IX. PHILOSOPHY AND THEOSOPHY

MopbERN philosophy is a system of theoretical specula- tion, based upon reasoning from that which is believed to be true to the unknown, drawing logical deductions from accepted opinions and establishing new theories; but theosophy is the possession of spiritual knowledge obtained by practical experience. To be a philosopher it is necessary to have acute reasoning powers, and to calculate possibilities and probabilities; to be a true theosophist it is necessary to have the power of spiritual perception and to know the things perceived, irrespective of any possibilities, probabilities, or accepted opinions. A speculative philosopher occupies an objective stand- point in regard to the thing which he examines; the theosophist finds the character of that thing in himself. There is nothing in the Macrocosm of Nature that is not contained in man, because man and Nature are essen- tially one, and a man who is conscious of being one with Nature will know everything in Nature if he knows only himself. A philosopher having no knowledge of his own spirit can only speculate about things which he does not see; a practical theosophist, knowing his own spiritual state, does not need to speculate, because he sees the spirit of things and knows what he sees. Philosophy is the love of wisdom and the speculation thereon ; theo- sophy is nothing more nor less than the clear uwnder- standing itself.
“There is a true and a false philosophy. As the froth in new-made wine swims upon the top and hides the true wine below, likewise there is a froth of sophistry and pseudo-philosophy swimming at the top of true
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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
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of speculations, misconceptions, and erroneous theories— she will hold up before you a mirror in which you will see the truth. But he who is not true himself will not see the truth as it is taught by Nature, and it is far easier to study a number of books and to learn by heart a number of scientific theories than to ennoble one’s own character to such an extent as to enter into perfect harmony with Nature and to be able to see the truth.”
If “theosophy” means the clear perception and understanding of truth, there can be no true philo- sophy, religion, or science without theosophy, the under- standing of truth being the only basis upon which all true knowledge rests.
No one can, therefore, be truly called a theosophist who does not possess the knowledge of his own divine self, which enables his person to know all things as only God knows them. This power is in possession of no mortal man, but belongs to the god in man. Only when man has found the god in him can he partake of divine wisdom.
Man is a mixed being; he is a centre or focus in which the three kingdoms—i.e,, the three forms of mani- festation of the primordial Will, the world of darkness or fire, the world of spiritual light, and that of external nature—are active, and in which the powers of either of these three kingdoms may become conscious and mani- fest. If he is a temple of the holy spirit, God will reveal His wisdom in him; if he is a dwelling of evil will, the devil will become personified in him; if the world of mind, intellect, emotion, &c.—v.¢., the “heaven ” of the external world—is reflected within his soul, and his mind becomes absorbed by it, he will be a child of the world.
It is most true and certain that if there were no natural world, Nature could not become manifested in man, and it is equally true that if there were no God and no devil—+.e., no supreme power for good and no
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power for evil in the universe—neither a god nor a devil could become revealed or personified in a man, Evil exists for the purpose of being conquered by good. Only in this way can knowledge be obtained.
There is no seed having the power to create itself the sunlight which it requires to enable it to grow, and in the same sense there is no man having himself the power to create a god by his own will and pleasure; but like acts upon like. The natural (physical or astral) principles in man are acted upon by the corresponding powers in Nature; the growth of plants is due to the power of the sun being active in them, and the spiritual unfoldment of the soul of man is also due to the power (the grace) of the God of the universe descending upon him.
The knowledge of a man in regard to a truth, however learned and intellectual he may be, can be nothing else but a dream to one who does not recognise his own real existence in God, If we believe or accept the doctrine of another man who perceives the truth, it does not follow that we possess that truth as our own; it simply means that we consider his opinion worthy of our belief, A knowledge of the opinions of others may guide us in our researches as long as we cannot find the truth in ourselves, but such a knowledge is as liable to mislead us as to lead us right; the only key to arrive at the recog- nition and understanding of the truth is the perception and understanding itself. Opinions change, and creeds and beliefs change accordingly, but the knowledge which we find in our own experience stands as firm as a rock.
There is no such thing as a theoretical theosophy, because divine wisdom is not a matter of theory, but the divine knowledge of self. To know a thing
1 God is the supreme will of the universe, or, as Boehme calls it, the will of divine wisdom, It is therefore a divine will, and it could not be divine if it were not free and subject to nothing, This does not
imply that God is something external to Nature, but that He is supe- rior to it,
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we must see it and feel it and be identified with it ourselves. Things that transcend the physical power of sight can only be known if they are experienced and seen by the soul. Love or hate, reason and con- science, are unknown things to those who do not realise their existence. The attributes of the spirit are not only beyond the power of sensual perception, but they are beyond the power of intellectual com- prehension; they can only be known to the spirit itself, and they are called occult because they cannot be understood without the possession of the light of the spirit. This spiritual light is an attribute of the spirit and beyond the reach of the merely intellectual but unspiritual mind.
“Man has two kinds of reason, angelic and animal reason. The former is eternal and of God, and remains with God; the latter is also, but indirectly, originating from God, and not eternal; for the body dies and its animal reason with it. No animal product can be vic- torious over death. Death kills that which is animal, but not that which is eternal. A man who is not a man as far as wisdom in him is concerned, is not a man but an animal in human shape” ie Fundamento Saprentic).
To be able to understand good, it is necessary that man should experience evil, for without the know- ledge of darkness the true nature of light could not be known; but no amount of evil experience will enable a man to know that which is good and divine if he is not in possession of the true understanding, which endows him with the power to profit by his experience, and which is not of his own making, but given to him as a gift by wisdom itself.
“The wise rules the stars in him, but animal man is ruled by his stars, which force him to do as he is directed by his animal nature. He who has escaped the gallows once will repeat his crimes; for he thinks
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that, having escaped his punishment once, he will escape it again. Such a person is blown about like a reed, and cannot resist the forces which are acting upon him, and the reason of this is, that he has no real self-know- ledge, and does not know that there is in him a power superior to that of the stars (the lower mind). Wisdom in man is nobody’s servant and has not lost its own freedom, and through wisdom man attains power over the stars” * (De Fundamento Sapientia).
KNOWLEDGE
Intellectual reasoning may arrive at the door of the spiritual temple, but man cannot enter without perceiv- ing that the temple exists and that he has the power to enter. This knowledge is called faith; but faith does not come to those who do not desire it, and a desire for divine wisdom is not created by man. Man’s desires depend on the presence of an exciting cause, and that which attracts him strongest is the thing for which he has the greatest desire. It is not within the power of the animal or intellectual nature of man to desire or to love that which he does not know. He may have a curiosity to see the unknown God, but he can truly love only that which he feels, and of which he knows that it exists. He must realise the presence of the highest in his own heart before he can know it. The spiritual temple is locked with many keys, and those who are vain enough to believe that they can invade it by their own power, and without being shown the way by the light of wisdom, will storm against it in vain. Wisdom is not created by man; it must come to him, and cannot be purchased for money nor
1 Everybody knows that the thinking faculty is not our own self, but that there is something in us which has the power to think or to let think- ing alone. This something is higher than the intellectual realm, and therefore higher than all of its ‘‘ stars,”
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coaxed with promises, but it comes to those whose minds are pure and whose hearts are open to receive it. It is said that those who wish to become wise must be like children, but there are few amongst the learned who would be willing to undertake such a feat. There are few who would be able to realise the fact, even if they were willing to do so, that they them- selves are without life, without knowledge, and without power, and that all life and consciousness, knowledge and power, come from the universal fountain of all, of which they are merely imperfect instruments for its manifestation. There are few amongst the learned capable of giving up their pet theories, their accepted opinions, their dogmatic reasoning and speculations about possibilities and probabilities, and sinking their own per- sonal will entirely into the wisdom of God. Humanity resembles a field of wheat, in which each individual represents a plant, attempting to grow higher than the others and to bear more abundant fruit; but there are few who desire to be nothing themselves, so that God may take full possession of them and be all in and through them.
“The great majority of the ‘investigators of theo- sophy’ do not love wisdom, they only desire it; they desire to possess it for the purpose of adorning them- selves with it; but wisdom is no man’s servant—it comes only to those who, abandoning self, sacrifice them- selves in the spirit of wisdom. ‘Those who seek the truth for their own benefit and gratification will never find it, but the truth finds those in whom the delirium of ‘self’ disappears, and it becomes manifested in them.”
The object of existence is to become perfectly happy, and the shortest way to become so is to be perfect and happy now, and not wait for a possibility to become so in a future state of existence. All may be happy, but only the highest happiness is enduring, and permanent happiness can be obtained only by attaining permanent
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good. The highest a man can feel and think is his highest ideal, and the higher we rise in the scale of existence and the more our knowledge expands, the higher will be our ideal. As long as we cling to our highest ideal we will be happy, in spite of the sufferings and vicissitudes of life. The highest ideal confers the highest and most enduring happiness, and the whole of Theosophy consists in the recognition and realisation of the highest ideal within one’s self. This is to be accomplished only by the overcoming of the illusion of separate existence and the awakening of the soul to the essential unity of all things. It is a state of divine wisdom which can be attained in no other way than by the light of that wisdom becoming manifested in man.’
SPIRITUAL REGENERATION
As long as any one fancies his highest ideal to exist only outside of him, somewhere above the clouds or in the history of the past, he will go outside of himself to seek
1 God is the greatest power in the universe, because He is the source and sum of all powers in their highest mode of manifestation. God is therefore absolute consciousness, absolute love, and absolute wisdom. If we wish to accomplish anything great, the first requirement is the presence of God, because He is man’s understanding and power, and resides in man. But God cannot be approached by an intellect that is without love. God is love, and is only attracted by love. We cannot know the principle of love unless we love it with our heart, and the more we desire it, the more will we be able to comprehend with the heart what this principle is. The love of God is therefore a power transcending the lower nature of man; it cannot develop itself out of the animal elements of man, but it is a gift from the universal fountain of love, in the same sense as sunshine cannot grow out of the earth, but comes from above. Gods lives in the hearts of men, and if we desire to love Him, we must love all that is good in humanity. The love of humanity is the beginning of the knowledge of God. The intellect is the greatest possession of mortal man, and an intellect that rises to the source of all knowledge by the power of love may know God and all the mysteries of Nature, and become godlike itself; but an intellect without love leads into error, grovels in darkness, and goes to perdition. An intellect combined with love for the supreme good leads to wisdom ; an intellect without love leads to the powers of evil.
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for it in dreamland or in the pages or history. This is not theosophy, but merely dreaming; for not that wisdom which exists outside of man but that which has taken root in him renders him wise. A child is not born from outside of its mother’s womb, but from within, and the spiritual regeneration of the soul must be accomplished by that power which is existing within the soul itself.
The spiritual regeneration of man requires the opening of his inner senses, and this, again, involves the develop- ment of the internal organs of the spiritual body, while the latter is intimately connected with the physical form. Thus this regeneration is not an entirely spiritual pro- cess, but productive also of great changes in the physical body. He who rejects, neglects, or despises his physical body, as long as he has not outgrown the necessity of having such a corporeal form, may be compared to the yolk in an egg wanting to be free from the white of the egg and the shell, without having grown into a bird.
“ Philosophy ” means love of wisdom, but not those who love wisdom for their own aggrandisement are its true lovers. Such people love only themselves, and desire wisdom as a means for parading with it; they desire to know the secrets of Nature and the mysteries of God, for the gratification of their scientific curiosity. ‘* Theosophy ” means the wisdom of God; in other words, the self-knowledge of God in man. It is not “man,” but the god in man who knows his own divine self, and it therefore does not rest with the will and pleasure of man to become a theosophist, but this depends on the awakening of the divine spirit in him. Philosophy argues and deducts, speculates, makes additions and multiplications, and by logical reasonings seeks to prove that for such or such reasons this or that cannot be otherwise than so or so; but divine wisdom requires no arguments, no logic or reasoning, because it is already the self-knowledge of the One from whom all other things are deriving their origin. It is the highest and
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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
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the power to recognise and to follow the truth cannot be conferred by academical degrees; it comes only from God. He who desires to know the truth must be able to see it, and not be satisfied with descriptions of it received from others, but be true himself. The highest power of the intellect, if it is not illumined by love, is only a high grade of animal intellect, and will perish in time; but the intellect animated by the love of the Supreme is the intellect of the angels, and will live in eternity ” (De Fundamento Sapientic).
“All things are vehicles of virtues, everything in Nature is a house wherein dwell certain powers and virtues such as God has infused throughout Nature and which inhabit all things in the same sense as the soul is in man; but the soul is a creature originating of God and returns again to God. Natural (terrestrial) man is a son of Nature, and ought to know Nature, his mother ; but the soul, being a son of God, ought to know the Father, the Creator of all” (Vera Influentia Rerum).
Fait
In regard to the true and the false faith Paracelsus says :—‘ It is not a faith in the existence of a historical Jesus Christ that has the power to save mankind from evil, but a faith in the Supreme Power (God), through which the man Jesus was enabled to act, and through which we also may act when it becomes manifested in us. The former ‘faith’ is merely a belief and a result of education; the latter is a power belonging to the higher constitution of man. Christ does not say that if we believe in His personal power to accomplish wonderful things we will be enabled to throw moun- tains into the ocean; but He spoke of our own faith, meaning the divine power of God in man, that will act through ourselves as much as it acted through Christ, if we become like Him. This power comes from God
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and returns to Him; and if one man cures another in the name of Christ, he cures him by the power of God, and by his own faith. That power becomes active in and through him by his faith, and not out of God’s grati- tude for his professed belief, or the belief of the patient that Christ once existed upon the earth.”
“The power of the true faith extends as far as the power of God in the universe. Man can accomplish nothing by his own power, but everything can be accomplished through man by the power of faith. If we did not have faith in our ability to walk, we would not be able to walk. If we accomplish anything what- ever, faith accomplishes it in and through us.”
“Faith does not come from man, and no man can create faith or make himself faithful without faith ; but faith is a power coming from God. Its germ is laid within man, and may be cultivated or neglected by him; it can be used by him for good or for evil, but it only acts effectively when it is strong and pure—not weakened by doubt, and not dispersed by secondary con- siderations. He who wants to employ it must have only one object in view. Diseases are caused and cured by faith, and if men knew the power of faith they would have more faith and less superstition. We have no right to call any disease incurable; we have only the right to say that we cannot cure it. A physician who trusts only in his own science will accomplish little, but he who has faith in the power of God acting through him, and who employs that power intelligently, will accomplish much.”
‘‘Tf any one thinks that he can cure a disease, or accomplish anything else, without the power derived from God, he believes in a superstition; but if he believes that he can perform such a thing because he is conscious of having obtained the power to do so, he will then be able to accomplish it by the power of the true faith. Such a faith is knowledge and power. ‘True
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faith is spiritual consciousness, but a belief based upon mere opinions and creeds is the product of ignorance, and a superstition.” }
REINCARNATION
“The body which we receive from our parents, and which is built up from the nutriments it draws directly and indirectly from the earth, has no spiritual powers, for wisdom and virtue, faith, hope, and charity, do not grow from the earth. These powers are not the pro- ducts of man’s physical organisation, but the attributes of another invisible and glorified body, whose germs are laid within man.” The physical body changes and dies, the glorified body is eternal. This eternal man is the real man, and is not generated by his earthly parents. He does not draw nutriment from the earth, but from the eternal invisible source from which he originated. Nevertheless the two bodies are one, and man may be compared to a tree, drawing his nutriment from the earth, and from the surrounding air. The roots extend into the earth, and seek their nutriment in the dark, but
1 This is the curse of all dabblers in the divine mysteries, that when they begin to believe that there is something superior to the merely animal man, this belief opens the door for superstition and idolatry ; for, having no knowledge of the. power of the divine will within their own self, they are devoid of the true faith, which is divine self-confidence. They there- fore put their trust, not in the one true God, but in the gods which they have created within their own imagination. They seek in outward things for that which they cannot find within their own empty shells. They neglect their duties as men and revel in dreams wherein there is nothing real. Some put their faith in doctors and priests, others in herbs and roots, still others in magic spells and incantations ; but the wise know that the first step on the road to spiritual unfoldment is the fulfilment of one’s duties as a man ; for no god can grow out of a man unless the man has become truly that which he ought to be. In this fulfilment of one’s duty and becoming true to one’s nature as man rests the germ of true happi- ness, and from this germ is evolved the regenerated man in whom heaven exists and who lives through eternity.
2 Where should that germ come from, if it had not existed before, and how did it attain its divine qualities ?
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the leaves receive their nutriment from the air. The temporal body is the house of the eternal, and we should therefore take care of it, because he who destroys the temporal body destroys the house of the eternal, and although the eternal man is invisible, he exists never- theless, and will become visible in time, just as a child in its mother’s womb is invisible before it is born, but after its birth it may be seen by all but those who are blind; and as everything returns after a while to the source from whence it came, so the body returns to the earth and the spirit to heaven or hell. Some children are born from heaven, and others are born from hell, because each human being has his inherent tendencies, and these tendencies belong to his spirit, and indicate the state in which he existed before he was born. Witches and sorcerers are not made at once; they are born with powers for evil.’ The body is only an instrument; if you seek for man in his dead body, you are seeking for him in vain.”
‘THe PHILOSOPHER’S STONE”
But this physical body, which is believed to be of so little importance by those who love to dream about the mysteries of the spirit, is the most secret and valuable thing. It is the true “stone which the builders rejected,” but which must become the corner-stone of the temple. It is the “stone” which is considered worthless by those who seek for a God above the clouds and reject Him when He enters their house. This physical body is not merely an instrument for divine power, but it is also the soil from which that which is immortal in man receives its strength. A seed requires the power of
1 They are born with the tendencies which they acquired in formes lives upon the earth, or upon some other planet. The personified devile we meet in the world are the “materialised” forms of devilish powers existing upon the astral plane.
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the sunshine to enable it to take from the earth the elements necessary for its growth, and in the same sense the spiritual body of man, receiving its nutriment from the spirit, could not unfold and develop if it were not for the presence of the physical body of man, with its elementary and elemental forces; for the physical body is comparable to the wood from which is produced the fire which gives light; there would be no light if there were nothing to burn. ‘‘The more there is wood to burn, the greater will be the com- bustion, and thus it is with the Lapis Philosophorum or Balsamo perpetuo in corpore humano.”' “But it is not proper to say a great deal about the Lapis Philoso- phorum or to boast about its possession; the ancients have sufficiently indicated the way for its preparation to those who are not devoid of the true understanding ; but they have spoken in parables, so that unworthy persons may not know the secret and misuse it. Look at a man; he is not a perfect being, but only a half a man as long as he has not been made into one with the woman.” After having become one with the woman (in him), then will he be not a half, but a whole” (De Lapid. Philosoph.).
THE CHURCH
The rock upon which the true (spiritual) church is founded is not to be found in Rome nor in Protestantism, nor in the realm of fancy, but in the power of faith. “Tt is the Word of Wisdom from which you should learn, and in that Word you will find neither statuary nor paintings, but only the universal spirit. If faith is preached to you, it is done for the purpose of im- planting it into your heart, where it may take root and
1 The balsam of life (a man without sexual power is unfit for initiation). 2 Man and woman are both one in the Lord. The “man” is the spirit and ‘‘ woman” the soul.
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grow and become manifest to you; but if your faith is not in your heart, but in forms and ceremonies, and if you cling to these forms you may know that your heart is evil; because, although the forms and the ceremonies cause you to weep and to sigh, this sighing and weeping is worthless, because your sentiment comes from those images, and to those images will it return. All things return finally to the place from whence they took their origin, and as these things are perishable, the sentiments which they excite will perish with them. God only de- sires the heart and not the ceremonies. If you do not require the ceremonies, they will be useless in matters of faith as well as in the art of magic.”
It is foolish to refuse to be guided by the church as long as one is not able to find one’s own way; but to be thus guided is not the object of existence; we should strive to learn how to govern ourselves, instead of being continually dependent upon the help of another.
“JT do not say that images should not be made, and that the suffering of Christ should not be represented in pictures. Such things are good to move the mind of man to the practice of piety, virtue, and veneration, and to those who are unable to read they are very useful and better than many a sermon. I am not speaking against the use of a thing, but against its misuses. Such things are useful if we know their true meaning and under- stand their effects” (De Imaginibus, iii.).*
“The saints are in heaven, and not in the wood out of which an image is carved. Each man is himself nearest to his own god. I contradict your old fathers because they wrote for the body and not for the soul; they wrote poetry, but not theosophy; they spoke flat- teries instead of telling the truth. They were teachers of fashions and usages, not teachers of eternal life. The
1 Thus it would also be better for our modern would-be theosophists if, instead of running after external “ Mahatmas” and seeking-salvation from
them, each one were to strive after knowing the real Mahatma existing within his own soul,
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mere imitation of the personal usages of the saints leads to nothing but damnation. The wearing of a black coat, or the possession of a piece of paper signed by some human authority, does not make a man a divine. Those are divine who act wisely, because wisdom is God. A clergyman should be a spiritual guide for others; but how can a man be a spiritual guide if he merely talks about spiritual things and knows himself nothing about them? It may be said that the personal behaviour of a clergyman does not affect the truth of what he teaches; but a clergyman who does not act rightly does not pos- sess the truth, and therefore cannot teach it. He can only, parrot-like, repeat words and sentences, and their meaning will be incomprehensible to his hearers, because he knows nothing about that meaning himself.”
“Belief in opinions is no faith, He who foolishly believes is foolish. A fool who believes unreasonable things is dead in faith, because he has no real know- ledge, and without knowledge there can be no faith. He who wants to obtain true faith must know, because faith grows out of spiritual knowledge. The faith that comes from that knowledge is rooted in the heart. He who ignorantly believes has no knowledge, and possesses no faith and no power. God does not desire that we should remain in darkness and ignorance; on the con- trary, our knowledge should be of God. We should be the recipients of divine wisdom. God does not rejoice to see fools, blockheads, and simpletons, who are ready to believe anything, no matter how absurd it may he; neither does He desire that only one wise and learned man should be in each country, and that the other people should follow him blindly, as the sheep follow a ram; but we should all have our knowledge in God, and take it out of the universal fountain of wisdom. We should
1 There is a false faith that comes from ignorance (7’amas), and a false faith that originates from selfish desire (Rajas) ; but the true faith springs from wisdom (Sattwa), and is itself the way for its attainment.
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know who and what God is, but we can learn to know God only by becoming wise, and we become wise when the wisdom of God becomes manifested in us. The works of God will become manifest to us through wisdom, and God will be most pleased if we become His image. To become like God we must become attracted to God, who is the universal fountain of all, and the power that attracts us is divine love. The love of God will be kindled in our hearts by an ardent love for humanity, and a love for humanity will be caused by a love of God. Thus the God of the Macrocosm and the God of the Microcosm act upon each other, and both are one, for there is only one God, and one law, and one Nature, through which wisdom becomes manifest” (De Funda- mento Sapientic).
“There is an earthly sun, which is the cause of all heat, and all who are able to see may see the sun, and those who are blind and cannot see him may feel his heat. There is an eternal sun, which is the source of all wisdom, and those whose spiritual senses have awakened to life will see that sun, and be conscious of his existence ; but those who have not attained full spiritual consciousness may nevertheless perceive his power by an inner faculty, which is called Intuition. Animal reason is active in the animal soul, and angelic wisdom in the spiritual soul. ‘he former sees by the light of Nature, which is produced by a reflection of the rays of the divine light acting in Nature; but the light of the spirit is not a product of Nature, but the supreme cause of all which in Nature becomes manifest. Nature does not produce a sage; she merely furnishes a natural vehicle for a sage. Nature is not perfect, but produces cripples and diseases, abnormalities and monstrosities, the blind and the lame; but that which comes from God is perfect. It is a germ which is planted in the soul of man, and man is the gardener and cultivator, whose business it is to surround it with the elements necessary for its growth, so that
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when the earthly tabernacle is broken, the spirit, attracted by His love, His eternal home, may return to it, having grown in knowledge, being clothed in purity and illu- mined by divine wisdom.”
“The wisdom of God is not made up of pieces, but is only one. While we are on this earth we ought to keep our mirror in God, so as to be in every respect as a child is like its father. Thus we ought to be made out of the whole cloth, and not be patched up. The wise man in God has his wisdom in God, and he will teach in a way that nobody can contradict or resist him, and his teaching will harm no one, but bring joy and gladness and glory to all who will receive it” (De Fundamento Sapientic).
Spirit passes into the body, and out of it, like a breath of air passing through the strings of an Aolian harp. If we succeed in binding it there, we will create a source of undying harmony and create an immortal being. But to bind spirit we must be able to bind thought. Man is a materialised thought; he is what he wills. To change his nature from the mortal to the immortal state he must change his material mode of thinking, and even rise above the sphere of thought. He must cease to hold fast in his thoughts to that which is illusory and perishing, and hold on to that which is eternal. The visible universe is a thought of the eternal mind thrown into objectivity by its will, and crystallised into matter by its power. Look at the everlasting stars ; look at the indestructible mountain-peaks. ‘They are the thoughts of the universal mind, and they will remain as long as the thoughts of that mind do not change. If we could hold on to a thought we would be able to create. But who but the enlightened, who live above the region of mentality in the kingdom of spirit, can hold on to a thought? Are not the illusions of the senses continually destroying that which we attempt to create? Men do not think what they choose, but that which comes into their mind. If they could control the action of their
PHILOSOPHY AND THEOSOPHY 285
mind by rising above it, they would be able to control their own nature and the nature by which their forms are surrounded. ;
But mortal man has no power to control the powers of Nature in him, unless that power becomes manifested in him. “We mortals are not from heaven, but from the earth; we did not drop down from heaven, but grew from the earth. ‘Terrestrial powers are moving in us; but if we are reborn in the spirit, then will we move in celestial power. What is this aid, these powers of which I am writing, but celestial powers? Who gives and distributes them but God alone?” (Morb. Invisib., v.). He who trusts in his own power will fail, and become a victim of his own vanity ; he who expects salvation from others will be disappointed. There is no god, no saint, and no power in which we can put any confidence, faith, or trust for the purpose of our salvation, except the power of divine wisdom acting within ourselves. Only when man realises the presence of God within himself will he begin his infinite life, and step from the realm of evanescent illusions into that of permanent truth.
The realisation of eternal truth is caused by the “Holy Ghost,” this being the light of self-knowledge, the spirit of truth, No man can create within himself that light, nor drag the spirit of truth down to his level, nor push himself by his own will into that light; he can only wait in peace until that spirit descends and becomes manifest in his soul. ‘Thus the acquisition of wisdom consists in passively receiving the light from above, and in actively resisting the influences from below which hinder its manifestation.
UNSELFISHNESS
“Theosophy ” is the wisdom of God in man, and therefore cannot be appropriated by any person. It cannot become manifested in man as long as there exists in him
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the delusion of “self,” because that “self” is a limited thing, which cannot grasp the infinite indivisible reality. For this reason “ love ”—that is to say, the abandonment of “self ”—is the beginning of wisdom. This doctrine, however, is generally misunderstood. It does not teach that Z should merely desire nothing for myself; but it teaches that there should be no conception of “7” in my mind that loves or desires anything. Only when that illusion of “self” has disappeared from my heart and mind, and my consciousness arisen to that state in which there will be no “I,” then will not Z be the doer of works, but the spirit of wisdom will perform its wonders through my instrumentality (Philosophia Occulta).
In this also exists the difference between divine love and “altruism.” ltruistically inclined persons are usually not selfish, but possessed by the idea of “self.” Not from God, but from their own illusion of selfhood, are their works emanating. They are themselves the doers of their works, and are proud of their own goodness and wisdom; but their good works, being the product of an illusion, are illusive, and therefore impermanent. The altruistic humanitarian sees in other human beings his brothers and sisters; but God, dwelling in the soul of the wise, sees in every vehicle of life and in every creature His own divine self.
APPENDIX
ADEPTS
THERE are Adepts of various grades. There are such as live like normal men in their physical bodies, and who are able to send their astral spirit out of their bodies during their sleep to any place they choose, and on awakening, their astral spirit returns again into the body to which it belongs; and there are others who have no physical bodies, because they have arrived at a state of perfection in which such bodies are no longer required for their purposes.’ “There are persons who have been exalted (verzweckt) to God, and who have re- mained in that state of exaltation, and they have not died. Their physical bodies have lost their lives, but without being conscious of it, without sensation, without any disease, and without suffering, and their bodies became transformed, and disappeared in such a manner that nobody knew what became of them, and yet they remained on the earth. But their spirits and heavenly bodies, having neither corporeal form, shape, nor colour, were exalted to heaven, like Enoch and Elias of old”? (Philosoph., v.).
1 See H. P. Blavatsky, “The Voice of the Silence” (Nirmanakaya’s).
2 C. von Eckartshausen speaks in his ‘‘ Disclosures of Magic” (1790) about the Adepts as follows: “These sages, whose number is small, are children of light, and are opposed to darkness. They dislike mystifica- tion and secrecy; they are open and frank, having nothing to do with secret societies and with external ceremonies, They possess a spiritual temple, in which God is presiding.
‘** They live in various parts of the earth, and do not meddle with poli-
tics; their business is todo as much good to humanity as is in their power, 287
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“There is a great difference between the physical and the ethereal body. The former is visible and tangible, but the latter is invisible and intangible. The body eats and drinks ; the spirit lives in faith. The body is evanes- cent and destructible; the spirit eternal. The body dies ; the spirit lives. The body is conquered by the spirit ; the spirit is victor. The body is opaque, clouded ; the spirit transparent and clear. The body is often sick ; the spirit knows no disease. The body is dark, but the spirit is light, and sees into the hearts of the moun- tains and the interior of the earth. The body executes acts which the spirit orders. The body is the mumia; the substance of the spirit is the balsam of life. The former comes from the earth, but the spirit from heaven ”* (Philosoph., iv.).
and to drink wisdom from the eternal fountain of truth. They never quarrel about opinions, because they know the truth. Their number is small, Some live in Europe, others in Africa, but they are bound together by the harmony of their souls, and they are therefore as one. They are joined together, although they may be thousands of miles apart from each other. They understand each other, although they speak in different tongues, because the language of the sages is spiritual perception.
‘* No evil-disposed person could possibly live among them, because he would be recognised immediately, for he would be incapable of being illu- minated by wisdom, and as a mirror covered with mire cannot reflect the light, likewise such a soul cannot reflect the truth. But the more the soul of
man grows perfect, the nearer does it approach to God, and the more will its understanding grow and its love be exalted. Thus may man enter into sanctification; he may communicate with perfect beings in the spiritual kingdom, and be instructed and guided by them. He will bea true child of God. All Nature will be subject to him, because he will be an instrument to carry out the will of the Creator of Nature. He knows the future, the thoughts and the instincts of men, because the mysteries of eternity are open before him.
** But the plans of the worldly-wise will come to nought. That which took the followers of false science centuries to accomplish will be wiped out by a single stroke of the finger of God, and a nobler generation will come, which will worship God in spirit and in truth.”
1 There are three kinds of knowledge :—1. External knowledge, or scientific opinions in regard to external things (Gal. vi. 3). This know- ledge leads to error, because it concentrates all the attention upon the illusory exterior of things, and keeps the mind in ignorance in regard to interior truths, 2. Knowledge received by entering into the mysteries
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CREATION
The unmanifested Absolute cannot be conceived other- wise than as a mathematical point, without any magnitude, and such a point in becoming manifest in all directions would necessarily become a sphere. If we imagine such a mathematical point as being self-conscious, thinking, and capable to act, and desirous to manifest itself, the only thinkable mode in which it could possibly accom- plish this would be by radiating its own substance and consciousness from the centre towards the periphery. The centre is the Father, the eternal source of all (John i. 4); the radius is the Son (the Logos), who was contained in the Father from eternity (John i. 1); the power of the father revealed in the light of the son from the incomprehensible centre to the unlimited periphery is the Holy Ghost, the spirit of truth, which is manifested externally and revealed in visible Nature (John xv. 26). We cannot conceive of a body without length, breadth, and thickness; a circle or a sphere always consists of a centre, radius, and periphery. They are three, yet they are one, and neither of them can exist without the other —two.! God sends out His thought by the power of His
of Nature ; comprehension of truths independent of the opinions of others, It is the beginning of wisdom (Sirach i. 16). 3. Wisdom, or the knowledge of the Supreme Cause of all effects obtained by knowledge of self (Book of Wisdom, vii. 17-27). This is the wisdom of Solomon.
There are three kinds of knowers :—1. The theorists, who deal with opinions and with illusory appearances ; the opinionated and dogmatists, sceptics, materialists, &c., who continually quarrel about their different opinions, 2. Those who are able to recognise interior truths objectively by the power of their interior perception. 3. The Adepts, who are united with God, and know everything because they know themselves, by the power of the Holy Ghost being manifest in themselves (Prov. ix. 7).
1 The doctrine of the Trinity is found in all the principal religious systems: in the Christian religion as Father, Son, and Spirit; among the Hindus as Brahma, Vishnu, and Siva; the Buddhists call it Atma, Buddhi, and Manas; the Persians teach that Ormuzd produced light out of himself by the power of his word. The Egyptians called the First Cause Ammon, out of which all things were created by the power of its own will. In Chinese, Kwan-shai-gin is the universally manifested Word, coming
T
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will (the Iliaster divides itself). He holds fast to the thought, and expresses it in the Word, in which is con- tained the creative and conservative power, and His thought becomes corporified, bringing into existence worlds and beings, which form, so to say, the visible body of the invisible God. Thus were the worlds formed in the beginning by the thought of God acting in the Macrocosm (the Universal Mind), and in the same manner are forms created in the individual sphere of the mind of man. If we hold on to a thought we create a form in our inner world, and we might render it objec- tive and material if we knew our own creative power. A good thought produces a good, and an evil thought an evil form, and they grow as they are nourished by thought or “ imagination.”
GENERATION
All beings are the product of the creative power of the imagination. This imagination may proceed (1) from Nature, (2) from man, (3) from God.
There are consequently three modes in which men may come into existence :— :
1. Natural men, the result of sexual intercourse between men and women. The imagination of the parents creates the sperm; the matrix furnishes the conditions for its development. “They are born of flesh, and their destiny is to serve as vehicles for the Spirit ” (St. John iii. 6).? from the unmanifested Absolute by the power of its own will, and being identical with the former. The Greeks called it Zeus (Power), Minerva (Wisdom), and Apollo (Beauty); the Germans, Wodan (the Supreme Cause), Thor (Power), and Freia (Beauty), Jehovah and Allah are trini- ties of Will, Knowledge, and Power; and even the Materialist believes in Causation, Matter, and Energy.
1 There are three kinds of imagination: passive imagination, active thought, creative thought.
2 There are three kinds of birth: the birth of the flesh, of the soul, and of the spirit ; and each birth has three stages : generation, germination,
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2. God-men, the products of the imagination and will of the divine Logos, the incarnating spiritual entities (St. Matt. i. 23; St. Luke i. 35). “They are already born of the Spirit” (St. John i. 14).
3. Primordial men, without fathers or mothers and without sex, produced by the thought of God in the matrix of Nature (Hebrews vii. 3). “They are the true images of the Creator, the children of God, without sin and without knowledge” (Luke iii. 38). Being attracted to matter, and desiring to enjoy material pleasures, they gradually sink into matter and learn to know good and evil.”
INITIATION
“ Tnitiation,” or “ baptism,” is the growth of the spiri- tual principle, which is germinally contained in every man, into consciousness. “Two germs grow into one man. One comes from the Spirit, the other germ comes from Nature; but the two are one. One becomes con- scious of Nature, the other one may become conscious of the Spirit. One is the child of Adam, the other the son of Christ. There are a few whose spiritual conscious- ness is awakened to life, who have died in Adam and are reborn of Christ;* those who are reborn know
and fructification. The first birth is the natural birth of man; the second is the awakening of the soul, and the attainment of its power (Ephes. iv. 13) to control the desires and passions ; it is, so to say, an invisible fire, penetrating the whole of the body. The third birth is the regeneration of the spirit, its awakening to spiritual consciousness. The last stage is attained by very few (1 Cor. xv. 47; St. John iii, 6).
1 Krishna, Buddha, Christ.
2 “Adam.” The failures of the Dhyan-Chohans.
3 The ‘‘ flesh of Adam” forms the animal elements of the soul, but the flesh of Christ is the spirit (the sixth principle), All the animal principles existing in Nature exist germinally in the soul-essence of man, and may grow there and develop into entities. The whole of the animal creation is thus represented in the soul of man, because the growth of an animal passion means the growth of an animal principle in the soul. If such passions are conquered by the power of the spirit, these animal ‘* creatures ” will die and be expelled from the organism of the soul, in
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themselves, and are thus initiated into the kingdom of the Spirit.
“ Initiation is therefore a matter of growth, and cannot be obtained by favour. Ceremonies are only external forms. The true baptism is the baptism of fire, the growth into the spirit of wisdom, the victory of the spirit over the animal nature of man.”?
We know that nobody can enjoy the possession of any external sense, such as sight, hearing, &c., unless he has organs adapted for that purpose. The same is true in regard to the inner senses of man, which also require the organisation of a spiritual but nevertheless substantial body; and as the physical body generates its organs in the womb of its mother, so the spiritual body becomes generated in the astral body of man,
“The form of man must be adapted to his plane of existence. A horseshoe of iron has a form adapted to its purpose, and so has a goblet of silver. Nature has many strange children, and man must have his shape, and also that wherein he is made. Therefore Christ says, ‘He who is with Me denies himself.’ This means that he must rise superior to that which belongs to Nature in him. He must take his cross upon his shoulders, namely, the cross which Nature has put upon him. ‘Take Nature upon your shoulders and carry her, but do not identify yourself with her. Love your neigh- bour, and free yourself of that carnal reason which forces you to be a servant of self” (De Arte Presaga). the same way as a decayed part of the physical body becomes separated from the physical organism ; and as such processes going on in the physical form may be observed during the waking state, likewise the corresponding pro- cesses going on in the organism of the soul may be observed during a dream,
i There are three kinds of baptism, by which three different names are received. The first baptism is only an external form, and the name is optional; the second is the baptism with the “ water of truth,” or the awakening of the soul to a recognition of the truth, by which a new name is received, expressing the quality and destination of the individual (1 Moses xvii. 5); the third is the baptism with the “fire of the spirit,” and
the name which it confers expresses the power of the perfect and immortal divine man (St. John’s Revelation ii. 17).
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MEDIUMSHIP
“Nature can teach everything belonging to Nature; she derives her knowledge from the Spirit. But Spirit and Nature are one, for Nature is a light that comes from the Spirit. If Nature learns from the Spirit, the one becomes divided into two: the disciple asks questions, and answers them himself. Ina dream the dreamer and the person he dreams of are one; and in temptation the tempter and the tempted are one.”
“The light of Nature is the light that comes from the Spirit. It is in man—is born with him, and grows up with him. There are some persons who live in this interior light, but the life of others is centred in their animal instincts, and they grope in darkness and error. There are some who write wiser than they know, but it is wisdom that writes through them, for man has no wisdom of his own; he can only come into contact with wisdom through the light of Nature that is in himself.”
“Those who live in their animal instincts are not wise, and that which they write is inspired by their animal reason. Some animals are murderous and others are greedy ; some are thievish and others are lewd; but all the elements of the animal kingdom are in the soul of man, and whenever such elements become alive in him they dominate over his reason, and man becomes like a reasoning animal, and writes as dictated by his animal reason.”
“That which a man writes is not created by him, but it existed before him, and will exist after him; he only gives it a form. Therefore that which he writes is not his but another’s; he is only the instrument through which truth or error expresses itself. There are those who write mechanically, and such writing may come from three causes; intellectual writing may come from over fifty-seven causes, and the writing of the Word of God may come from ten causes. A person who writes should
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know the cause from whence his ideas come, for only he who knows wisdom can write wisely ”! (De Fundamento Sapientic).
OccuLT PHENOMENA
Action at a Distance.—The (spiritual) breath of man reaches very far; for the breath is his spirit, and he may send his spirit many hundred miles away, so that it will accomplish all that the man himself could have accom- plished. Such a breath travels as fast as the wind, or as a ball shot out of a gun, and delivers its message” (Philosoph. Tract., iii.).
Disappearance of Otjects.—“ Visible bodies may be made invisible, or covered, in the same way as night covers a man and makes him invisible, or as he would become invisible if he were put behind a wall; and as Nature can render something visible or invisible by such means, likewise a visible substance may be covered with an invisible substance, and be made invisible by art.” ® (Philosoph. Sag., i.).
Palingenesis.—“ If a thing loses its material substance, the invisible form still remains in the light of Nature (the astral light); and if we can reclothe that form with visible matter, we can make that form visible again. All matter is composed of three elements—swlphur, mercury, and salt. By alchemical means we may create a mag- netic attraction in the astral form, so that it will attract from the elements (the A’kasa) those principles which it
1 There are three distinct classes of mediumship: mechanical medium- ship, in which the physical forces of the medium are used by extraneous influences (obsession, physical manifestations,.&c.); emotional medium- ship, by which the energies of the soul of the medium are stimulated and his feelings and his thoughts aroused (trance speaking and writing); spiritual mediumship, in which wisdom manifests itself through transcen- dentally conscious man (ecstasy, illumination),
2 It is said that “darkness is absence of light.” Wemay say with equal truth that “light is absence of darkness;” light and darkness are cer- tain states of the cosmic ether (A’kasa). Light is “spirit,” darkness is ‘* matter.” Both have positive qualities (Gen. i. 4).
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possessed before its mortification, and incorporate them and become visible again” * (De Resuscitationibus),
Occult Letters.—“ If the elementary body can write a letter, and send it by a messenger to somebody in a month, why should not tlie ethereal body of an Adept be able to write a letter and to send it to its destination (by an element spirit) in an hour?”? (Philosoph. Sag., i. cap. 6).
Transformations.—* There is a species of magic by which living bodies can be formed and one body be transformed into another, as was done by Moses”® (Philosoph. Sag.).
Transmutations.—“ An instance of transmutation may be seen in wood which has become petrified. The form of the wood remains unchanged; nevertheless it is no longer wood, but a stone” (De Transmutationibus).
Passage of Matter through Matter.—* Things that are done by visible means in the ordinary manner may be done by invisible means in an extraordinary way. For instance, a lock can be opened with a key; a cut be made with a sword; the body be protected by a coat- of-mail. All this may be done by visible means. You may grasp a man with your hand without making a hole in him, and take a fish out of water without leaving a hole in the water; or you may put some- thing into water, and if you withdraw your hand no hole will be left in the water. By the necromantic art something can be put through a body or into a body,
1 Plato, Seneca, Erastus, Avicenna, Averroes, Albertus Magnus, Cas- palin, Cardanus, Cornelius Agrippa, Eckartshausen, and many others wrote about the palingenesis of plants and animals. Kircher resurrected a rose from its ashes in the presence of Queen Christina of Sweden, 1687. The astral body of an individual form remains with the remnants of the latter until these remnants have been fully decomposed, and by certain methods known to the alchemist it can be reclothed with matter and become visible again.
2 The value of a letter should be determined by the quality of its con- tents, and not by the manner in which it has been received.
8 Exod. vii. 10.
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and no hole will be left in the latter” * (Philosoph. Sag., i. 4). THOUGHT-TRANSFER
“By the magic power of the will a person on this side of the ocean may make a person on the other side hear what is said on this side, and a person in the East thus converse with another person in the West. The physical man may hear and understand the voice of another man at a distance of a hundred steps, and the ethereal body of a man know what another man thinks at a distance of a hundred miles and more. What can be accomplished by ordinary means in a month (such as the sending of messages) can be done by this art in one day. If you have a tube a mile long, and you speak through it at one end, a person at the other end will hear what you say. If the elementary body can do this, how much easier will it be for the ethereal body, which is much more powerful (in relation to other ethereal bodies) than the former!” ? (Philosoph. Sag., i. cap. 60).
SPIRITS OF THE DEPARTED
“If a person dies, it is only his body that dies; the human soul does not die,® neither can it be buried, but it remains alive, and knows whatever it knew before it
1 Such manifestations of occult power may be witnessed frequently in spiritualistic séances. The reason why they seem incomprehensible to us is because we habitually look upon form as something real instead of seeing in it an illusion, and because our accepted opinions in regard to the con- stitution of matter are fundamentally wrong.
2 The earthly atmosphere may be, so to say, perforated by a tube or wire, carrying an electric current, and the ether (A’kasa) be “ per- forated” likewise by a current of spiritual force. An electric current passes unimpeded through the earth ; a thought current passes unimpeded through the A’kasa.
3 The human soul is threefold: the animal, intellectual, and spiritual soul. The imperfect elements of the soul die; that which is perfect remains alive. Life is threefold: the organic life, the life of the soul, and that of the spirit.
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became separated from the body. It remains the same as it was before death: if a man has been a liar in his life, he will be one after death; and if he has been well ex- perienced in a certain science or art, he will know that science or art; but a human soul that knew nothing about a certain thing during its life will not be able to learn much about it after death.”
“If we desire to enter into communication with the spirit of a deceased person, we may make a picture repre- senting that person, and write his name and the questions we wish to ask him upon it, and put that picture under our head after retiring to rest; and during our sleep the deceased appears to us in our dreams and answers our questions. But the experiment must be made in a spirit of unfaltering faith, full of confidence that it will succeed, else it will fail, because it is not the picture that brings the spirit, but our faith that brings us into communi- cation with it; and the picture is only made for the purpose of assisting the imagination, and to make it more powerful” * (Philosoph., v.).
** Men have two spirits—an animal spirit and a human spirit—in them.” A man who lives in his animal spirit is like an animal during life, and will be an animal after death; but a man who lives in his human spirit will remain human. Animals have consciousness and reason, but they have no spiritual intelligence. It is the pre- sence of the latter that raises man above the animal, and its absence that makes an animal of what once appeared to be a man. A man in whom the animal reason alone is active is a lunatic, and his character resembles that of some animal. One man acts like a wolf, another like a dog, another like a hog,a snake, or a fox, &. It is their animal principle that makes them act as they do, and their animal principle will perish like the animals themselves. But the human reason is not of an animal
1 There are three sources of faith: opinion, belief, and knowledge. ? The human spirit has a twofold aspect, a human and a divine one,
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nature, but comes from God, and being a part of God, it is necessarily immortal” (De Lunaticis).
Tue Exrxir or Lire ,
Paracelsus, as well as his predecessors, such as Galen, Arnold, De Villanova, Raimund Lullius, &c., laboured studiously to discover a remedy for the prolongation of life. He did not believe in the possibility of rendering the physical body immortal, but he considered it the duty of every physician to attempt to prolong human life as long as it could be prolonged, because it is only during life upon the earth that man can acquire know- ledge and improve his character; after death he acquires nothing new, but enjoys his possessions. Paracelsus, like Roger Bacon, Verulam, and others, maintained that the human body could be rejuvenated to a certain extent by a fresh supply of vitality, and it was his aim to find means by which such a supply could be obtained. He says :—
“Tf we could extract the fire of life from the heart without destroying the heart, and draw the quintessence out of inanimate things, and use it for our purpose, we might live for ever in the enjoyment of health, and with- out experiencing any disease. But this is not possible in our present condition. We cannot reverse the laws of Nature, and whatever dies a natural death cannot be resuscitated by man. But man may mend that which he himself has broken, and break that which he himself has made. All things have a certain time during which they exist upon the earth. ‘The saints have a certain time during which they exist, and also the wicked. If a man’s time to stay is over, he will have to leave. But
1 The writings attributed to Paracelsus in regard to this subject that are known at present are partly spurious, partly fragmentary, and the translations incorrect. The extracts given below of his writings on the Elixir of Life are taken from an original MS. in private possession.
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_ many die before their time is over, not by a visitation of Providence, but because they are ignorant of the laws controlling their nature.”
“Metals may be preserved from rust, and wood be protected against the rot. Blood may be preserved a long time if the air is excluded. Egyptian mummies have kept their forms for centuries without undergoing putrefaction. Animals awaken from their winter sleep, and flies, having become torpid from cold, become nimble again when they are warmed. A tree will sometimes bear no fruit for twenty years, and then begin again to bloom and bear fruit as it did when it was young; and if inanimate objects can be kept from destruction, why should there be no possibility to preserve the life-essence of animate forms ?”
“Life itself comes from heaven. It is an emanation of the Supreme Power of the universe, and it is therefore eternal and unchangeable; but it requires a substantial vehicle for its manifestation. Material forms are earthly, and, like all earthly substances, they are subject to disso- lution and change. ‘To prolong the process of life, we must try to protect the material form in which life is active against all injurious influences that may act upon it. We must therefore attempt to eradicate all physical and psychical diseases, and to prevent all evils that are caused by age, occupation, or accidents. We should protect man against all evil influences acting upon him during the foetal state, in infancy, youth, manhood, and old age; we should defend him against injurious in- fluences coming from the astral plane; cause him to avoid immoderate eating and drinking, fatigue of body or mind, excessive joy or grief, or mental excitement of any kind. We must protect him against infectious or epidemic diseases, whether they are of a physical or moral character, and employ such remedies as have been pro- vided by Nature for such purposes.”
“Such a remedy is the Primwm Ens, the source of all
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life. As the fabulous halcyon becomes rejuvenated and its own substance renewed by drawing its nutriment from the Primum Ens, so may man rejuvenate his constitution by purifying it so that it will be able to receive without any interruption the life-giving influence of the divine spirit.
“But the vehicle that forms the medium through which life acts consists of elementary substances that are found in Nature, and which form the quintessence of all things. There are some substances in which this quint- essence is contained in greater quantities than in others, and from which it can more easily be extracted. Such substances are especially the herb called melissa and the human blood,
THE PrimuM ENS
The “ Primum Ens” of a thing is its first beginning, its Prima Materia, an invisible and intangible spiritual substance, which can be incorporated in some material vehicle. “He who wants to separate the Primwm Ens from its Corpus (vehicle) must have a great deal of experience in the spagyric art. If he is not a good alchemist his labour will be in vain” (De Separat. Rer.).
“The Primum Ens Melisse is prepared in the follow- ing manner :—Take half a pound of pure carbonate of potash and expose it to the air until it is dissolved (by attracting water from the atmosphere). Filter the fluid, and put as many fresh leaves of the plant melissa into it as it will hold, so that the fluid will cover the leaves. Let it stand in a well-closed glass, and in a moderately warm place, for twenty-four hours. The fluid may then be removed from the leaves, and the latter thrown away. On the top of this fluid absolute alcohol is poured, so that it will cover the former to the height of one or two inches, and it is left to remain for one or two days, or
1 Compare “ Five Years of Theosophy :” The Elixir of Life,
APPENDIX 301
until the alcohol becomes of an intensely green colour. This alcohol is then to be taken away and preserved, and fresh alcohol is put upon the alkaline fluid, and the operation is repeated until all the colouring matter is absorbed by the alcohol. This alcoholic fluid is now to be distilled, and the alcohol evaporated until it becomes of the thickness of a syrup, which is the Primwm Ens Melisse ; but the alcohol that has been distilled away and the liquid potash may be used again. The liquid potash must be of great concentration and the alcohol of great strength, else they would become mixed, and the experiment would not succeed.” }
1 Lesebure, a physician of Louis XIV. of France, gives, in his “Guide to Chemistry” (“Chemischer Handleiter,” Nuremberg, 1685, p. 276), an account of some experiments, witnessed by himself, with the Primwm Ens Melisse as follows :—“ One of my most intimate friends prepared the Primum Ens Melisse, and his curiosity would not allow him to rest until he had seen with his own eyes the effect of this arcanum, so that he might be certain whether or not the accounts given of its virtues were true. He therefore made the experiment, first upon himself, then upon an old female servant, aged seventy years, and afterwards upon an old hen that was kept at his house. First he took, every morning at sunrise, a glass of white wine that was tinctured with this remedy, and after using it for fourteen days his finger and toe nails began to fall out, without, however, causing any pain. He was not courageous enough to continue the experi- ment, but gave the same remedy to the old female servant. She took it every morning for about ten days, when she began to menstruate again, as in former days. At this she was very much surprised, because she did not know that she had been taking a medicine. She became frightened, and refused to continue the experiment. My friend took, therefore, some grain, soaked it in that wine, and gave it to the old hen to eat, and on the sixth day that bird began to lose its feathers, and kept on losing them until it was perfectly nude; but before two weeks had passed away new feathers grew, which were much more beautifully coloured ; her comb stood up again, and she began again to lay eggs.”
In the “Life of Cagliostro” some such rejuvenating medicine is men- tioned, and the names of some persons who succeeded in the experiment are given, These and similar facts have neither been proved nor dis- proved by science, but are waiting for an investigation, The judges at the trial of Cagliostro, before the tribunal of the Inquisition at Rome, were only intent to convict him ; but he who can read their report ‘‘ be- tween the lines” will find a great deal that speaks in favour of Cagliostro, and much that has not been explained.
302 APPENDIX
Primum Ens SANGUINIS
To make the Primum Ens Sanguinis, take blood from the median vein of a healthy young person, and let it run into a warm bottle that has been weighed upon scales, so that the exact quantity of the blood used will be known. Add to this blood twice its quantity of alcahest, close the bottle, and permit it to remain in a moderately warm place for about fourteen days, after which the red fluid is to be separated from the sedi- ment, filtered, and preserved. This is the Primum Ens Sanguinis, and it is used in the same manner as the Primum Ens Melisse.
THE ALCAHEST
The celebrated Alcahest is an universal medicine whose preparation was also known to Helmont and to some Rosicrucians. It was considered by them as one of the greatest mysteries. It is prepared as follows :-—
“Take freshly prepared caustic lime, if possible still warm ; powder it quickly in a dry place, and put it into a retort. Add as much absolute alcohol as the powder will absorb, and distil the alcohol at a moderate heat, until the powder in the retort is left perfectly dry. The distilled alcohol is now to be poured again upon the lime, and distilled, and this operation repeated ten times. Mix the powder with the fifth part of its own weight of pure carbonate of potash. This must be done very quickly and in a dry atmosphere, so that it will not attract any moisture. Insert the mixture of the two powders into a retort and heat it gradually, after putting about two ounces of absolute alcohol into the recipient. White vapours arise from the powder, and are attracted by the alcohol, and the heating is to be continued as long as this takes place. Pour the alcohol from the recipient into a dish, and set it on fire. The alcohol
APPENDIX 303
burns away, and the alcahest remains in the dish. It is an excellent medicine, and is used in the same manner as the Primum Ens Melissw.”* . On account of the great powers contained in the limestone, Paracelsus says that “many a man kicks away with his foot a stone that would be more valuable to him than his best cow, if he only knew what great mysteries were put into it by God by means of the spirit of Nature.” ?
ZENEXTON
One of the greatest sympathetic remedies of Para- celsus, for the possession of which he was envied a great deal, and the preparation of which he kept very secret, was his Zenexton. His disciple, Oswald Sroll, in his “ Basilica Chemica,” pp. 210-213, describes its prepara- tion as follows :-—
“Make an instrument of good steel, by which you may cut some small tablets of the size of a penny, and whose composition will be given below. The instru- ment consists of two discs, which can be connected together by a middle piece in the shape of a ring, form- ing a hollow space between the two discs, and the latter are provided with handles. Upon the inner side of one dise is engraved a snake, and the inner side of the other represents a scorpion, so that the substance which is to
1 We give these and the following prescriptions as curiosities, for what they are worth. They contain great truths, but only those who know will be able to understand and to prepare them, Those who go to the apothecary’s shop to get these remedies prepared will be disappointed.
2 The alchemistical writings of Paracelsus are as obscure for the un- initiated as those of any other alchemist, but to the initiated they are plain enough. He gives, however, many plain directions in regard to the treatment of special diseases, and which can easily be followed out. The reason why the doctrines of Paracelsus are not more extensively followed out by modern physicians is, that his system is, unfortunately, little known, and still less understood. The time will come when the resurrected doctrines of Paracelsus will create again a revolution in medical science, as the man Paracelsus did three hundred years ago,
304 APPENDIX
be put into the hollow space between the two discs will receive the impression of the snake on one side and of the scorpion on the other. The instrument is to be made at a time when sun and moon are together in the sign of Scorpion. By this process the upper bodies will be joined to the lower ones in an inseparable sympa- thetic union.”
“The substance of which the tablets are made is prepared as follows:—Take about eighteen live toads, dry them by exposing them to the sun and the air, and powder them. They must be dried very quickly, else they will rot. Take a number of menstrual cloths from young girls; white arsenic, auro-pigment, half an ounce of each; roots of Diptamus albus and Tormentilla erecta, * of each three drachms; one drachm of small pearls; red corals, pieces of hyacinths and smaragds, half a drachm of each; oriental saffron, forty grains; and a few grains of musk and amber. Powder all fine, mix it all together, and make a paste out of it with rose- water and gum-tragacanth. Make a paste out of it at the time when the moon is in the sign of Scorpion, cut into tablets, and seal them with the instrument. Dry the tablets, cover them with red silk, and wear them by a string around your neck, but they ought not to touch the bare skin. Such an amulet protects the wearer against the plague, sorcery, poison, and evil astral in- fluences; it draws poisons out of the body, and absorbs them entirely.”
1 This takes place in the Macrocosm during the time of the new moon, occurring each year between October 23 and November 23.
INDEX
INCLUDING ALL THE TERMS
ApgssI, or Rebis, 29
Abortion, 110
Abuse of powers, 208
Acthna, 30
Acting at a distance, 141, 142, 146, er
Adam and Eve, 69, 78, 99, 212
Adech, 29
Adept, 287
Admisural, 29
Adrop, Azane, or Azor, 29
Air, 175
A’kfsa, 30
Alcahest, 30, 202
Alchemical prescriptions, 254, 259, 301, 303 | —— processes, 249, 251 | Alchemist, 177, 179 | Alchemy, 30, 190, 177 238, 249
Allara, Aluech, 31 Amor hereos, 110
Amulets, 36, 222, 303 Anatomy, 56, 172, 194
Angels, 124, 133, 134
Aniadum, 31
Animal instinct, 60, 205
—— man, 61
—— reason, 173, 205, 208, 220,
—— soul, 222
Animals, 60, 115, 205, 225
Anthropology, 63 Anyodei, 31 ;
PECULIAR TO PARACELSUS
Apothecaries, 208, 250 Apparitions, 84, 87, 91, 107 Aquastor, 31
Arcana, 176, 213, 235
Archeeus, 31, 81, 181
Archates, or es, 31
Ares, 31, 46
Astra, 264
Aspis, 112
Astral bells, 87
bodies, 32, 84, 106, 113, 123, 136, 142
— cause of disease, 185, 200 —— currents, 149, 150, 239 —— entities, 107, 113, 124, 262
| —— essence, 67
—— forms, 123 —— influences, 113, 175, 210, 212, 215, 218, 263
ite, OI light, 32, 85, 88, 125, 210 —— world, go Astrology, 32, 216, 238 Astronomy, 90, 174 Astrum, 32, 96 Atmosphere, 150 a 200, 246, 263 ura, 57 —— seminalis, 71 Authority, 163, 167, 171, 192 276, 281 Azoth, 33
BatsamM of life, 48, 81, 101, 280 Baptism, 292
' Bargain with devils, 153
U
306
Basilise, 112
Beasts, 110, 125
Belief, 269, 232
Beryl, 33, 117
Birth, 290
—— of elements, 46
Black magic, 221, 224 Blessings, 138
Blood, 194
Blue milk, 153.
Bodies, astral, 68
—— invisible, 81, 185, 196 —— seven, 81
—— sidereal, 81, 95 : Body, the elementary, 81, 83, 95, 197, 219, 223, 238, 264, 274, 279, 288
dissecting of, 172, 185 spiritual, 105, 288 Brain, 208
Buried treasures, 106, 117
CABALLI, 33, 101, 106
Cagliostro, Count, 301
Carpenter of the universe, 44, 219
Causes of disease, 198
Celibacy, 67, 78
Ceremonies, 109, 114, 161, 182
Chaomantia, 23
Chaos, 44, 116, 122, 262
Charms, 251
Character, 115, 177
Charity, 100
Chastity, 79
Chemistry, 238, 244
— of life, 177
Cherio, 33
Children, 66, 75, 87, 160, 212, Ct
Christ, 234, 276
in man, 78
—— magical power of, 130
Christians, 228
Church, 103, 280
Circle, 212
Clairvoyance, 115, 117, 135
Clergymen, 129, 162, 275, 282
Clissus, 33
Colic, 210
Colours, 56
Conception, 65, 73
INDEX
Confidence, 149, 162, 179 Conjunction of planets, 202, 215 Conjuring spirits, 84, 150 Consciousness, 68, 131, 265 Constitution of man, 81 —— of Macrocosm, 215 Corals, 108
Cosmology, 44, 213 Cosmos, 44, 213
Creation, 44, 46, 50, 60, 288 Credulity, 258
Crystals, 117, 267
Cures by saints, 147
—— sympathetic, 187 Curses, 138, 161, 235
DARKNESS, 294
Darwin, 59
Death, 47, 81, 83, 97, 104, 185, 195, 197, 229, 269
—— apparent, 98
Decomposition, 83
Derses, 34
Desires, evil, 222
Devas, 116
Devils, 85, 124, 127, 153, 185
Digest, 70
Disciples, 236
Disease, 181, 193
Diseases, causes of, 193, 198
—— causes of astral, 200
—— causes of spiritual, 221
—— cured by faith, 230
—— cured by magic, 230
—— names of, 197
—— treatment of, 211
Dissecting corpses, 172
Divertellum, 34
Divination, 34, 118
Divine beings, 65
Divorce, 80
Dragons, 112
Dreams, 91, 110, 131, 135
—— remembering, 136
Dropsy, 203
Durdales, 34
Dwarfs, 126
Dysentery, 210
EARTH, 84 Earthquakes, 198 Eckartshausen (C. von), 54, 287
INDEX
Edelphus, 34
Egos, 211
etc magicum, 34, 251, 254
Elemental spirits, 65, 85
—— spirits of nature, 63, 119
Elementals, 34, 63, 86, 120
Elementaries, 35, 115
Elementary body, 81, 83, 95, 123, 196, 219, 238, 264, 274, 279, 288
Elements, 35, 46, 64, 90, 120,
123, 176, 213, 220 Elixir of life, 217, 298 Emanations, 221
—— seminis, 69, 201 —— spirituale, 221 =e veneni, 203 epsy, 225 oe lg 35 Essence of life, 151, 218 Eternity, 229 Evestra, 35, 87 Evil desires, 162 —— eye, 158 imagination, 155 —— spirits, 113, 118, 127, 153, 157, 162 Excrements, 187
Exorcism, 85, 105
FairH, 11, 137, 142, 147, 162, 167, 179, 226, 227, 276, 282
Familiar spirits, 116
Fancy, 141
Father, 62, 289
Fever, 197
Fifth essence, 82, 241
Fire, 46, 81, 138, 196
Firmament, 90
rien” 36, 116, 135
Flesh, 121, 151
Food, 159, 196, 203, 205
Foreseeing future events, 37, 135
Forms, 93, 115, 217, 268
Fortune-telling, 118
Freedom, 271
Fumigation, 115
307
GABAL, 93
Gamathei, 36
Generation of man, 63, 75, 290
Geomancy, 118
Ghosts, 83, 107, 108, 112
Giants, 36, 125
Gnomes, 36, 65, 121 :
God, 44, 50, 163, 169, 180, 184, 227, 234, 269, 273, 282, 285
d, 245 —
—— artificially made, 259
—— transmutation of, 260
Graveyards, 83
Growth, 283
Guardian spirits, 116
HAECKEL, 59 Hallucination, 115 Happiness, 272
Harmony, 68, 265
Haunted houses, 89, 106 Health, 181, 207
Heart, 161, 163, 208 Heaven, 169, 196, 212 Hell, 279
Herbarium spirituale, 57 Herbs, 56, 190, 215 Hidden treasures, 117, 250 Holy Ghost, 289
| —— water, 108
Homunculi, 36, 256 Hypericum perforatum, 190 Hypocrisy, 275
Hypnotism, 142, 236
IDEAL, 273
Ignorance, 126, 132, 282
Ilech, 36, 37
Iliaster, 37
Illusions, 197, 284
Images, 145, 148, 158, 160, 225
Imagination, 73, 109, III, 125, 137, 147, 159, 162, 221, 226
—— of women, 74, I10, 138, 159
Immortality, 97
Impressions, 37
Impurities, 203
Incarnation, 60
Incense, 108
Incubus and Succubus, 37, 109, 111
Inner sense, 55, 114, 274
308
Insanity, 113
Instincts, 135
Instruction received duringsleep, 132
Intelligence, 134
Intuition, 194, 283
Invisible man, 82, 131, 253, 278,
Si Invisibility, 114, 294 JUPITER, 242
KARMA, 127, 227, 228
Knowledge, 117, 129,131, 134, 180, 214, 233; 269, 271, 275» 282, 289
—— artificial, 180, 274
—— of good and evil, 144, 211, 279
—— of nature, 130, 173
—— of self, 132, 214, 271
—— spiritual, 184, 268
Lapis Philosophorum, 236, 279
Larvae, 109, 110, 113
Leffas, 38
Lemures, 38, 106
Leo, 112
Letters, occult, 117, 295
—— closed, read, 117
Life, 46, 48, 98, 181, 209, 264, 298
—— chemistry of, 177
—— elixir of, 217, 298
—— essence, 151, 218
—— forms or vehicles, 181
—— universal, 217
Light of nature, 180, 195, 282,
oP Aa
—— of spirit, 282
Limbus, 38, 44, 70, 209, 211 Liquor vite, 70, 156, 182 Logos, 44, 60, 289
Lord, 78
Love, 67, 214, 242, 272 —— charms, 136, 158
—— of self, 274
Lying spirits, 262
Macrocosm and microcosm, 39, 47; 73) 173) 193, 208, 219, 248
INDEX
Magic, 38, 54, 86, 128, 150 161 224
—— bells, 252
black, 139, 144, 153, 185,
221, 224
—— circles, 162
— crystals, 117
—— images, 148
—— mirrors, 158, 251, 254
—— rings, 252
Magicians, 131, 153
Magisterium, 38
Magnetic cures, 188, 193
Magnets, 156, 161, 182, 188, 191, 211, 226
Man, 51, 77, 81, 119, 167, 196, 211, 280
—— constitution of, 81
—— divine, 60, 81, 278
—— elementary body, 95, 175
—— magical power in, 132
—— object of existence, 60, 69, 272
—— origin, 60, 63, 64
—— sidereal, 66, 82, 91, 148, 175, 247
—— soul-essence of, 66
—— spiritual, 67, 278
anganoria, 38
Marla Mand 214
Marks, 89
Marriage, 67, 78
with nymphs and sylphs,
125
Mars, 209, 240, 242
Martial diseases, 192, 202
Masses for the dead, 85
Materia prima, 195, 236, 264
Matrix, 38
Matter, 48, 102, 223
—— primordial, 195, 236, 264
Medical science, 170, 199
—— wisdom, 184, 235
Medicine, 54, 165, 183
—— practice of, 1655 229.
—— qualification for practice, 54, 232
—— systems of, 199
Medicines, 56, 59, 206, 208
Mediums, 106
Mediumship, 293
Melissa, 196, 209, 240
i -
INDEX
Melosinz, 38
Menstrual blood, 155
Mercurius vivus, 236
Mercury, 204, 231, 241
Metals, 34, 99, 202, 251
Metaphysics, 39
Microcosm, 39, 47, 51, 175, 193; 208, 212, 248
Mind, 57, 102, 219
— univ » 50, 125, 264
Miracles, 147, 228
Mirrors, 157, 254
Modern medicine, 207
—— science, 206
Modesty, 234
Moles, 110
Monsters, 39, 110, 125
Moon, 157, 240
il influence of, 201
Mothers, 139
Mumia, 39, 81, 101, 151, 185, 187, 21 3
—— of the dead, 152
Mysteries, 48, 237
Mysterium magnum, 40, 44, 101
Mysticism, 40
Nativitiss, calculating of, 261
Natural man, 184
—— physician, 54, 178, 180, 214, 247
Nature, 47, 51, 132, 173, 212, 233; 207, 283
—— light of, 133, 180, 233
— love of, 214
Necrocomica, 40
Necromancy, 40, 89, 225
Nectromancy, 40
Nenufareni, 40
Nerve aura, 71
Numbers, 275
Nutriment, 265
Nymphs, 91, 121
Ossxct of existence, 60, 69, 272 Obsession, 106, 113, 162 —— cure of, 113 Occult phenomena, 86, 89, 106, 160, 246, 253, 294 nag force, ISI mens, 88, 91, 135 Onanism, 80
309
Opinions, 233, 269, 282
Organs, 208, 220
Origin of disease, 183, 193, 198, 204, 208
PALINGENESIS, 100, 255, 294 Paracelsus, life, 1 —— tomb, 9 —— writings, 33 Paragranum, 41 Paramirum, 41, 198 Parasites, 113 Passions, 105, 226 Patients, 177, 181, 234 Penates, 41 Penetrability, 265, 295 Pentacula, 41 Perception, 210, 233, 247, 267 Phantasmata, 41, 108 Philosopher’s stone, 4, 279 Philosophy, 63, 170, 266, 274 Physicians, 55, 165, 168, 178, 183, 199, 200, 214, 227, 232 Physiology, 195 Plagne of medicine, 170 e, 156 Planets, 209, 214, 217, 241 Plants, 56, 189, 202 —— planetary correspondences, 56, 216 —— properties, occult, 190 —— rules for gathering, 216 Plato, 47 Pneumatology, 103 Poisons, 114, 157, 175, 203, 206, 236 Pollutions, 110 Power, 277, 285 Practice of medicine, 165, 198, 228, 229 ‘ resagium, 41, 116, 135 Praying, 163, 281 Predictions, 118 Prevision, 135 oh angde org 250, 303 Primordial essence, 49, 99, 236, 300 Primum ens, 49, 299 —— ens melisse, 301 —— ens sanguinis, 302 Principles, 208, 220 —— seven, 81
310
Prophecy, 90, 131 Prophets, 92 Punishment, 228 Purification, 206 Pygmaei, 41
QUACKERY, 163, 165, 174, 183, 185, 210, 233, 250 ton
Qualification of a physician, 178
Quintessence, 82, 241
REASON, 211, 269
Reasoning, 211, 274
Regeneration, 273
Reincarnation, 278
Rejuvenation, 249
Relics of saints, 147
Remedies, 207
—— against obsession, 190
—— against witchcraft, 162, 224, 226
Repercussio, 224
Resistance, 162, 224
Resurrection, 49, 295
SAGANI, 41
Saints, 125, 163, 281
working miracles, 147
Salamanders, 41, 91, 121
Salt, 41, 204, 231
Salt, Sulphur, and Mercury, 41, 197; 231, 247, 249
Sapientia, 169
Saturn, 243
Scaiolee, 41
Science, 63, 127, 132, 178, 207, 233, 244, 276
Second sight, 132
Self-control, 55, 284
Self-possession, 99
Self-thinking, 171
Semen, 71, 110
Separation, 246
Seven metals, 251
—— planets, 241, 245
principles, 241
Sex, 73
Sexual intercourse, 80
Sexuality, 71, 79
Sidereal body, 41, 140
Signatures, 55, 189, 209
INDEX
Sins against nature, 208
Sirens, 126
Sleep, 91, 93, 96, 132, 221
odomy, 112
Sorcerers, 92, 153
Sorcery, 113, 128, 144, 185, 225 262
Sortilegium, 119
Soul, 49, 67, 71, 103, 123, 163, 244, 283
—— of things, 71
Speculation, 63, 171, 272
Sperma, 72, 109
Spirit, 42, 46, 59,65, 95, 115, 131, 223, 284
Spirits, 116, 141, 163, 223, 262
—— of the departed, 85, 92, 101,
2 —— earth-bound, 100, 106 —— of many kinds, 116, 125 —— of nature, 63, 119 —— red and blue, 257 Spiritism, 42, 85, 101, 106, 117,
119, 262 Spiritual essence, 65, 81 cause of disease, 113 —— consciousness, 67, 131
_—— knowledge, 129, 268
perception, 65, 135 Spiritualism, 42, 85, 297 Spiritualistic phenomena, 85, 89, 925 117, 135, 152, 239 Spirituality, 151, 163, 236, 241 Spiritus animalis, 42 | vitee, 42 Stars, 56, 201, 212, 217, 265 —— and plants, 56, 215, 241, 246, 262, 269
_ Substance, 49, 219, 233, 247
Succubi, 37, 109, III
Suicides, 100, 105
Sulphur, 204, 231
Sun, 156, 194, 214, 242 Supernatural, 129 Superstition, 127, 190, 277 Sylvestres, 121
Sympathetic remedies, 187, 189 Sympathy, 47, 58, 100, 177 Systems of medicine, 229
TALISMAN, 263 Tartaric diseases, 204
INDEX
Tartarus, 204
Teaching during sleep, 96
Temperaments, 71
Theosophists, 268, 272
Theosophy, 42, 266, 273
oo 198, 207
Thought, 221
— naturalised, 57, 65, 140, 239
—— transfer, 142, 296
Three substances, 64, 197, 204, 231, 233, 247, 249
—— worlds, 263
Tiffereau, 260
Tinctura physica, 236, 250
Transformation, 245, 295
Transmutation, 247, 295
Transplantation of disease, 188
Trarames, 42, 87
Treatment of disease, 189, 193, 199, 211, 217.
Trinity, 248, 289
Tritheim, Abbot, 244
UMBRATILES, 43 Undines, 91, 121 Union with God, 273 Unity, 47. 172 Universal mind, 264 Universe, 47, 172
141, 207,
341
VACCINATION, 166, 185 Vampires, 43, 107, 226 Vegetarianism, 151
Vehicles, 59, 98, 186, 276, 283 Venus, 208, 241, 242 Vibrations, 104, 207
Virtue of a physician, 168 Visions, 87, 91, 92, 94
WARNING to dabblersinalchemy, 147, 245,278
oo in magic, 140, 158, I
Weather-making, 150
Wisdom, 127, 130, 168, 179, 188, ait 262, 269, 271, 274, 282,
204 Witchcraft, 111, 144, 148, 153 Witches, 110, 112, 157, 226 —— signs of, 160 Will, 204, 222, 225 —— acting ut a distance, 140 Will-power, 108, 141, 177, 179,
225 Will-spirit, 123, 161 Woman, 73, 76, 156, 203 Word, 60, 290 Worlds, invisible, 63, 263 XENI nephidei, 43 YLIASTER, 43, 44, 46
ZENEXTON, 303
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