } 

52. Liber Vexationum. \-Maniiscripts. 
5 3. Thesaurus Alchemistarum. J 

54. De Cementis. \Autoarar)hs 

55. Cementum super Venerem et Marte./ ^^ 

56. Das Manuale de Lapide Philosophorum. (MS.) 

57. Ratio extrahendi ex omnibus metallis Mercurium, Sulphur, et 

Crocum. (MS.) 

88 Cure of Tartaric Diseases. w Some Written Consultations. Medical 
Fragments. 86 Health and Disease. ^ Excrementive Substances and 
Diseases caused by them. ** The Eye : its Anatomy and Diseases. 
19 Explanation of the First Sections of Hippocrates' Aphorisms. * How 
to Let Blood. 41 Diagnostics from Urine and Pulse. 42 Pharmaceutics. 
43 The Book of Archidoxes. ** Renewal. 45 Long Life. 4e Ditto. 
47 Various Fragments. ** Preparations of the Second Book. * How 
to make Spirit of Vitriol. w The Essential Nature of Things. * "Cura- 
tive Tincture." M Vexations. Alchemical Treasures. M Cements. 
65 A Cement for Venus and Mars. w Manual of the Philosopher's Stone, 
87 How to Extract of all Metals their Mercury, Sulphur, and Crocus. 



58. Intimatio Theophrasti. ^ , , - . 

59. De gradibus rerum naturaliumJ Mf - * Apmnw. 

60. Herbarius. \Avtoararik* 

61. Von den fuenf natuerlichen DingenJ ^ p 

62. Zwei Tractate vom Terpenthin und Honig.1 

63. Vom Ebenholz, von Bruechen und Prae- \MS. of Montonus. 

paration der Mumie. J 

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

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

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

67. Vom Bade Pfeffers. 1 

68. De gradibus et compositionibus. YMS. of Montmvs. 

69. Scholia in libros de gradibus. J 

70. Fragmenta. 

71. Fragmenta aliquod de re Herbaria. J 


72. Philosopnia ad Athenienses. (Print.) 

73. Opus anatomicum. (Autogro/ph.) 

74. Philosophia degenerationibus et frnctibus 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. (Ditto.) 
So. Von den natuerlichen Waeasern. 

08 Advice of Theophrastns. ^ Of the Various Grades of Things. *> On 
Plants. 61 On the Five Natural Things. w Two Tracts on Turpentine 
and Honey. w Ebony- Wood, Ruptures, Preparation of the Mumia. 
64 The Virtues of Plants. w The Books of Beginnings. w Mineral 
Springs. ^ The Baths of Pfeffers. ** Gradations and Compositions. 
69 Remarks about Gradations. 70 Fragments. 71 Fragments treating of 
Plants. 7a Letters to the Athenians. Anatomy. 74 Doctrine of the 
Products and Fruits of the Four Elements. 75 On the Generation of 
Man. 76 Meteors. 77 More about Meteors. re Third Book on Meteors. 
79 The Generation of Metals. * Natural (Thermal) Springs. 



8 1. De divinibus operibus et secretis naturae.' 

82. , De sagis earuinque operibus. 

83. De Daemonicis et Obsessis. 

84. De somniis. 

85. De sanguine ultra mortem. 

86. De animalium hominum post mortem 


87. De virtute imaginativa. 

88. De characteribus. 

89. De Homunculis et Monstris. 

90. De Philosophia occulta. > ^ 

91. De Imaginationibus. y 

92. Philosophia Paracelsi. 

93. Vom Fundamente und Ursprung der 

Weisheit und Kuenste. 



94. Fragmenta. 

95. Philosopliia sagai. 

96. Erklaerung der ganzen Astronomic. (MS. of Montanw.) 

97. Practica in Scientiam Divinationis. \ 

98. ErMaenmg der natuerhchen Astronomie. > Autogia/phs. 

99. Fragmenta. ) 

100. DaaBuohAzothseudelignoVitae. ) Mamtsorits . 

101. Arcnidoxes Magicae (seven books), > r 

102. Auslegung von 30 magischen Figuren. (Autograph.) 

103. Prognostication zukuenf tiger Geschichten auf 24 Jahre. 


1 06. Fasciculus Prognosticationum Astrologicarum. 

81 The Divine Works and Secrets of Nature. ffi Sorcerers and Witches 
and their Arts. w Devils and Obsessions. M Dreams. ^ The State of 
the Blood after Death. M Souls of Men appearing after Death. ** Char- 
acters. * Homunculi and Monsters. w Occult Philosophy. 91 Ima- 
ginations. w The Philosophy of Paracelsus. M The Foundation and 
Origin of Wisdom and Arts. w Fragments. 95 Critical Philosophy. 
96 Explanation of Astronomy. w Instructions in the Science of Divina- 
tion. w Natural Astronomy. " Fragments. 10 The Book Azoth, or the 
Tree of Life. 1W Fundamental Doctrines of Magic. m Explanation of 
Thirty Magic Figures. m Prophecies for Twenty-four Years. 1M The 
Predictions of Theophrast. 103 Explanations. lw Astrological Predictions. 


Including some other Terms frequently used by Writers on 

" 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. BLAVATSKY: lai* 
Umeiled, vol. i. 

ABESSI, or REBIS. Refuse; dead matter; excrementitious sub- 

ADBCH. The inner (spiritual) man; the lord of bought 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. 

ADMISUBAT.. Earth (literally and allegorically). 

ADROP, AZANE, or AZAR. " The Philosopher's Stone." This is not 
a stone in the usual sense of that term, bub an allegorical 
expression, meaning the principle of wisdom on which the 
philosopher who has obtained it by practical experience (not 


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. 

ACTHNA. An invisible, subterrestrial fire, being the matrix from 
which bituminous substances take their ori^n, and sometimes 
producing volcanic eruptions. It is a certain state of the " soul n 
of the earth, a mixture of astral and material elements, perhaps 
of an electric or magnetic character. 1 

ACTENICL 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 " spii itual stances." 2 

A'KlsA. 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'k&sa, 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'k&sa, 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. 

ALOAHEST. An element which dissolves all metals, and by which 
all terrestrial bodies may be reduced into their Em primum, or 
the original matter (A'kasa) of which they are formed. It is a 
power which acts upon the Astral forms (or souls) of all things, 
capable of changing the polarity of tbeir 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. 
ALCHEMY. 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. 

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


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. 

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

ALTJECH. The pure spiritual body (the Atma). 

ANATOMY. 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 p i inciples. Thus the knowledge of the sevenfold con- 
stitution of the universe embraces the anatomy of the Macrocosm. 

ANJADUS. The spiritual activity of things. 

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

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

ANYODEL 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 ., 
by a concentration of thought upon the A'kasa by which an 
ethereal form may be created (Elemental^, 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 AROHALLES. The element of the mineral kingdom. 

ARCHAEUS. 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. 

ARES. The spiritual principle ; the cause of the specific character 
of each thing. N 


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. 

ASTRAL BODY. 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 LIGHT. The same as the Archaeus. A universal and 
living ethereal element, still more ethereal and highly organised 
than the A'kdsa. 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 

ASTROLOGY. The science of the "stars ;" i.e., of the mental states 
in the mind. It is not to be confounded with modern physical 

A STRUM. 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. 

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


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. 


BERYLLUS. A magic mirror or crystal in whose Astral aura appa- 
ritions may be seen by the clairvoyant Bwillistica 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. 

BRUTA. Astral force manifested in animals; second sight in 
animal a ; power of fl.TiiTnq.1fl to discover instinctively poisonous 
or curative medicines, &c. 

CABALLI, CABALES, LBMTJRES. 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-boundjuj^ing souls oLtha-deacL, wandering in the sphere 
of the earth's attraction (Kania-locaJ 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. 

OHAOMANTIA. Divination by aerial visions ; clairvoyance ; second 

CHBBIO. "Quint-essence." The essence or fifth principle of a 
thing; that which constitutes its essential qualities, freed of 
all impurities and non-essentials. 

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


CORPUS INVISTBILBS. The invisible body; the animal soul (Kama- 
rupa) j the medium between material forms and the spiritual 
principle ; a substantial, ethereal, but under ordinary circum- 
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. 


DERSES. An occult exhalation of the earth, by means of which 

plants are enabled to grow. Carbonic acid gases, &c., are its 

DEVACHAN. An Eastern term. A subjective state of happiness of 

the higher principles of the soul after the death of the body. 

(See ANYODEI.) 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. 
DIVTNATIO. The act of foreseeing future events by means of the 

soul's own light ; prophecy. 
DIVERTEILUM. The matrix of the elements, from which the latter 

generated. 1 
DTJRDALES. Substantial but invisible beings, residing in trees 

'(Dryades) ; elemental spirits of nature. 


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

ELEOTRUM MAGIOCTM. 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. 

ELEMEOTALS. 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 elemental y 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 u decom- 
position and a development of lower elements into higher ones takes 


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. 1 These are the 
most dangerous. 

ELEMENTTJM. 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 w elements " in chemistry, but to the 
invisible basic substance out of which they are formed. 

EvESTBtrM. 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. 

EBODINIUM. 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 : i. 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. &* 


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. 


FIRMAMENT. The soulsphere of the Macrocosmos, respectively 

that of the Microcosmos. 
FLAGAE. Spirits knowing the secrets of man ; familiar spirits ; 

spirits that may be seen in mirrors and reveal secret things. 


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. 

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

GNOMI, PYGMAEL, CUBITALI. 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. 

HOMUNOTTLL Artificially made human beings, generated from the 
sperm withoit the assistance of the female organism (Black 

HOMUNOULI IMAGUNOXTLAE. 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. 

ILEOH PRIMUM, ILEIAS, ILEADUS. The first beginning ; primordial 

power ; causation. 
ILEOH SUPEENATURALE. The union of the superior and inferior 

astral influences. 
ILEOH MAGNUM. The specific healing power of medicine, 


ILBOH ORUDUM. 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. 

ILEIADES. The element of the air ; the vital principle. 

IUASTBB. The hidden power in Nature, by means of which all 
things grow and multiply ; primordial matter ; materia prima ; 
A'kSsa. Iliaster primus : life ; the balsam of Nature. E. secun- 
dus : the power of life inherent in matter. E. tertius : the astral 
power of man. E. qua/rtus : perfection ; the power obtained by 
the mystic process of squaring the circle. 

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

IMPRESSIONES. 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. 

INCUBUS and SUOOUBUS. 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 

KAMA -Loo A. An Eastern term. Region of Desire. The soul- 
sphere (third and fourth principle) of the earth not neces- 
sarily on the earth's surf ace 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 Limbw. 


LEFFAS. Astral bodies of plants. They may be rendered visible 
out of the ashes of plants after the latter have been burned. 
(See PALING- KNKSIS, in the Appendix.) 

LEMTTRES. Elemental of the air ; Elementaries of the deceased ; 
rapping and tipping spirits," producing physical manifesta- 

LIMBUS (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. 


MAGIO. 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. 1 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 Elemental ies 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 soulj mt Magic with the supreme power 
of the spirit. ' 

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

MAXGONARIA. 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. 

MATRICES. The vehicles of things ; elementary bases. 

MELOSINAE. 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 See "Magic, White and Black; or, The Science of Finite and In 
Hnite Life,' 1 by Dr. F. Hartmann, 


METAPHYSICS. 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. 

MACROOOSMOS. r lhe Universe; the great world, including all 
visible and invisible things. 

MIOROCOSMOS. 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 is a 
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. 

MONSTRA. 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 

MUMIA. 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 akin, by vaccination, 
poisoning by infection from corpses, dissection 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 

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, 


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

MYSTICISM AND MYSTIC 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. 


NECROCOMICA. 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. 

NENUFAEENL Elementals of the air. Sylphs. 

NYMPHAE. Elementals of water-plants. 

OCCULTISM. 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 severe!} 
as if he had been cut up while alive. 


PARAGRANUM (from para over, and gra/n/wm kernel). The science 
that deals with the very heart of things, taking into account 
their mysterious origin. 

PAUAMIEUM (from jpara=over, and mvrare= admire). The science 
which deals with that which is spiritual, wonderful, elevating, 
holy, and admirable in Nature. 

of the elements of fire, as well as imps, hobgoblins, &c., attached 
to particular places, haunted houses, &c. They may produce 
noises, " physical manifestations," stone-throwing, &<x 

PENTAOULA. 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. 

PHANTASMATA. 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. 

PRAKSAGIUM. Omen ; signs of future events. 

PYGMAEL 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. 


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


SAGANI. Elementals or spirits of Nature. 

SAHMANDRL Salamanders ; spirits living in the element of fire. 

SALT, SULPHUR, AND MERCURY. The three constituent states or 

principles of the cosmos, corresponding to Substance, Energy, 

and Consciousness. 
SOAIOLAE. 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. i. Dreams. 2. The invisible astral influences that one 


person may exercise over another in his dream. A person may 
thus make another person dream what he desiies 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. 

SPIRIT. 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, 
eleinentals and elementaries, shades, ghosts, apparition", angels, 
and devils. 

SPIRITISM. The dealing with spooks, ghosts, elementals, &a, and 
believing them to be the immortal spirits of departed human 

SPIRITUALISM. The science of that which is spiritual, the contrary 
of " materialism ; " the understanding of religious truths, based 
upon spirituality. 

SPIEITUS VITAB. 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 ; 

SYLPHES. Elementals residing in mountainous regions (not in the 

SYLVESTRES. Elexnentals residing in forests ; the Dusii of St. 
Augustine ; fauns. 

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


THKOSOPHIA. 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 vagaiies which are often dealt out under the name 
of " theosophy," and which have brought this term into general 

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



QMBRATILES. 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.) 

VAMPIRES. 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). 2 

XENI NEPHIDEI. Elemental spirit** that give men occult powers 
over visible matter, and then feed on their brains, often causing 
thereby insanity. 3 A great number of physical mediums have 
become insane from this cause. 

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

1 Ruland says about them : " Umbratilia transnmtata stint in hominem 
conspectnm ab astris et suis ascendibus occultis oblata, quae non sicus 
lemures apparent oculis, idque per magiam efficaciam." Lexic. Alchemic., 
p. 466. 

3 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. 


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, 1 
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 " 2 or 
Mat (active and efficient thought), in the same manner 
as if a house would come into existence by a breath. 8 
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. 4 In the Limbus or Ideos of primordial matter, 

1 From tiX-rj, forest, and astro,, stars or worlds. 

8 The Xcryoy. 

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

4 This means that Life is the cause of matter and force. Force and 
matter are originally identical 5 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 



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 Las been compared to a receptacle of germs, 
out of which the Macrocosmos, and afterwards by division 
and evolution in Hysteria specialia, 1 each separate being 
came into existence. All things and all elementary 
substances were contained in it, in potential 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. 8 

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 Limbns 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, 
musical, 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 "Mysteriuin" is everything out of which something may be developed, 
which is only germmally contained in it. A seed is the "mysterium" of a 
plant, an egg the mysterium of a living bird, fee. If Eastern mythology 
sayfe 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. 

3 The Yliaster of Paracelsus corresponds to the "33!? 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.) 


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 

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 ot 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. 1 The elements, as the mothers of all creatures, 
are of an invisible spiritual nature, and have souls. 2 
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.) 

* Everything, whether it may manifest itsejf as matter or as force, is 
essentially a trinity. 


the beings that have been formed of such elements, mast 
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 " l (Pkilosophia 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 frroirav and the WILTVOM fua t ffvppta. 
JAM, ffvfjnrafcia, vavra, of Hippocrates, and it especially reminds us of the 
"Timteus" of Plato and the "Emerides" of Plotin, in which works the 
whole of Nature is represented as a living and rational being (ft><>), 
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 


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 is a 
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 is something 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 Serum, iv.). In 
some forms life acts slowly for instance, in stones ; in 
hers (organised beings) it acts quickly. Each element 
has its own peculiar living existences, belonging to it 
exclusively. 1 Such existences or beings, living in the 
invisible elements, are the elemental spirits of Nature. 
They are beings of the Hysteria 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, 
animalculse in putrid fluids, bacteria in impure air, &<x &c, 


itself. Otherwise they live like animals, or even like 
human beings, and they propagate their -species. By the 
knowledge of ether (A'k&sa) we may come into contact 
with such beings, and there are some of them that know 
all the mysteries of the elements. 1 

" 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, 2 
in the vegetable kingdom Leffas ; 8 and it forms, in con- 
nection with the vital force of the vegetable kingdom, 
the Primum Ens, which possesses the highest medicinal 
properties. 4 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. 6 
In the animal kingdom this semi-material body is called 
Evestrun), 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 

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

8 Astral protoplasm. 

4 Perhaps this may serve as a clue to explain the action of homoeopathic 

See Appendix : " Palangenesis of Plants. " 



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. 

[NOTE. 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 Llmbus 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 


and all tbe 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/ 9 
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, 1 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 


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, 1 one Star, one Being, although appearing 
temporarily in a divided form. and shape." 2 

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 ns 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 or a 
belief in the scientific opinions of others without any experience of his own. 

1 One mind. 

* "Liber 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 vedantio doctrine. 


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 All 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." l 

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. 2 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. 

8 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 ia 
a manifestation of the Universal Mind) exists in and is reflected by him- 



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. 1 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." 2 

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 bave 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." 


"I have reflected a great deal upon the magica) 
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 signatum. 

"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 


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 " l (De Natwra fierum). 

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. 

" Each 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. Each 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 Borismarini,' 
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 ; Bed stimulating; 
Yellow acting as a purgative, &c. He gives some interesting examples 
of correspondences between the colours and medicinal qualities of certain 
flowers, plants, drugs, &a, with the action of the above-named colour- 


way a herbarium spirituale sidereum might be collected, 
such as every intelligent physician, who understands the 
relationship existing between matter and mind, should 
possess, 1 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 ffypericon 
perforatum, Sambueus, Jwwperus, &c. &c. 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 3 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. 


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 is a great sympathy existing between 
the stomach and the brain, between the mammae and 
the uterus, between the lungs and the heart. 1 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 
and 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. 


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. 1 

The organisms that is to say, the material forms 
of invisible principles take their origin from the soul 
of the world, symbolised as " water." 2 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 aeguwoca, 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. 
* " The Spiiit of God moved upon the face of the waters " (Gen. i. 2). 


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. 1 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 

* 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. Afagn., xi. 26). 


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, aad 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 like a 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 selecting 
what it likes. 


" A man who loves to lead an animal life is an animal 
ruled by his interior animal heaven. 1 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 Sapiential). 

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. 



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. All 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 Gfeneratio Hominis). 


"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 

* 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 pre- 
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. Each of 
these elements is visible and tangible to the beings 

1 It 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, 


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 bappy 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 th 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 



man witli a Spirit. 1 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. 2 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 8 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 


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. 

a 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. 

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


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 Sapientiw). 

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. 1 
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. 


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. 1 

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 iu fact the most unimportant part of the 
constitution of man, 


Finite, the immeasurably great with, the small. It is th 
golden chain of Homer, or the Platonic ring. 1 

The object of man's existence is to "be a real Man 9 includirL\ 
all that this term implies ; i.e., to re-establish the harmon 
which originally existed between him and the divine stat 
before the separation took place which disturbed the equili 
brium, and which caused the first emanation of the divin 
essence to be absorbed by the third material emanation an< 
to sink into matter. To re-establish this harmony, Mai 
may bring the will of God to perfect expression in hi 
nature, by learning to know within himself the will o 
God and being obedient to it, and thereby his own nature 
and finally even the whole of the Macrocosm, will becomi 
spiritualised and be rendered paradisaical. The individua 
qualities and temperaments of men will be developed ix 
a certain extent, independently of their surroundings, fr 
the power of the JSns seminis, a formative power (potency 
of matter. Adam and Eve (the spiritual dual male anc 
female essence) have received their body through th< 
" creatures " (elemental or astral essences), and through th< 
Ens seminis, and through this never-ceasing supply mei 
and women will come into existence until the end of th< 
world. 2 If there were no planets and stars, and if then 

1 This doctrine of Paracelsus is identical with the one taught by th< 
ancient Brahmins and Yogis of the East ; but it may not necessarily b< 
derived from the latter, for an eternal truth may as well be recognised bj 
one seer as by another, in the East as well as in the West, and two 01 
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" anc 
"Long-face," of the Kabala. (Note made by H. P. Blavatsky.) 

3 This "end of the world," *.., of external bisexual generation, will b< 
when man has again found the woman within himself from whom he hat 
become separated by his descending from his spiritual state and becoming 
gross and material. " The Lord is not without the woman ; " that meam 
to say that the paradisaical Man (the Karana sharita) is still male anc 
female m one ; but man, having ceased to be " the Lord," and become i 
servant to the animal kingdom in him, has ceased to recognise the true 
woman in him, his heavenly bride, and seeks for the woman m that whicl 
is external to him. Therefore man cannot enter into his original state o 


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 Ens 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, B-igest. 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 Bo eh me.) 

1 What else can this "22ns 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 ? 


including man, have the same origin, and each thing is 
attracted to its own original by reason of this mutual 
relationship. 1 

" If 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 Vitce (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 " (JDe Generafw Hominis). 

" From this nerve-aura or liquor vitee, 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 ont 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 Ivnibus] ; but 
woman came out of the nunt/nx of man. Thus "m*" 1 made unto himself a 
matrix, 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.). 


the lower elements. This seinen, however, is not the 
spernia 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. 1 
The physical sperma is a secretion of the physical organs, 
but the aura seminalis is a product (or emanation) of 
the liquor vitas. 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. This 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 vitae, 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 caffastrieum and Sperma 
iUastricwm,, of which the former is the product of the 
imagination (thought), and the latter is attracted directly 
from the Mysterium maffnum.* 

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. Horn.) 

2 The universal matrix, into which the spiritual monad, having passed 


" 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." 1 

" 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- 

throngh the Devackanio 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" (Gebaerung). 

" 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. 


dial fluid, and as the Spirit of God in the beginning of 
creation moved npon 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 G-od 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 at a 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. 1 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 " (ffebaerunff 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. 


constructive influence upon the development of the foetus, 
and upon this fact is based the similarity existing between 
children and parents. 1 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. 2 

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 ; 8 but neither the father nor the mother is 
the parent of the essential spiritual man, but the germ 
of the latter comes from the Mysfterium 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. 4 Eeason 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. 

8 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, &o., have been 
inherited by it from his parents, and the contrary often takes place. A 
similarity of tastes, &o., 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. 


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. 1 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 " (Gebaerung.) 


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 
mil (including love and desire), and man, as such, 
represents intellect (including the imagination) ; only 
in the Lord, within either of them, i.e. t 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 shoit sickness, lost all their memory, and had to learn to read 
again, beginning with the ABC. 


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 
having 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 


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 


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 nnwilling 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. 1 

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 (i.e., 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" (Dt PundamentQ 


and your resistance to the will of God will be your 
eternal death " (De Homunculis). 

In regard to the marriage obligations, Paracelsus says : 
" If 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 miud, which represent the 
carnal man, are not separated until the time of the 
second death. 1 

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. 2 

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 



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 : 

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. Mumi.i. (The Animal Soul) Kama rupa. 

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

6. The Spiritual SouL (The Spiritual Soul) Flesh of Christ 


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

In his u 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, Rerum), 2 

1 See A. P. Burnett'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 Bound 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 ix> 
the Astral Light, will re-enter the field of consciousness of the spiritual 
(divine) man. 



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 Fundwm&nto Sapientia). 

" 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 Litnbus 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 


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. 2 The decomposition 
of the elementary body requires a certain length of time 
according to its qualities and the qualities of its sur- 

1 It 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, bnt to the carnal part of the mind (the lower manas). There- 
fore, he say, "the body thinks, but the spirit wills. 9 ' 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 

2 If 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. 


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 
pkces to attract it, it will remain near the elementary 
body ; l 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. 2 

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


"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 " * (PhUosophia SagoM^ 
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 todies, 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 
fco 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. 

* It appears from this sentence that the phenomena of "Modern 
Spiritualism 1 ' 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 1 " (Paragranum, Preface). 


soul which has no spiritual power to resisfc ! 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 Barum 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." 2 

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. 

8 The fact that such material objects are occasionally brought by 


Intimately connected with the sidereal body is the 
Evestrum and the Trarames. In regard to these, 
Paracelsus says in his " Philosophia ad Athenienses M : 
" 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, 1 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 Evestrnm and Trarames. The Evestrum 
influences the sense of sight; Trarames the sense of 
hearing. The Evestrnm 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. 2 
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 Sells, known to all practical occultists. 


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, 2 
and there is still some sympathetic connection between 
the Evestrura 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, bufc they are the ethereal duplicates of 
fche 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 Turbo, magna, the ool- 

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

3 They have often been seen and described as the spirits of the dead 
>y mediums and clairvoyants. The " Evestra" are merely states of 
nind, or thoughts, having become endowed with a certain amount of will, 
o 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 
rhere a man would be glad to get rid of some idea by which he is pos- 
e*sed, but cannot drive it away from his mind. Such thoughts will 
emam impressed on the astral light of a room which that person in- 
abited, and such an image may even become visible and objective. A 
ase is known where a man became insane and was sent to an insane 
sylum, where he was kept for over a year. He suddenly became well 
nd went home ; but afterward he heard that his "ghost" was still haunt- 
ig the cell which he had occupied in the asylum, and that it was there 
avmg, overthrowing the furniture, &c. He became curious to s*e his 
wn " ghost," and in spite of all the warnings of bis friends, he went back 
:> that cell, saw his "ghost," and was again observed by it, so that he 
led insane. 


lective activity of the universe. 1 The Evestra prophetica 
proceed directly from the Turbo, magnet, the Evestra 
obwribrata come into existence at the time when the 
forms to which they belong appear. The Evestra 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 liig'-.est God has his Evestrwm, mysteriah 
by which his existence and his attributes may be re- 
cognised, 8 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 Evestra 
my&teriales, 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 ' Evestra. 9 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. JRvr., ix.). 

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

2 Direct emanations of the Universal Mind ; Thought bodies. 

3 The transcendental bodies of the Dhyan-Chobans collectively. 


"There are Evestra in all things, 1 and they are all 
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 Evestram, not by making astrological charts, calcu- 
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 JSns (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 2 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 8 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 

1 See 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. 

8 The Astral Plane. 

* The sphere of the Universal Mind. 


Evestrum is dispersed. The latter is not the firmament 
containing our visible stars, but the sphere in which the 
Nymphse, Undines, Salamanders, Flagse, &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 JSvestra prophetica, 
and only an intelligence illuminated by wisdom can dis- 
tinguish the true from the false. 1 

" 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" 2 (De 
Arie 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 

1 The 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. 

9 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. 


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 1 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 aw 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. 


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 bad 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 Medico). 

" 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 


in ourselves, to grant them to us, we may be enabled to 
see the Hysteria 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 Bvestrum 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 Evestrum appears to him, and he asks questions, he 
will then hear that which is true. A great deal could 
be said about such Evestra, bat 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 Egyptians; 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 Caduds). 

" 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. During sleep the 

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


sidereal body, by which man is connected with the inner 
nature of the Macrocosm, becomes free in its movements, 
and it can then rise np 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 o 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 

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 


" 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. Sagaa). 

" 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 flpirit (the will) acts. The body is Mumia, the 
spirit is lalsam. The body belongs to death, the spirit to life. The body 
is of the earth ; the spirit from heaven and God" (Ph& Tract., iv,). 



The word "Death." implies two meanings: I. Cessa- 
tion of the activity of Life ; 2. Annihilation of Form. 
Form is an illusion, and has no existence independent of 
Life 5 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, 1 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.). 

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

1 T&e seventh principle. 


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 


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. If a part of him is good and another part 
evil, the good portion will live and the evil one will 
perish. " Omne lonum perfectum a Deo; imperfectum a 

"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 ? M (De 
Morb. Invis., iv.). 

" No man becomes raised in the flesh of Adam and 
ISve (the lower Manas), but in the flesh of Christ (the 
Atmor-Buddhi Manas ; therefore that which is not in the 
flesh of Christ cannot be redeemed" (De Fwnd. Sap., 

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 


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. 1 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. 2 

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. 

* #F. Hartmann, "Premature Burial," Ijondon, 1896, 


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. 1 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, 2 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. 8 

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, into 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 Mysterium 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. 

9 The vehicle of life (the astral body). 

8 The Eastern esoteric doctrine teaches the same : The astral form, or 
Caballiy 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 stances, 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. 
"Key to Theosophy." 


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

All this goes to show not only the indestructibility of 
11 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. 1 

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 tip 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 " 
(Signal, xvi. 51). 


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 * 


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 hap 
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. " If a 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 terrestanaTman " (Philos., 
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 spiriFjromjfchg astral soul, or, to 


express it more correctly, of the spiritual soul from the 
merely intellectual and animal soul. If a person dies a 
natural death (i.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 1 

"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 c think ' or speculate about terres- 
trial things, or worry herself about her relatives or frienda 
She lives in a state of pure feding, bliss, and enjoyment." 2 

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 sonls 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 son! would have to attain. Where the carrion is, 
there will the eagles assemble." (All that the soul desires will come to it.) 
Forty Questions, xari. 3. 

2 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. 


separation of their higher and lower principles takes 
place. Up to that time they possess their astral bodies. 
Such bodies are invisible to ns, but they are visible to 
them, and have sensation and perceptive faculties, 1 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, 
Lemure$ 9 &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, 2 
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. 

3 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 "). 


their enemies; 1 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 ; becanse 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. 2 

" 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." 8 

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 

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

3 Such a case of vampirism is personally known to me. 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 9 ' 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 hia will he has then 
created a " spirit,' 1 which will attract similar influences. 


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 
1 phantasmata.' These ghost-like beings are 'nocturnal 
spirits/ having- reasoSSag, capacities" similar r to Jbhpse of 
man. They seek to attach themselves to men, especially 
to such as have very little- powejLj>JL j 

"over whom -they can, gain power. There are a great 
many kinds of such spirits, goc>3 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, 
Snccubi, 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. 


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 " (PMosophia Occuito). 

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 l 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. 2 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 " (Mori, 
, iii.)." 


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 
Oriff. Mori. Invis.). 

" If such monsters are born from a powerful, conscious 
imagination, consciousness will also be created in them. 
The spirits ofjiight 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 Incnbi and 
Succubi grow. In ordinary polMionibus nocturnalis, the 
body loses sperma without any effort of the imagination^ 


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

"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." l " 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. 2 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 Mediaeval occulb 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 da3 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. 

2 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, 


" 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 in acte mn&reo? 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 Ms parts and details" 2 (De 
Fertilitate, Tract, ii.). 

" Another such hideous monster is the Basttisc, 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" 38 (Fragm.). 

" If 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 " Enlis." 

8 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 mediuxnistic 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." 


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 
fanlts, 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 
Larvae 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. Evil spirits obsess only those human 
beings in whom the animal nature is preponderating. 
Minds that are illumined by the spirit of trnth cannot 

1 Paracelsus gives here a very good description of some of the modern 
spirit-materialisation. The " airy appendix " (astral form) usually cornea 
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 medramship, which proves to be very injurious in 
the end. 



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 l and abstinence from all thoughts 
that stimulate the imagination or excite the brain are 
the only true remedies " (De Ente Spiritualty. " 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 " (Philosophic*, Ocvulta)? 

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 asafcetida, then might you succeed in 
driving away the evil spirits and the good ones besides " (Phttos. OccuUa). 

2 It often happens that bodily diseases are the cause of morbid desires. 
A disease of the skin (pruritus vagmra 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, &o., 
&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, 


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. 1 

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. 8 

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 Hypericuzn 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 r 


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. 1 

" Bach 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 tie universe, and we may learn through them all 
the mysteries of the Chaos in consequence of their con- 
nection with the Mysteriwm, magnwrn,. Such familiar 
spirits are called Flagce." 2 

" There are several kinds of Flag, 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- 
xninical teachings there are seven main classes of spirits, some of them 
having innumerable subdivisions : I. Arupa Devas (formless spirits), 
planetary spirits the intelligent sixth principle of the planet whose 
product they are. 2. R-upa Devas (having forms). High planetary 
spirits. Dhyan-Chohans. 3. Pisacbas and Mohinis male and female 
Elementaries consisting of the astral forms of the dead, that may be 
obsessed by Elementals, and cause Incubi and Sucoubi. 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, vivisectioniata, &<x, 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/') 

* 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," 


with us; the other way is by their exercising an in- 
visible influence upon our intuition. The art of Nectro- 
mancyi 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 Flagas can 
be made to reveal it either by persuasion or by the 
strength of one's will, for the Flagas 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 Flagae can be made to appear visibly in a 
mirror of Beryl, in a piece of coal or a crystal, &c. ; and 
not only the Flagss 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 Flagas 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. 2 The Flagae 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 Ble- 
mentals knows himself ; he who understands the nature 
of the elements understands how the .Microcosm is con- 
structed. The Flagse 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." 8 

1 Nectromancy is not to be confounded with Necromancy. 

3 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 


"In the practice of divination by sortilegium, &c., the 
Plagse guide the hand. Such arts are neither from God 
nor from the devil, but they are from the Flagee. 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." 1 

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 ont 
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 olonds ; others solid, as 
rocks ; some impermanent ; others permanent, like the stars. 

1 The rationale on which divination, geoxnancy, 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. 


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 persona 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" (Philosophic Sagax). 1 ^^ 

" 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" (J)e Meteoris"). ~ 

There is another class of spirits, the Sagan& 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 

1 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. 


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 Elementals 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, &a, 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 " (Lib. 
PMlos., 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 


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. Tbeir 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 " l (Lib. Phifas., i.). 

" They live in the four elements : the Nymphse 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 Undinse, Sylvestres, Gnomi, Vulcani, 
&o. 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 to us. 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. 


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 aoad 
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 " (Lib. 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 


certain semi-material substances unknown to us. They 
have some kind of alabaster, marble, cement, &c. ; bnt 
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." 1 
" Man lives in the exterior elements, and the Ele- 
mentals live in the interior elements. 2 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 
a 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. 

8 The " soul " of the elements ; i.e., their ethereal aspects. 

8 It is not credible that a person has entered with his physical body 
into the Venus mountain or TJntersberg, 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 


" 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 o 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 (i.e., of the substance of 

" 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 hod 
been to such a place in his physical form. 


and they as well as the Gnomes have a language like 
man ; bat 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 ; 1 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 " (Lib. 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 sonls, 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 "If 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 Nyvnph.). 


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 ; i.e. t 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 " (Lib. 
Phttos., iv.). 

"There are the Sirens, 1 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 Gttgantes (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 so- 
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 
1 Italicore Cafaoca (Mermaid), 


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. 1 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 

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.") 


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 natur'e 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. 1 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 merely imagining himself to be so, It w 


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. 1 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/ 1 

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, 


" 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, 1 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 d9ctrines are based upon a misunderstand- 
ing of spiritual truths, which a cold, unspiritual intellect 
is unable to grasp. 2 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 

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, 


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 
Gdbalis (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 a man 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 borp. under a favourable star he will know every- 


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 ? " 1 (De Inventione Artium). 

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." 2 

" 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. Phttos.). 
" 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. 

9 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 yet taken place. 


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" 1 " 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. Invis.). "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. 


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 
nsefnl to Mm 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 nl (Phttospphia Sagax). 

" 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 ffenerat. Hbmin.). 

"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, 8 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." 

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


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, 1 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" 
(Philosophic!, Sagoo). 

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." 2 

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. 

2 Man possesses that power from birth, bat 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. 


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." J 

" 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." 2 

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, &c., 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. 


because they forgot that faith is necessary to obtain 
success." 1 

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 ; ifc 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 
collected 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 Reichenbaoh 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. 


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

"Imagination 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 ; i.e., that he wholly 
imagines that which he wills " (De Virtute Imaginative^. 

" 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. 1 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 Virtue 

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

3 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 


" 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 

" 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." 1 

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 Imaginatwa). 

" 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 bnrnt to death for having confessed that they had attended 
at such meetings. 


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, 1 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 " 2 (De Virtute Imaginative!). 

" 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. 


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, 1 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 Sagax). 

" Imagination 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 c 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 
Ms own mind with the Universal Mind, and he who 
succeeds in doing so will be in possession of the highest 
possible wisdom; the Jbwer 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. 8 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. 

* The term "spirits " refers here to intelligent souls, 


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. 1 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, 2 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. 8 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. 

3 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 

8 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, 


human tnind 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^mM^d jidt J^ev^ Jihat' Be' 
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 
fq; evil " (Morb. Invis.). 1 

1 Faith is not based npon any intellectual comprehension, but it is the 
true spiritual understanding. It is not a belief m 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 bis faith to himself, it was because he superstitioasly believed 
that some external power would protect him in his fall, and he knew 


" 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 without 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 l are the most dangerous 
persons in the world, if they use their evil will against 

"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. 2 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 
bad 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 


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." 1 

" 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 sucib. a state of affairs continued for many weeks or 
months, and the physicians stood there helpless, and did 
not know what to do. But if 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 

" 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 he 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. 



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), 1 will tell you that, if a person desires to injure 
an enemy, he may do so through some medium ; i.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 oFTiis evil thoughts. 

~- ^^^^f^^ v WJ ^ ..,.,,._...,., -.^-.^..,.,,.5. 

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. I am 
speaking seriously. Our physicians know only a very 
small part of the power of the will. The will creates 
spirits (forces) that have nothing to do with reason- 


ing but obey blindly" 1 (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 3 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. 

2 The 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 j Nature its mani- 


the Holy Ghost, and if you live in God He will over- 
shadow yon 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 Sanc- 
torum Beneficiis Vindictis). 

" Faith has a great deal more power than the physical 
body. Too are visible and corporeal, but there is 
still an invisible man in you, and that invisible man 
is yourself too. Each 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. 1 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 Chaldaeans 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 mediaeval witchcraft, and they are still done 
this very day, several such cases having recently come within the per- 
sonal knowledge of the author. 


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 evil." l 

"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" 2 (PMlo- 
sophia Sagax). 

" 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. 


thought, supported by a strong faith, changes or creates 
current* that act upon the sidereal man." l 

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 

" 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 thnt 
thing, with all its qualities and attributes. 2 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 

1 " The 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 represeuted by the sum of its qualities. 


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 1 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. 2 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 odio or "magnetic" body, containing the life-principle. 

3 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 ( Jfoma), and communicates them to a certain extent to those 
in whom it is taken up. 


The " Mumia * of a thing is its life-principle. " From 
the use of the Mumia have resulted the greatest and 
mysterious magnetic cures; 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 liumia 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." 

46 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 " 1 
(Pkilosoph., tract iii). 

m h Se I h ! "* * a Certain extent abated with modern spiritualism 
win jcnow mat usually at the beginning of a strong "physical manifesta- 
tion a cold draught of air is felt, and sometimes even a corpse-like odour 
p rvaaes t&e air of the room where the stance is held. This is caused by 

rfftfi T* 06 f- the a8traJ bod y Of ** dead bringing with it the elements 
if its surroundings, such as are connected with its Mumia, from the grave. 


"These three kinds of Mnmia 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." 1 

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, 2 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 tbe 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 


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 a farm-house not far from Munich the milk became one day " blue " ; 
after having been deposited hi 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 

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 ont 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 name 


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

"It 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 snch 
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 cansed. 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. 

"If 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 c magnes salis.' 
This invisible poison can give rise to many and various 
diseases, because the moon is the ' menstruum 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 


attracts the 'mercurium menstrui mutterum* The moon 
exerts a certain evil influence periodically every month, 
and the 'menstruum mulierum' 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. 1 

"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 menstrui,' which is a poisonous 
planetary exhalation of the Microcosm of woman. The 
' spiritus mt(B 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. 


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 

"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." 1 

"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 ehdem, 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. 


a waxen 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 

" 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 Pestttitate). 

" 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 


things, and thus they became themselves the servants of 
their own servants. Even horses, dogs, and other animals 
have thns 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. 1 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. 


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" 1 (Fragment: 
De Virtute Imaginations) . 

" 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 

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

i 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 


3. They avoid sexual intercourse. 

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

physiognomical characteristics. 

5. They practise certain ceremonies, and seek to associate with th>se 

who practise such arts. 


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." l 

"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 " 

"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. 


are required. The making of circles and the burning 
of incense are all tomfoolery an$ 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- 

"If 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 believ- 
ing in the supreme power of Good " l (J)e 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 
PestMtate, ii.). 


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 eneficiis). 

"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. ^jSt^ 
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 


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 " (Jforb. Inns.). 

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 " ilahatmas," and every one would try to 
know the Christ or '* Mahatrna " within himself. 


"Those who imagine that the medicine of Pwanelsus is a system of 
superstitions which we have fortunately outgrown, will, if they once 
learn to know its principles, be surpiised to find that it is bused on a 
superior kind of knowledge which we have not yet attained, but into 
which we may hope to grow." LESSIKG, Paracdsus. 

TEE practice of medicine is the art of restoring the sick 
to health. Modern medicine is, to a great extent, looted 
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. 1 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 npon 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 ? 



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. Tour 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 

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


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 

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. 



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 at 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 mao, but it becomes manifest in him by its own power, 
whenever the conditions are favourable^ , Intellectual 


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. 

" It 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" 
(LdbyrinthuB Medicoruni). 

"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 tlian 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 c 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 


lead a holy life, to enable him to core 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. 1 

" 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. Every 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 : i. Philosophy, i.e. 9 a knowledge of 
physical nature; 2. Astronomy, i.e., a knowledge of the 
powers of the mind; 3. Alclwmy, i.e. 9 a knowledge of 
the divine powers in man; and 4. The personal virtue 
(holiness) of the physician. 


I. A physician should be a philosopher; i.e., 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, bat an educated 
ntellect without any self -perception of truth belongs to the devil. 


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 
others 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 Pharmacandf). 

"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 


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 iu 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 
i.e., 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 


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 ie., 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 


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- 

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. Hvppocr.). 


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 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 


likewise. The elements themselves are invisible ; that 
which is visible belongs merely to the external form. 
The Arcanum of Han i.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." 1 

"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, ajad 
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. Each 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 Earth, 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. (Corn- 
pare E. Da Prel, Die fympathetiscTie Kurmefhodt.} 


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 i.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, 
so 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" 1 
(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 



"The physician should be well versed in physical 
science. He should know the action of medicines, and 
learn by ids 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 conies 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 " l (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 oases we should show them 
energy instead of a helpless commiseration. 

i Modern medicine, with its "hypnotism," and "suggestion," seems 
to be about to learn the first letters of the alphabet of the system of 


to be abandoned. The pseudo-physician bases his art 
on his books i.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 nghtly 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 

" I 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. Ber.). 

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 abtises it on account of his ignorance. All 


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, bat by his ability 
to recognise and treat the disease. He should give to 


Ms 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). 


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 ihe 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, Archesus. 
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 


the conditions under which it acts, as it may be pure 
or in, pure, 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 Archeeus, 
or Liquor Vitse, 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" l (De Generatione Hominis). 

"The Archasus 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 
Vitas 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 

" The ArchaBus 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. 


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 

"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, 1 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 ont 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. 


for life, and not throw, by his unreasonable inter- 
ference, fresh obstacles in the way of recovery " (Para- 

" Medicine is mnch more an art than a science ; to 
know the experience of others may be useful to a phy- 
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 difiers 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 " l (Para- 

" 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 
to-day as it was at the time of Paracelsus. 


disease, and which is Magic, and that which causes 
merely external effects to disappear, and which is Physic, 
Sorcery, and Quackery." 1 


The Archaeus 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 Muniia 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." 2 

" 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 contained 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 some 
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. 

3 This invisible Mumia, that may be transferred from one living being to 
another, is nothing else but the vehicle of life, or " animal magnetism.' 


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 Sowers 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 ; but if 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 ifc 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- 


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 " l (De Origine Morbor. Invwbilium). 


" 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- 


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. 1 In this way diseases can be cured in 

1 It is nothing uncommon, especially in Mohammedan countries, to 
see packages lying m the road tied together with a string. On opening 
them, hair, bloody rags, excrements, <fec. } 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, Helraont, Flood, 
Maxwell; and others practised them to a great extent, and acquired 
great r putations. 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. 


one person and caused to appear in 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 offiti- 
ncd t 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 
Senedo 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 menorrhosa diffi- 
rilis, MentJia pulegium is used In phthisis .pulmonalis 
the Mumia may be planted with an orchis in flie 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 
nntil 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 oases of fevers and in- 
flammations, but in cases of a humid character or in lymphatic affections 
it should be hung into smoke/' 


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 1 


An especially favourite remedy of Paracelsus is the 
Hypericum perforatum, which is used especially against 
elementals, spirits, and larvae 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 " 2 (De Natwralilits). 

Another plant of great occult power is the Rosemary 
(Bom&riMisqjfiMncdis), 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. 

8 Have those who ridicule this statement ever employed the hypericum 
in cases of hallucination IF 



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. 


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 

" 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. 1 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 aunts, contain iron, this statement appears very rational. 


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 


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. 


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: (i) The 
local anatomy, which teaches the constitution of the 
physical body, its bones, muscles, blood-vessels, &c. ; 


and (2) The more important essential anatomy i.e., 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., L 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' 9 (the ethereal essences contained 
within the gross particles). 


"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/ 


" 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 Grod. 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 


of three things i.e., Sulphur^ Mercury^ and Salt. As a 
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). 

"It is erroneous to speak of fever as if this were 
disease. The name c 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 9 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 

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." 


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 i.e. 9 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, bat its living inhabitant. 9 ' 


"If 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 sufifer, 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). 

Pwramirwm, ; 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- 


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: Ens Astrale, 
Ens Venenale, JEns Naturale, Ens Spirituale, and Ens 
Deale; 1 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. Each 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. 2 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 yon 

1 This 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}. 

3 Those who are Jacks of all systems are usually masters of none. 



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. 

I. Diseases caused ly 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 evil 
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, 1 a great many fish may die, and 
no one may know the cause " (Paramirum). 

"The astral influences are the servants of man and 

* 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 


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 Scminis 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 Ens Scminis 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 Ens 
Swninis, which it has inherited in its blood." 

" Man lives within the invisible world comparable to 
the yolk in nn egg. The chicken grows from the white 
of the egg, which constitutes its chaos, and man is 
nourished by his cJiaos. 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 
$ are the ruling powers may be rendered very passionate 
during a conjunction of Venice and Mars. Another born 
under the influence of *! J 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- 


junction of the moon with certain other planets will 
make her influence still more injurious. 1 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." 2 

"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." 3 

1 It 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 

a What the noxious influence of the moonlight is in the external woild, 
the same is the influence of a morbid imagination in tnan. 

8 Diseases often appear without any atmepiable caiuw. In adit*' ilr caicM 
the patient often grows suddenly worse, or ho may prow siuMi-nly brttrr, 
and no cause can be assigned to it. Such chanp-n are usually attributed to 
"catching cold" where no cold has been caught, to mistaken in tin- dirt 


* If, for instance, a woman is deficient in the element 
of Mars, and consequently suffers from poverty of the 
blood and want of nervous strength (anaemia), 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. 1 
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 

"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 JSnte Veneni). 

" 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 
ttcCj as being " unworthy of their consideration." 
1 For inHtance, elder-berries (Sambwvtf). 


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 " Fartaric 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. 9 The 'sul-phnr' 
represents the auras and energies, the 'mercury* the 
fluids, and the c 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 


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 lower class 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 which 
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 cnn, expel or overcome the injurious 


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- 
iurious astral influences, because its power of resistance 
is enfeebled, and thus one kind of a disease grows out of 
another * (De JSnte Veneni). 

3. Hfos Naturae Diseases arising from the Condition of 
Man's Nature; Is., 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 


of herbs and roots has been almost entirely abandoned. 
She has her purgatives, her suporifica, diaphoretica ; she 
says that Aloes increases the peristaltic movements of the 
bowels, and that sttychnine paralyses the nerves, &c. ; 
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 
pharmacopoeia, 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 


" 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 (he 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 tho 
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; 


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." 1 

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 Pestttitate). 


" 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 
Btatc of the mind. Thus h represents a melancholy, <J a fiery temper, 
(t a dreamy disposition, TJ. ambition and pride, g intelligence, 9 love 
and desire, wisdom. 



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 PMosopMa). 

" 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, &c. 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. Tho 
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 meaiflf tBat we should acquire wisdom by 
murder " 1 (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 vivisectioniats consider that question. 


action. To obtain a correct idea of the construction of 
the Microcosm, we shonld know how the Macrocosm is 
constructed; we mast 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 JEgos 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 
LimfouA 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). 


"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 Miwocomi AstraHa) 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 
LivnbuB (Nature). Man is born from the Lirribus, and 
still remains in it; the two, i.e., 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 
Iambus, which is composed of many hundreds of different 
elements, which are all related to their corresponding 
elements in the great Limlits 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 


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 Limlms y 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. 1 If the two opposites in the constitution of man 
(heat and cold, love and hatred, &c.) are at war with 

1 That which is divine in man is only one, and has only one, aspect ; all 
other things have two aspect*, a material and an ethereal one. 


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 " (JLabyrinthus 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 


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 a man is amorous, it is not because 
his spermatic vessels are overloaded, but because the 
c 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." l 

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 giants 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. 


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. Bach 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. 1 

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, Kuta graveolens. 
(To be used in insanit7, hysteria, nervous diseases, &c.) 

Mercury. -Pulmonaria off., Althsea off., Plantago laureola. (Pneu- 
monia, catarrh, phthisis pulmonalis, inflammations of mucous 

Venus. Ononis spinosa, Yerbascum thapsus, Apium petroselinum. 
(Dropsical swellings, diseases of kidneys or bladder, &c.) 

Mars. Carduus benedictus, Urticaria diocia, Erythraea centau- 
rium. (Fevers, diseases of an acute and violent character ; 
eruptive fevers, &c.) 

Jupiter. Ruta graveolens, Hepatica nobilis, Adianthum veneris^ 
Chelidonium magus, Linum usitatissimum, Gannabis sutiva] 
(Jaundice, liver diseases.) 

Saturn. Chrysosplenium alternifolium, Scrophula nodosa, Teu- 
crium Chamsedrys. (Hypochondria, piles, melancholia, &c.) 2 

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. 

3 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. 


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 oufc 
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 1 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. 


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, 1 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 Caduris). 

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 

1 The quality of the influences acting upon the patient. 


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 Virilnts Meiribrorum). 

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 sub, 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- 
Rubstance, 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 Rim ; and if a certain element were taken away from the Run, 
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 j tu$), 
human beings would be born without legs ; if no principle of reason 
existed, there would be no use for brains, &c. 


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 

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. 


4. Diseases originating from Spiritual Causes. 1 

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 diarrhoea; 
melancholy, obstructions; anger or envy gives rise to 
jaundice. Gaiety may cure, and grief may kill. Yiolent 
emotions produce miscarriages, apoplexy, spasms, hysterics, 
and cause malformations of the foetus, &c., &c. 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. 2 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" (Pwramwr., 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. 


a malicious person can affect another (sensitive) person, 
not only while the former is awake, bnt 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 
vegetim (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/' 

" Imagination 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 taken. Faith will make 
them efficacious; doubt will destroy their virtues," 


The Ens Spirituale is the Will The power of tin 
true spiritual Will is known very little, because it i 
attained by very few. In our present civilisation, mei 
of strong, determined, and enlightened Will are few an( 
far between ; men and women are ruled to a great exten 
by their instincts and desires, and have not sufficient will 
power to rise above and control them. 

" The Ens SpiritudLe is a power which may affect th< 
whole body and produce or cure all kinds of diseases ; i 
is neither an angel nor a devil, but it is a spiritual powe: 
which in the living body is born from our thoughts." 

" There are two principles active in man ; one ii 
the principle of Matter, which constitutes the corporea 
visible body ; the other one is the Spirit, intangible anc 
invisible, and the spiritual principle may be vitiatec 
and diseased as well as the body, and transmit its 
diseases to the body. The Ens astrale, veneni, anc 
naturale act upon the body, but the Ens spirituali 
and deale belong to the spirit; if the body suffers, th< 
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 othei 
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 tc 
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. 


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 
i.e. 9 the Ens spiritual. 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 " l (Rcpercussio). 

1 Here is the whole philosophy of what is now called u hypnotic mg- 
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." 


" 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." l 

" 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 
vivihcctionist ; Imt unfortunately he in whom such evjl forms of will- 
power (elftnuntfilri or dcvila) have come into existence will not get rid 
.l tl -in easily, ami he will be himself the greatest sufferer in the end. 


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 

"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." 

"If 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/' 

" 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). 


5. Diseases originating from the Divine Cause ( 

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. Each 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," 


" 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 rancy. 
The former means the employment of observation, reason, 
knowledge, experience, and wisdom ; the latter is tho 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. If a 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 tho 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 


through human agencies. Q-od 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. 
Bat 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 1 kingdom of rest." 2 


As there are five causes of diseases, so there are five 
different ways of removing them, and therefore five classes 
of physicians : 

" I. Naturalcs 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 
Amccnna, Galen, &c." (Allopaffiy, Hydrothcrapi?, cfec.). 

" 2, Specific^ Such as employ specific remedies, of 
which it is known that they have certain affinities for 
certain morbid conditions. To this class belong the 

1 Tho 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. 

9 A misunderstanding of the doctrine of Karma may give rise to an 
erroiu'oiiH belief, which may be productive of serious harm. There are 
great mini herd 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, 
<u>n if they could easily do so, because they believe that if it is "the 
will of God," or hift Karma, that he should perish in the fire, it would be 
wrong to interfere with that law, and to frustrate the purpose of God. 
Thi'y Hhould remember that if it was the will of God which caused such 
a prr-non to fall into danger, it must also have been the will of God which 
B*nt 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 goda. 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. 


" 3. Charaeterales. The physicians of this class have 
the power to cure diseases by employing their will- 
power " (Magnetism, Suggestion, Mind-Owe). 

"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. Fiddes 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 Natwrales will say it 
is caused by a disorganisation of the bodily structures, 
while the Astrologer will say it is caused by a certnin 
constellation of planetary influences ; but there mny 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 i.e., circumscribed or confined 
to a certain locality belongs to Surgery. 1 

" Each 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 Ifatibus Morbosom). 

1 The word "surgery" is here applied in a sense somewhat different 
from its modern acceptation. 


" No knowledge is perfect unless it includes an under- 
standing of the origin i.e., 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 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 lody ; 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," i.e., the 
soul or light in all things ; and the " Mercury " is the 
Life, i.e., 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; l 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. 


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 
fchis 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." l 

" 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 tho 
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 i.e. 9 the patient and the remedies but he is 
not a true physician as long as he has not the true 

i Sankaracharya says: "The first necessary reqnimte fop the attain- 
ment of real knowledge is the possession of the power to distinguish the 
enduring (spirit) from the non-enduring (matter)." Tbut which hindcra 
man to see the truth is the delusion of "self." 


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 i.e. t his experience. 
This is his true approbation" l 

" 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. Trufc. 
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 mwans 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, 


"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, 1 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. 


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). 


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, bat 
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 Arcanum ; 1 
a secret that might be communicated intellectually from 
one person to another is not a divine 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 Arcanum Dei and the Arcanum 
Natures; the Arcanum is the virtue of a thing in its highest potency ; the 
Arcanum Homvnis is that p^wer of man which is eternal in him " (Archi- 
doxcs, De Arcanis). 


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 
lie 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 vivits ; tho 
second, the Prima Materia; the third is the Layis 
PMLosophorum ; and the fourth, the Tinctwa. These 
remedies are rather of an angelic than of a human 
character" (Archidoxes, 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 "hypnofisrr" 
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 divino 
wisdom, which is the realisation of truth. 

"We are not intent upon showing our feelings ami 
thoughts, mind and heart, to idiots and fools, and we 


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 " (Ccdum Phttos.). 

Nom The above-named Arcana may, although imperfectly, be 
described as follows : 

Mwcwrius vivits. Spiritual Intelligence, Divine Self -conscious- 
ness, Wisdom. 

Prvma Materia. The Logos in its aspect as the substance and 
essence of all things, the "Word" (Abash a). 

Lapis Philosophorum. The spiritual man himself, having attained 

Tinctwra. The power of divine love, it being identical with 
divine wisdom. 


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 


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. Each thing is a trinity having a body 
and a spirit held together by the soul, 1 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 seances," 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 " Hormos said that the soul alone is the medium by means of which 
Mpiiit and hody are united" (Generat. Iterum., L). 


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. 1 " If I have c manna ' m my constitution, 
I can attract ' manna ' from heaven. ' Melissa ' is riot 
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 c iron ' 
but ' Mars J ? 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? lie 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, IKIS in him also all th iiiinrral 
elements " (De Pcste). 


would become of your heart if there were no sun in the 
universe ? What would be the use of your ' vasa sperma- 
tlca ' 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 " 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 qwinta, essentia. The four 
elements (lower principles) can in no way interfere 
with the guinta 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 " Ccelum Philosophorum " : 

I. $ Mercury. Wisdom; i.e. 9 the knowledge of the 
soul that realises the truth, and which has nothing to do 



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. V 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. The will. "Mars, owing 
to its combative energy, is enabled to gain glory and to 
assume the place of the king. Care will have to bo taken 
that he does not become captured. We must see how 
we can raise him up and combine and " with *2 iu the 
place of Mars." This indicates that we should seek to 
attain a powerful will, but avoid letting that will become 
subservient to matter ( *2 ). This is done by combining 
our imagination ((f ) with wisdom (). 

4. $ Venus. Love, identical with Knmvledye ; because 
true love is the spiritual recognition ot> 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 


impurities will burn away and leave us in possession of 
unadulterated wisdom. 

5. *1 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. I have 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. C Luna Moon. Imagination. " The principal 
thing to know in regard to Luna 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 Luna, 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. O Sol Shin. 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 ultima materia, wherein is contained neither 
virtue nor energy " (Philosophia ad Athenienses, vol. viil). 


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 

1 Johannes Tritheim, Abbot of Spanheim, one of the greatest alchemists, 
theologians, and astrologers, a learned and highly esteemed man, iimkufl 
some remarks in his book (printed at Passau, 1506) that may holt) to 


Planets are states of mind, and as the mind has a 
higher and a lower aspect, consequently each planet has 
its two aspects correspondingly. 

Mercury 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 mast 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.] 


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 
snn 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 Myst&rium magmim. It is the greatest 
wonder known to practical philosophy ; it is a divino 
art. He who can attract things out of the Mysteriinn 
magnum (A'kasa) is a true alchemist." This power is 
possessed only by those who are spiritually developed. 1 
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 tho 
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. It* 
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 acquirttnuntx, 
and there are sometimes portions that are ignorant in worldly thingn, but 
who nevertheless possess great spiritual powers. 


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. 


* All things (man included) are composed out of three 
substances, aud 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. 1 These 
three substances are not seen with the physical eye, but 
a 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 Rerun). 


by the power of life. 1 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 Biib 
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 Mortc 

a "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, mml, 
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 thir nature ami 
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 Mercury 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 H*-n ; 
and as the whole constitution of man conhists of these throe Butmt-LnrrH, 
consequently there are three modes in which dfaeaft'R may originatr*, 
namely, in the SwZpAwr, in the Mercury, or in the Salt. As limg ai 
these three Substances are full of life they are in health, but when they 


"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" 

" 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 Lu,na, 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" (Gcdurn 
PhilosopTwrum) . 

The remedy by which, according to Paracelsus, rejuve- 
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 
matcria mundi was the Fiat (Logos), who would dare to attempt to 
explain it?" 


entirely different from what it has been supposed to 
be by his critics. It is not a compound of chemical 
substances, but an Arcan/urn, "an invisible fire, which 
destroys all diseases" (Tinct. Phys., vii.)- " The Materia, 
Tinctura is the greatest treasure in the world." 1 

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. 
TrismegistuB of Egypt, Oius of Greece, Kali, 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 in tho 
presence of two perfectly harmonious people, equsdly skilful, necatwary 
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 th Honth 
of Bavaria, where this tincture is said to bo till buried in the ground. 
In the year 1698 some of it penetrated through the poll, and the phcuo. 
menon was witnessed by many people, who believed it to be a xnr;u:l. 
A church was therefore erected at that place, and it in still a well-known 
place of pilgrimage. In regard to the material (if it may bu HO callfd) 
used for the preparation of this great medicine, Paracelsus any* : " li 
careful not to take anything from the lion but the rou-colnurt'd 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 tltr 
tinctura phyricorum. But if this is incomprehensible to you, nmtumbrr 
that only he who desires with his whole heart will fun!, and to him only 
who knocks strong enough the door shall be opened." 


Carolus could buy it with all their wealth, and those 
who are acquainted with the spagyric art (alchemy) will 
confirm what I say." l 

" True Alchemy which teaches how to make 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 Lu/na, 
(phantasy), but in the metals is Sol (wisdom)." 


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 c electrum. a 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. 


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." 

"It 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 electram 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 electrnm 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 electram, the sophists would denounce me for being 
the greatest sorcerer in the world." 

" I 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, 


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 

" 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. 1 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." 2 

" If 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." 3 

1 The power that man may silently exercise over animals is well known. 

8 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. 

8 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 he bound, and the two connected 
together in the metal by the process described below. 



The electrwm, magwum 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 iihe planets Saturn 
and Mercury come into conjunction, and have 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 doin#. 
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. 


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." 1 

" Such mirrors are made of the electrum 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, &c., 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." 2 


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 8 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 aensorium 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. 

8 See Appendix* 


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 : 


" 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 Natwra Serum, vol. i 

"The generatio homimwdi 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 spenna, 
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 l 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." 2 

1 Without this arcanum the experiment would not succeed, nor the 
form become visible. 

8 Paracelsus has been reproached for his belief in the possibility of 
generating homnncnli ; but a deeper insight into the processes of Nature 


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. Modem 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 homunouli 
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. Bosner (Tuohlauben, 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 
Bosicrucian, Abbe* 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 ?). 
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 Abbe* 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 


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 ' dear water' ; but whenever tbe Abbe* knocked three times at the seal 
upon the month 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, aud 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 5 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 alinoat 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 prophecien 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 politic^ the monk 
about religion, the miner about minmals, &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 Abbe*, 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 hit* bottle, which had not been pro- 
perly sealed, and was found by Kammerer sitting on the top of the bottle 


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, 1 still he condemns such 

containing the qneen, 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, 

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- 
ninm oxide). This powder is to be dissolved in the menstruum phUoao- 
phicuin, (made by pouring chloride of antimony into water, filtering, and 
evaporating the fluid to a certain extent, to make it stronger). The sola- 


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. 1 

" 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 " (Ccelum Philos.')* 

Astrology is intimately connected with medicine, magic, 

tion is to be evaporated again, and the remaining powder mixed with its 
own weight of oorrosive sublimate of mercury. This powder is to be 
dissolved again in the menstruum phUosophicum (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. 

* 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 
successfully 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. Flaxnel is said to have made artificial gold 
on April 25, 1382. 

3 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 PariH. 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 Sylvarmn " (Jftiris, 
1896), which goes to show that all chemical substances are only mode* 
of vibration of one primordial substance, and can be changed one into 
another by changing the state of etheric vibration. 


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 yon take it, but in my own. The 
stars force nothing into us that we are not willing to 


take ; they incline us to nothing which we do not desire. 1 
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. 2 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 c 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 whore it is not 
expected. That which seems to be incredible, impro- 
bable, and impossible will become wonderfully true in 

"Man's mind is made up of the same elementR 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 It 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 pry-existed, and 
have acquired them in a previous incarnation. 


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. Each 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 


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. It' 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 th physical bodies of 
the planets, but to mental states existing in the Cosmoa, and which are 
represented by the stars. 


New ideas appear OB 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 

" 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/ 1 


MODERN 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 under- 
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 



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 


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 theqsophist 
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. 9 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 ovil 
will, the devil will become personified in him ; if the 
world of mind, intellect, emotion, &c. i.e., 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 i.e., no supreme power for good and no 


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 

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. 

27 o P^flACELSUS 

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" (De Fivndamcnto 

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 IB 
directed by his animal nature. He who has escaped 
the gallows once will repeat his crimes; for he thinks 


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 
Fundamento Sapiemtici). 


/"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 

i 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," 


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 iu 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 


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 onr 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. 1 


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. 



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. fit 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 addition** and 
multiplications, and by logical reasonings Keeks to provo 
that for such or such reasons this or that cannot bo 
otherwise than so or so; but divine wisdom requires no 
arguments, no logic or reasoning, becauHe it is ulroady 
the self-knowledge of the One from whom all oflujr 
things are deriving their origin. It is the hitfluwt and 


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 


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 Sapientice). 

"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 Infliwntia Berum). 


In regard to the true and the false faith Paracelsus 
says : " It is not a faith in the existence of a historical 
Jeans 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 accompli&h 
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 


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." 

" If 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 


faith is spiritual consciousness, but a belief based upon 
mere opinions and creeds is the product of ignorance, 
and a superstition." l 


" 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. 2 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. Th<y thc-m- 
fore put their trust, not in the one true God, but in the gnd which thuy 
have created within their own imagination. They seek in outward tiling 
for that which they cannot find within their own empty HhcllH. Thvy 
neglect their duties as men and revel in dreams wherein there is nothing 
real. Some put their faith in doctors and priests, others in horbw and mot*, 
still others in magic spells and incantations ; but the wise know that th 
first step on the road to spiritual unfoldment its the fulfilment of onc'it 
duties as a man ; for no god can grow out of a man unlfHH the man hun 
become truly that which he ought to be. In this fulfilment of onvV 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. 

a Where should that germ come from, if it had not existed before, ftml 
how did it attain its divine qualities ? 


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. 1 The body is only 
an instrument ; if you seek for man in his dead body, 
you are seeking for him in vain." 


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 Thny are born with the tendenci*n which they acquired in formic 
liven upon the earth, or upon HOTTIU other plivnut. Tho ptTHoniticil devilp 
we iwct in the world are the "materialised" i urn is of deviliuh powera 
cxmiing upon thu astral plane. 


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 w ; th the Lapis PMlosopTwrum 
or Balsamo perpetuo in corpore humano." x " But it is 
not proper to say a great deal about the I/apis Philoso- 
pJwrum 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. 2 After having become one with the woman 
(in him), then will he be not a half, but a whole " (JDe 
Lapid. Phttosoph.). 


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. 
"It 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. 


grow and become manifest to yon ; 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/ 9 

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. 

"I 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.). l 

" 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 oar 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. 


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. 1 pod 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 be ; 
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 

i There is a false faith that cornea from ignorance (Tamos), and a false 
faith that originates from selfish desire (Raja*) ; but the true faith springs 
from wisdom (Sattwa), and is itself the way for its attainment. 


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 Sapientice). 

" 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. The 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 


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 Sapientice). 

Spirit passes into the body, and out of it, like a breath 
of air passing through the strings of an JEolian 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 throw 
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 


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. 


" 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 


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 / should merely desire nothing for myself; but it 
teaches that there should be no conception of "/" 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 / be the doer of works, 
but the spirit of wisdom will perform its wonders through 
my instrumentality (Phiksopkia Occulta). 

In this also exists the difference between divine love 
and " altruism." Altruistically 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. 



THERB 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. 1 "There are persons who 
have been exalted (vensueckt) 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 " 2 
(Philosoph., v.). 

1 See H. P. Blavatsky, "The Voice of the Silence" (Nirmanafaya'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, haying 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 to do as much good to humanity as is in their power, 


" 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" 1 (Philosoph., iv.). 

and to drink wisdom from the eternal fountain of truth. They never 
quarrel about opinions, because they know the truth. Then 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 be a 
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 : I. 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 



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 i) ; 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. 1 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 : i. 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 religions 
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 Orrauzd produced light out 
of himself by the power of his word. The Egyptians called the First Cause 
Ainmon, 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 



will (the Hiaster 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, hringing 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." 


All beings are the product of the creative power of the 
imagination. 1 This imagination may proceed (i) from 
Nature, (2) from man, (3) from God. 

There are consequently three modes in which men may 
come into existence : 

i. 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 (Beaut v) ; 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. 

8 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, 


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. I4). 1 

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. 2 


* Initiation," 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; 8 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 (EJphes. 
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 thUflrit, its awakening to spiritual consciousness. The last stage is 
attained by very few (i Cor. xv. 47 ; St. John iii. 6). & 

1 Krishna, Buddha, Christ. ^ 

8 " Adam." The failures of the Dhyan-Chohans. 

8 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 


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." l 

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 
Mm, 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). 

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. 
1 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 (i 
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). 



"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. In a 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 

" 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 


know the cause from whence his ideas come, for only he 
who knows wisdom cau write wisely" 1 (De JFundamenlo 


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 " 
(PhUosoph. Tract., iii.)- 

Disappearance of Objects. " 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" 2 (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 sulphur, 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." We may 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). 


possessed before its mortification, and incorporate them 
and become visible again " x (De Emtscitationibus). 

Occult letters. " If the elementary body can write a 
letter, and send it by a messenger to somebody in a 
month, why should not the 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 ? " 2 (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 " 8 
(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 tJvrough 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, Oardanus, 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. 

3 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 Bxod. vii 10. 


and no hole will be left in the latter " l (PMosoph. 
i. 4). 


" 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 hody 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 ! " 2 (Philosoph. Sag., i. cap. 60). 


" If a person dies, it is only his body that dies ; the 
human soul does not die, 8 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 stances. 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. 

8 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. 

8 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 


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 " l (PMosoph., v.). 

" Men have two spirits an animal spirit and a human 
spirit in them. 8 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, &c. 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. 
9 The human spirit has a twofold aspect, a human and a divine one. 


nature, but comes from God, and being a part of God, it 
is necessarily immortal " (De lunaticis). 


Paracelsus, as well as his predecessors, such as Galen, 
Arnold, De Yillanova, Eaimund 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 Eoger 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 

" If 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. 


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 Primum Ens 9 the source of all 


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. 1 

"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 " 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 Primwn, 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 Seypamt. Ber.). 

" The Primum Ens Mdissce 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 Theoaophy : " The Elixir of Life. 


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 Said, 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 Primum JEns 
Melissa; 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 

i 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 Primwn 
Ens Melissa as follows : " One of my most intimate friends prepared the 
Primum Ens Mdisscs, 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 ; bat 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 Borne, 
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. 



To make the Primum JEns 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 Uns 
Sanffuinis, and it is used in the same manner as the 
Primum Ens Melissce. 


The celebrated Alcahest is an universal medicine 
whose preparation was also known to Helmont and to 
some Eosicrucians. 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 


burns away, and the alcahest remains in the dish. It 
is an excellent medicine, and is used in the same manner 
as the Primum JSns Melissce" * 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/' 2 


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 
disc 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. 


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. 1 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." 

i This takes place in the Macrocosm during the time of the new 
moon, occurring each year between October 23 and November 23. 



ABESSI, or Rebis, 29 

Abortion, no 

Abuse of powers, 208 

Acthna, 30 

Acting at a distance, 141, 142, 

146, 224 

Adam and Eve, 69, 78, 99, 212 
Adech, 29 
Adept, 287 
Admisural, 29 
Adrop, Azane, or Azor, 29 
Air 175 
A'kasa, 30 
Alcahest, 30, 202 
Alchemical prescriptions, 254, 

259> 30 ', 303 

processes, 249, 251 

Alchemist, 177, 179 
Alchemy, 30, 100, 177 238, 249 

of nature, 100, 137 



Aluech, 31 

Amor hereos, 1 10 

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 

208, 250 
Apparitions, 4, 87, 91, 107 
Aquastor, 31 
Arcana, 176, 213, 235 
Archseu*, 31, 81, 181 
Archates, or Archalles, 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 


j - forms, 123 

j - influences, 113, 175, 

212, 215, 218, 263 
i - life, 91 

- light, 32, 85, 88, 125, 210 

- world, 90 
Astrology, 32, 216, 238 
Astronomy, 90, 174 
Astrum, 32, 96 
Atmosphere, 150 
Attraction, 200, 246, 263 
Aura, 57 

- seminalis, 71 
Authority, 163, 167, 171 

276, 281 


BALSAM of life, 48, 81, 101, 280 

Baptism, 292 

Bargain with devils, 153 



Basilise, 112 
Beasts, no, 125 
Belief, 269, 232 
Beryl, 33, 117 
liirth, 290 

of elements, 46 

Black magic, 221, 224 
Blessings, 138 
Blood, 194 
Blue mi]i, 153 
Bodies, astral, 68 

invisible, 81, 185, 196 

seven, 81 

sidereal, 81, 95 

Body, the elementary, 81, 83, 95, 


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, 


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, 

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 

Confidence, 149, 162, 179 
f 1 onjunction 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, 1 17, 267 

Cures by saints, 147 

sympathetic, 187 

Curses, 138, 161, 235 

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 ofj 21 1 

Dissecting corpses, 172 
Divertellum, 34 
Divination, 34, 118 
Divine beings, 65 
Divorce, 80 
Dragons, 112 
Dreams, 91, no, 131, 135 

remembering, 136 

Dropsy, 203 
Durdales, 34 
Dwarfs, 126 
Dysentery, 210 

Earthquakes, 193 
Eckartshausen. (C. von), 54* 287 

Edelphus, 34 

Egos, 211 

Electrum magicum, 34, 251, 254 

Elemental spirits, 65 85 

spirits of nature, 63, 119 

Elementals, 34, 63, 86, 120 
Elexnentaries, 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 
Ens, 199 

astrale, 200 

deale, 227 

nature, 206 

seminis, 69, 201 

spirituale, 221 

veneni, 203 

Epilepsy, 225 
Erodiniuin, 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 

FAITH, u, 137, 142, i47i 162, 
167, i7?> 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 
Flagse,36, 116, 135 
Flesh, 121, 151 
Food, 159, 196, 203, 205 
Foreseeing future events, 37, 

Forms, 93, 115, 217, 268 
Fortune-telling, n8 
Freedom, 271 
Fumigation, 115 


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, 281; 
Gold, 245 

artificially made, 259 

transmutation of, 260 

Graveyards, 83 
Growth, 283 
Guardian spirits, 1 16 

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, in, 125, 

137, 147, 159. 162,221,226 

of women, 74, no, 138, 159 

Immortality, 97 

Impressions, 37 

Impurities, 203 

Incarnation, 60 

Incense, 108 

Incubus and Succubus, 37, 109, 

Inner sense, 55, 114, 274 



Insanity, 113 
Instincts. 135 
Instructionreceived duringsleep, 


Intelligence. 134 
Intuition, 194, 283 
Invisible man, 82, 131, 253, 278, 

Invisibility, 1 14, 294 


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, 


of nature, 130, 173 

of self, 132,214,271 

spiritual, 184, 268 

LAPIS Philosophorum, 236, 279 

Larvae, 109, no, 113 

Leffas, 38 

Lemures, 38, 106 

Leo, 112 

Letters, occult, 117, 295 

closed, read, 117 

Life, 46, 48, 98, 181, 209, 264, 

chemistry of, 177 

elixir of, 217, 298 

essence, 151, 218 

forms or vehicles, 181 

universal, 217 

Light of nature, 180, 195, 282, 


01 spirit, 282 

Limbus, 38, 44, 70, 209, 211 
Liquor vit, 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, 

Magic, 38, 54, 86, 128, 150 161, 

bells, 252 

black, 139, 144, 153, 185, 

221, 224 

circles. 162 

crystals, 117 

images, 148 

mirrors, 158, 251, 254 

rings, 252 

Magicians, 131, 153 
Magistermm, 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, 


origin, 60, 63, 64 

sidereal, 66, 82, 91, 

I7 V 47 
soul-essence of, 66 

spiritual, 67, 278 

anganoria, 38 
Maria (Maya), 214 
Marks, 89 
Marriage, 67, 78 

with nymphs and sylphs, 


Mars, 200, 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, 165, 229 

qualification for practice, 

54, 232 

systems of, 199 

Medicines, 56, 59, 206, 208 
Mediums, 106 
Mediumsnip, 293 
Melissa, 196, 209, 240 



Melosinse, 38 

Menstrual blood, 155 

Mercurius vivus, 236 

Mercury, 204, 231, 241 

Metals, 34, 99, 202, 251 

Metaphysics, 39 

Microcosm, 39, 47, 51, 175* *93> 

208, 212, 248 

Mind, 57, 102. 219 

universal, 50, 125, 264 

Miracles, 147, 228 
Mirrors, 157, 254 
Modern medicine, 207 

science, 206 

Modesty, 234 
Moles, no 

Monsters, 39, no, 125 
Moon, 157, 240 

evil influence of, 201 

Mothers, 139 

Mumia, 39, 81, 101, 151, 185, 

of the dead, 152 

Mysteries, 48, 237 ' 
Mysterium magnum, 40, 44, 101 
Mysticism, 40 

NATIVITIES, calculating of, 261 

Natural man, 184 

physician, 54, 178, 180, 214, 

Nature, 47. 51, 132, 173, 212, 

233, 267, 283 

light of, 133, 180,233 

love of, 214 

Necrocomica, 40 
Necromancy, 40, 89, 225 
Nectromancy, 40 
Nenuf areni, 40 
Nerve aura, 71 
Numbers, 275 
Nutriment, 265 
Nymphs, 91, 121 

OBJECT of existence, 60, 69, 272 
Obsession, 106, 113, 162 

cure of, 113 

Occult phenomena, 86, 89, 106, 

Odic force, 151 
Omens, 88, 91, 135 
Onanism, 80 

Opinions, 233, 269, 282 
Ozgans, 2o8 ? 220 
Origin of disease, 183, 193, 198, 
204, 208 

PALINGENESIS, 100, 255, 294 
Paracelsus, life, i 

tomb, 9 

writings, 33 

Paragranum, 41 
Paramirum, 41, 198 
Parasites, 113 
Passions, 105, 226 
Patients, 177, 161, 234 
Peuates, 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 
Pillars of medicine, 170 
Plague, 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, 


Pollutions, no 
Power, 277, 285 
Practice of medicine, 165, 198, 

228, 229 

Praesagium, 41, 118, 135 
Praying, 163, 281 
Predictions, 1 18 
Prevision, 135 
Prescriptions, 250, 303 
Primordial essence, 49, 99, 236, 

^. 3 

Primum ens, 49, 299 

ens melissse, 301 

ens sanguinis, 302 

Principles, 208, 220^ 
seven, 81 


Prophecy, 90, 131 
Prophets, 92 
Punishment, 228 
Purification, 206 
Pygmaei, 41 

QUACKERY, 163, 165, 174, 183, 

185, 210, 233, 250 
Qualification of a physician, 

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, 


Repercussio, 224 
Resistance, 162, 224 
Resurrection, 49, 295 


Saints, 125, 163, 281 

-worfung miracles, 147 

Salamanders, 41, 91, 121 

Salt, 41, 204, 231 

Salt, Sulphur, and Mercury, 41, 

197, 231, 247, 249 
Sapientia, 169 
Saturn, 243 
Scaiolae, 41 
Science, 63, 127, 132, 178, 207, 

253, 244, 276 
Second sight, 132 
Self-control, 55,284 
Self-possession, 99 
Self -thinking, 171 
Semen, 71, no 
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 

Sins against nature, 208 

Sirens, 126 

Sleep, 91, 93,96, 132,221 

Sodomy, 112 

Sorcerers, 92, 153 

Sorcery, 113, 128, 144, 185, ^25 

Sortilegium, 119 

Soul, 49, 67, 71, I0 3, 123, 163, 
244, 283 

of things, 71 

Speculation, 63, 171, 272 

Sperma, 72, 109 

Spirit, 42, 46, 59,65, 95, "5, 13*1 
223, 284 

Spirits, 116, 141, 163, 223, 262 

of the departed, 85, 92, 101, 


earth-bound, 100, 106 

of many kinds, 1 16, 125 

of nature, 63, 119 

red and blue, 257 

Spiritism, 42, 85, 101, 106, 117, 
119, 262 

Spiritual essence, 65, 8 1 

cause of disease, 1 13 

consciousness, 67, 131 

knowledge, 129, 268 

perception, 65, 155 

Spiritualism, 42, 85, 297 
Spiritualistic phenomena, 85, 89, 

92, 117, I35i52, 239 
Spirituality, 151, 163, 236, 241 
Spiritus animalis, 42 

vit88, 42 

Stars, 56, 201, 212, 217, 265 

and plants, 56, 215, 241, 

246, 262, 269 

Substance, 49, 219, 233, 247 
Succubi, 37, 109, 1 1 1 
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 

Tartaric diseases, 204 


Tartarus, 204 

Teaching during sleep, 96 

Temperaments, 71 

Theosophists, 268, 272 

Theosophy, 42, 266, 273 

Therapeutics, 198, 207 

Thought, 221 

naturalised, 57, 65, 140, 


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, iSS 

Trarames, 42, 87 

Treatment of disease, 189, 193, 

Trinity, 248, 289 
Tritheim, Abbot, 244 
Truth, 172, 233 

seeking of, 131 

Turba, 89 


Undines, 91, 121 

Union with God, 273 

Unity, 47. 172 

Universal mind, 141, 207, 

Universe, 47, 172 

VACCINATION, 166, 185 
Vampires, 43, 107, 226 
Vegetarianism, 151 
Vehicles, 59, 98, 1 86, 276, 283 
Venus, 208, 241, 242 
Vibrations, 104, 207 
Virtue of a physician, 168 
Visions, 87, 91, 92, 94 

WARNING to dabblers in alchemy, 

147, 245, 278 
Wax figures in magic, 140, 158, 


Weather-making, 150 
Wisdom, 127, 130, 168, 179, 188, 

214, 262, 269, 271, 274, 282, 


Witchcraft, in, 144, 148, 153 
Witches, no, 112, 157, 226 

signs of, 1 60 

Will, 204, 222, 225 

acting at a distance, 140 

Will-power, 108, 141, 177, 179, 


Will-spirit, 123, 161 
Woman, 73, 76, 156, 203 
Word, 60, 290 
Worlds, invisible, 63, 263 

XENI nephidei, 43 
YLIASTBE, 43, 44, 46 

ZENifiXTON, 303