Book 111 . The Temple of mfdome. 22^

dies behold their features and perfeftions in a Glafs. The Duke of Norfalkj fiikcr hatha Divine Gewz«f; the Lady Marchionefs of IForcefter curious in Divine Dreams , and 1 know of what fpirits they are : the Lady Wiyidfor^ Makverry^ and Arlfon^ are alfo Divine in par- ticular Dreams. To try the Spirits, I have taught you in our Uarmoriy cf the Wodd^ Book 2.
Sir Kerjle7uus 'Drue , Knight and Baronet now living, our Friend, and Averroes in his Arabick Commentaries upon Arijhtles Morals tranflated into Latine , gives a ReputsLtion to theft Divine Ge?;fi; for fuperiour Powers do harmonioufly delight to communicate good , and give certain Precautions and Ad vertifements of things.
This Geomancy is an Art , whereby the JudgemcnC n:ay be rcndred by Deftiny to every Queftion of every thing whatfoever : but the Art thereof confifteth efpe- cially in cej tain points, whereof certain Figures are de-^ dufted according to the Reafon or Rule of Equality or Inequality, likenefs or unlikenefs : which Figures are al- fo reduced to , and harmonioufly agree with theCoele- dial Figures, alTuming their Natures and Properties ac- cording to the courfe of the Planets. Notwithftand*- ing this 5 we are to confider, that this kinde of Art can declare or (hew forth verity , when it is Radical in fome fublime Vertue. And this is twofold ; theone whereof confifts in Religion , aod Obfervations of times ; and therefore they projeft upon the Earth ; wherefore it is appropriated to the Earth , even as Genii to the Ethe- rial and Aiereal Region ; Aftromancy to the Hea- vens.
We judge the hand of the Projeftor or Worker to be moft powerfully moved and direfted by the Genii , and therefore the Artift (hould ufe certain holy Incantations,- Prayers , with other Rites, &c. provoking andalluring Angels of this nature hereuntOt
Another
a J o The Temple of mfdome. Book I H,
Another Power there Is, that dothdireft and rule this Art , which is in the very harmonious Soul it felf of the Pro jeftor, when it is carried to this work with fome great Egre[s of his own Soul. For this Art hath a Na- tural Obcdieace to the foul it felf, and of neceility hath t&QAcy y and is moved to that which the Soul it felf de« fires.
And this way is by far more true and pure ; neither matters it whether in the Field, High-way, Woods, or where or how thefe points are pro) eft ed ; therefore this Art hath the fame Radix with the Art of Aftrolo^ical Qiieftions j which alfo can no other ways be verified, iinlefs with a conftant and excefCve Afieftion of the Que* rent himlelf.
Another way to make a Figure of this Charafter.
I Book III. The Temple o] iVfjaomen
231
A Figure of England.
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HE that vpalhsth fraudulently^ revealethfecrets: but be that is of a faithful ffirit ccTJcealeth the matter* Pray to God before you make a Figure ; and med- dle not with Kings ; but in all things ask counfcl of the Lord ; and do not think, fpeak, or do any thing, where- in God is not your counfeller: And by your Figure finde the truth.
^rt\5n!7K r^^« noai r
0* C.) Let no man touch this Book^ , but he that is holj : For he that underftands it is happy. Read our Harmofry of the World ^ tib.2.
Another way to make a Figure,
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I Kfe i ernpLe 0] '^ij64ome.
A Figure for Mr. John S^nidford.
TTO be very brief after great labour ; this Cent, may expeft erodes two years, but not many 5 however^ tlic moft pare of his life .will be profperous.
Now let us teach you hovv to know the Angels and Genii in our Book following.
CHAP.
Book HI. xAe Temple of Wifdome. 225
Cahp. XXXIV.
That thofe InteUe^ud or Cognojcttive operation f vptfind in our felves^ are not performed by the Evoeliacon, that the Arguments vphereby we
. prove the Incorporietj of the Soul of ntan^do not fo certainly prove the Incorporiety of any prin^ ciple in Beajis^ as we have taught in our Har- mony of the World, 4«^ Holy Guide; For by thefe ExampUf^ you fee how Snperiours and Infer tours Communicates.
Y On cannot fay that either tht Anmal fpiriu ot the EraiHy are the ^v^]prmc\]p\eso£ Spontaneous fnotion in us ; but though the Evoeliacon or Conarion may be the Organ oiCundry perceptions from Cor- poreal objcfts, and the palace wherein the Soul is chieRy featedy yet faies the Genius^ it is not that with- out an immaterial inhabitant; this Arbitrarious motion, which we are confcious to our fel ves of, can at all be performed in us or by us : for if we attend to the condition of our own Natures^ we cannot but acknowledge that that which moves our body thus arbitrarioufly, does not only perceive fenfible ohjeds^ but alfo rentemhers and hath a power of free Imagtnati' ^mndiofKeafon,
That perception of external obje£ts feems in- competible to the Conarion^ for it being of like iV i//r^ with the reft of the Brain^\t is not only divifible, but in a fort divided one particle from another, elfc it could not be fofoft as it is, though it be fomthing harder thf n the reft of the Brain ; Now I fay the
72b T/jg Temple ^/"Wifdome. Book III,
Images ofchcfenfible objeds, they fpreading to fomc fpace in the furface of the Ccnarion againft which they hit, one part of the Conarion has the perception fup- pol'e of the head of a man5the other of a kg^ the third of an ^rme^ the fourth of his Breaft : and therefore though we (hould admit, that every particle of fuch a fpace of the Conarion may perceive fuch a part of a man, yet there is nothing to perceive to ihe whole manjunlefsyou'i fay, they communicate their per- ceptions one to another 5 but then ail will be confu- fed; but this communication feems alfo impoflible, fur if perception be by imprelTion from the external objefts, no particle of the Conarion (hall perceive any part of theobjeft, but what it receivesan im- prefs from 3 but if you will yet fay that every part of theobjeft, imprefled uipon every of the Evoeliacon or Conarion^ wherein the Image is, it will be utterly impoilible indeed, but that the whole Image will be a confufed Lumpe, no diftinft fpecies of any thing; for if perception be by imprelfion, then if every part imprefs upon every particle, the Conarion muft of necellity receive every part in every part, and we fhall difcernethe true forme of nothing.
Now (ov the faculty oi remembring of thing$^ that it cannot be in the Conarion^^e prove thus : for thac memory which is the (landing feal or imprellion of ex- ternal objedVs, is not there plaine : for if it were, ic would fpoile the reprefentation of things prefent, orra her after objects would be fure todefaceall former imprefHons whatfoever. But if you'l fajr that memory is in the Brain^ but Kentinifcency in the J vocliacony\m\\d\y anfweryoUjas Schcol-maflcrs do their Boy e?, that the e imprcfl~es is ftgnatures made by outward objeris in theBr/?/>/,and muft alfo of nece flit) be obliterated by fupeiadvcnient imprcffions; For
whether!
Book. 111. vAe Temple (?/Wifdome. 22/
whether thefe Images orlmprefles confift in accr- tainepoftu re of motion of the Plicatile Fibres, of fubtile Threds^ o^ which the Braine confift s^ itisevi- 'dent that they cannot but be cancelled and oblite- i*ated by occafion of thoufands ofO^j^^i that invade our fenfcs dayly^, which muft needs 4ifplacc them^ or give them a new motion from what they had before5and this conceit looks like Poet HuMras j but I hopeal! now made plaine.
' But it feems de-Sfagnet^ doth fay, and Co did Paracelfuf^ that great mafter in his time, and bbjefts againft Sir. Charles HeydorCs Spirit of Blifs, which we have evidently proved, was doubted (viz) tht impolTibility of there being either fenfe^ under- Handing or Sfontaneew motion in matter, yec fay's the two Philofophers the greater and leflerTw^- dinm^ we are never the neerer : for the like difficulties they urge, which ^r//for/ there being any fenfe or undcrlhinaing m a fpirir, ■^nd this ^ri/fot/e would have to be all can be faid upon thismatterj fith the fpirit cannot but be ex- tertded, nor extended but divifible^ nordivifible but incapable of fenfe or underftanding, as I have largely argued in the Harmony of the JVorldy and in jny Ho(y Guide.
" To this ':\T,JohnEeydonzn(\sevS:y if by extenGon be meant a Juxtapfitionoi'^2Ln$^ov^Ucmg of thera one by any another, as it is in matter, and I utter- ly deny that a fpirit is at all in this fenfe extended^ butifthey mean only a certain Amplitude ofpre- fence, that it be ac every part of fo much matter at once^ I fay it is extended, but that this kind ofex- tenfion does not imply any divifibility in the fub- ftance thus extended ^ for Jaxtd fofition of parts impenecrabihty and Divifibility gp together, and ^ ■ 0^9
2 28 TAe Temple ^/Wifdome. Book III,
therefore where the two formes are wanting, exten- - {ion imp lyes not a third.
Butwhen I fpakeof indivilibility, thdt Itnagina" tion Create not new troubles to her (elfe, I mean not fuchan indivifibility, as is fancied in a Mathema- tical point in Ihomm Streets hpmours 5 but as we con- ceive in fphere of light made from one lucid point or Radiant Centre: For that the Sphere or Orbe of n light, though it be in fomefenfe extended, yet it is 2 truly indiviliblefupofing the Centre fuch 5 For there J^ is no means imagmable to difcert orfeparate any iil one ray of this Orbe, and keep it a part by it fclfe disjoyned from thcCentre.
Now a little to invert the property of this Lumt" 'ti nous Orbe ^vihtnvitvioxxXA apply it toafoulor fpirit; '^\ As there can be no alteration, in the 'Radiant Cen» ter^ but therewith it is necelTarily in every part of the Orbe, or fuppofe it were redder, all would be redder, ifdimmer all dimmer, &c. So there is alfo that unity and undivifibtlity of the ex teriour parts, if I may fo call them, of a Spirit or Soul with their in- mo^ Center^ that if any of them be aifefted, the Center of life is alfo thereby ncccffarily affe- £^cdj and thefe exteriour parts of the Soul being afFe^edby the parts of the Ohjed^ with fuch Cir- cumftances as they are innated, that it haih necef- farily then entire and uncoufufcd Images of things without, though they be contrived into fo fmal a Con-ipafsasaicinthe very Center of this fpiritual fubftance.
This Symbolical reprefentation I ufed before,not only in this book but in Vranias Humane vertues^znA in thofe Books o{thyfi^k^^nd /Iftrologie 1 gave Dr.Cw/- ■peper and his mznlhomas Harrington to entitle thetn* fcives the Authors^ becaufe I cared not to have my
name
IookIII. xAe Temple ^^Wi (dome. 229
amc publick^let what good I can do, be attributed y another and not to me.
I intend tofpcakfomething at Urge in thefubfc- uent Chapters of Et^fr/^/iS'/'irm, this prefentation soften ufed before T cannot excogitate any thing hat will better fet of the Nature of a Spirit^ where- n is implyed a power of receiving Multitudes of ►articular figurations into one indivifible o^ fenfe^ yhere all arc exaftly united into one fuJDJci^^an d yet iiftinftly reprefented, which cannot be performed ty the Conar ion it fclfe, as 1 have demoJiftrated, and herefore it remaines, that it muft refer to a Soul^ rhofe cheif feat may happily be there, as the Aft of >erception.
Buc if any fhall abufe our Courtefi^ of endeavouring ohelp h'\s Imagination or at leaft to gratifie it, in his Symbolical reprefentation we have made, by onceiving of this Center of the Soid, but as fome lull and diviiible point in Matter, and of no great fficacy i and of the vital or Jrhit various extenfion of c, as grofly as if it would ncceifarily argue as real a livifibility and feparability, of the parts as in a bo- ly; to prevent all fuch cavils we (hall omitthofc 'pinofities of the extension or indivifibility of a Soul or ^firit^ and conclude thu?.
That the Manifold contradiftions and repug- i ances we find in the Nature of Matter to be able to ither think or Spontaneoufly to move it felfe, do well flure us that thefe operations not to ic, but to fome Ither fubftance ; wherefore we finding thefe opera- ions in us^ itis raanifeftthatwe have in us an Im- naterial being, really diftinft from the Body, which ?e ordinarily call ^Soul-j The Speculation of whoCt •are ejO^«c^ though it may well puzzel us, yet thofe Toperties that we find incompetible to a body, do Qqq 3 fuflSciently-
2 30 liie Temple ofWiidomc. Book Ilf. {uffider;d]^i.ifo^«^ofth?differentNatu« ,
of, for it ib plain (he is a fubftance,as I (hall te you ^ when 1 fpeak of the Guardian Gemus and Ethenal 5pirifi, indued with the power of Cogitation, that . isof perceiving and thinking of Oij^j^^as alfo ofpe- netratingand Smtanmfly moving of zbodj, wliicti^ properties areas immediate to heras unpenetrabi-^ fity and feparabihty of parts to the matter; and we are not to demand the caufe of one no more, then of the other. •
Chap. XXXV.
!
ns diftrihuiion of the facnltusofthefenfMe^^^ Soui into Motion and into ftn[€.
Dlftribmionof the faculties of the Tenfible SouV into motion and intofenfe, and of the office and apt Fabrick of the Nerves and Mu(des, and 0 herpartsreqmfeetothis Motion, and which part nf heBodyrefts, whileft another is moved, and that hcGovernour and Chariot driver, as it were ofthi; Motion,is tVcIntapnaiim, io zatfrnlfrngtY^t Imasie to which the Mrt«», was carried, the motion itfeffeisprefentlymterwpt^^i and Arreted. Caswhen we walk,if any other ferious and fi«d thought com« -nuo our mind, we prefently ftand ftili; and many o therK fubtiltiesnottobencighted, have now Icnp ago* been noted in the Holy Cmde, and how iomprliTu.ns and dilations, =»"d Agitations of the n.,iv.vh:ch without queft'on is the fpringof Mpti-,
B oo K III. Tie Temple of Wifdome. 2 ^ i
on, (hoiild excite and enforce the Corporeal and ponderous M^p of the parts, hath not yet by any man been fpokcn of, and no Marveli^ feeing the feniible Soul it felfe hath been hitherto taken for an Eutelechy^ or felfe moving faculty, and fome funftion rather then a fubfiance-y but now it isdif- coveredtobe Corporal sind a Material fuhjlance.
As for the difference between fsrcepion and ftnfe^ we fee that there is a manifeft power o( perception^ even in all bodies Natural^ and ^k'lnd of Election to Embrace that which is anyway allied in Nature^ and favourable to them; and to fly what is adverfe and foraigne , neither do we meaujof more fubcile perceptions only, as when the Lcad^ftofn drawes unto It Iron^Flame leaps to Bituminous Mould-, one bu- ble of water near unto another buble clofeth and in corporates with it, raife glance from a white objcft j the body of a living Creature, aflimilares that which is good for it, exccrneth what is unpro- fitable 5 a peece of Spunge even when it is raifed above the furface of the water, fucks in Water ^ tx- pels^ir^, and the like, for to what end (hould we enumerate fuch inftances, feeing no body placed near to another, changeth the other, oris changed of it, unlefs a reciprocal perception precede the operation, fome have attributed fenfe to all Wif^, that it is a moll piacular crime to pul of a bovifrom (n tree^ leaft it (hould groane and complaine^ now they ftiould explore with diligence the differenceof per- ception and fenfe, not only in comparing, offenli- blcs with infcnfiblefjaocording to the entire body(as oiVlanti and living reatureSy bucalfotoobferve in the fcnfible body, what (hould be the caufe that fo many actions fhould be difchargedj and that with- ^\\t any fenfc ac all, why Aliments are digefted^ Ege-
7^2 The Temple 0/ Wifdome> Book III
ftedy Humoun and Succulent moifture^ carried upwards and downwards ; The hsan?L\\A Fulfe beat ; the Guts as (oimnyjhopsy where in every one ihould do his proper work^ yet all thefeand many fiich like are: performed without fenfe^ not any I ever heard of, hath difcovered of what Nature the aftion of fcnfe is, and what kind oi Body s what delay^ whatCo«- dupltcatioH Gimpre,Jion2Lve required to this, thufam and pleafurefhould follow.
The Ignorance of ^r/j'iot/e and Fytbagoras the S^- m'lan, touching this matter, fo far obfcured, the iighc of Reafony as that they thought, there was without any difference a Soul infutisd into all bodies^ nor did they conceive how motion, with a difcer- ning inftinftj coul d be made without fenfe^ or fenfe exift without a Soul.
And for the form of light, the handling of light and the caufes thereof in Phyfick,is commonly fuper- ilitious, as cf a thing of a middle Nature betwixt tilings natural, and divine, infomuch as fome of Tlatoes SchokrSy have introduced light or a thing more anticnt then matter \t felf ^j For when the Emptyfpace was fpread abroad, they affirmed, in a vain ImaginatioH^thdit it was firft filled with light, and afterwards with a body, whereas Holy write, fets down plainly theMafs of Heaven and Earth to-be a dark Ghaos, before the Creation of light, but what are handled Phyiically, and according to fcnfe of thisfubje^t;, prefently defccnded to Radiationst Come to me, and 1 will tel you, what is common to all Lucid bodies, asof the forme of %^t ; for what nn immenfe difference oi* body is there (if they may bcconiidercd according to their ^i^/iifyjbewixt the Smj,^ afid rottsnymod:, or die put rid fcales ofFijh ; no idimsyet hath told me a Rcafon what &ou!d be
■ ^ ■ • ■ ^ the.