Anima Magica Abscondita, part 1 of 3

ANIMA MAGICA ABSCONDITA.

TO build Castles in the air, is a Common Proverb with all Men, but a Common Practice with the Peripateticks onely. I have oftentimes admir'd, That the very end and Result of their Philosophy did not cleerly discover its falsity. It is a meer Help to Discourse. Moode and Figure are their two pillars, their Non ultra: Their Heptarchie ends in a Syllogism, and the best professour amongst Them is but a scold well disciplin'd. Their seven years studie are seven years of Famine; They leave the Soul not satisfied, and are more a Dream then that of Pharaoh. For verily if the stage, and Reign of Dreams be no where beyond Fansie, then the Fansies of these men being no where beyond their Authors, may rest on the same Pillow. This Sect then may be styl'd [non-Latin script]: Their Conceptions are not grounded on any Reason existent in Nature, but they would ground Nature on Reasons fram'd, and principl'd by their own Conceptions. Their Philosophie is built on generall empty Maxims, Things of that stretch and latitude they may be applied to any Thing but conduce to the Discovery of Nothing. These are the first Lineaments of their Monster, and in reference to them they have many subordinate Errors, which praetend a Symmetrie with their Fundamentalls, but in trueth have none at all. These later Quillets are so minc'd with Divisions and Distinctions, That their very patrons are dubious how to state them. I could compare their Physiologie to a Chase in Arras, where there is much of similitude, but nothing of Truth. Tis the Childe of Fancie, a Romance in Syllogisms, a Texture of their own Brain, like that Cob-web Campagnia, which Lucians Spiders planted betwixt the Moon, and Venus. Nature in Generall (say They) is Principium Motus, & quietis. A Form is [non-Latin script], a definition they know not what to make of, and the soul is [non-Latin script], or actus Corporis Organici. These Two last Descriptions (for they are no Substantial definitions) are such Riddles, that I verily believe Aristotle made use of those words [non-Latin script] & [non-Latin script] because he would not discover his Ignorance in these points. For why should a Form, be call'd [non-Latin script], or in what other Author can we find this [non-Latin script]? But because Nature in Generall, that is, in her Active, and Passive portions, namely Matter and Form, together with the Soul of man, are the main Fundamentals wherein to build a Philosophie, and that this Aristotle is so Sainted by his Clients, that the Divines of Collein tell us, He was praecursor Christi in Naturalibus, ut Iohannes Baptista in Gratuitis; I shall further examine these his Definitions, and acknowledge the Benefit when I finde it.

In the first place then, it may be thought I am beholding to this Man for telling me, that Nature is a Principle. So I may tell the Reader, The Magician's passive spirit is a principle, but if I tell him not what kind of substance it is, I will allow him ten years studie, and if the Sun went back every day ten Degrees in his Diall, he shall not without a supernaturall assistance know what, or where it is. But you will reply: He tells me further, it is a principle causet[…] Bodies to move and rest. I thank him for his Nothing. I desire not to know what this Principle doth, for that is obvious to every Eye; but I would know what it is, and therefore he may pocket his Definition. Again you will object, he tells me not onely that Nature is a Principle, but that Natura est Forma, and by Consequence Forma est Natura. This is Idem per Idem, he retains me in a circle of notions, but resolves nothing at all Essentially. Besides, Forma in the genuine scope of the Language signifies the outward symmetrie, or shape of a Compound. But the Peripateticks who impose on […]oungs, as they do on Nature, render it otherwise in their Books; and mistake the effect for the cause. I shall therefore take it in Their sense, and be content for once to subscribe to their Comments. Forma then in their Conception is the same with [non-Latin script], or vis Formatrix, which Aristotle defines [non-Latin script]. I must confesse I do not understand him, and therefore I shall take him upon Trust, as his Disciples expound him. Est enim [non-Latin script] (saith Magirus) quoniam absolvit, expolit, & informat Rem Naturalem, ut per eam una ab Alterá distinguatur. This is an expresse of the Office and Effect of Formes, but nothing at all to their Substance, or Essence

Now let us see what he sayth to the Soul of Man. The Soul (sayth he) is [non-Latin script] that is in plain Terms Consummatio, or barbarously but truely Finitatio, though his own followers falsly render it, Actus Corporis Organici. But this definition is cōmon to beasts, & plants, & therfore he hath stumbl'd on another; Anima est Principium quo vivimus; sentimus; movemur, & Intellîgimus. Now both these descriptions concerne only the Operations and Faculties which the Soul exerciseth in the Body, but discover not her Nature, or Originall at all. It was ingenuously done of Galen, who confess'd his Ignorance concerning the substance of the Soul, but this Fellow who had not so much honestie is voic'd Prince of Philosophers, and the positions of more glorious Authors are examin'd by his Dictats, as it were by a Touchstone; Nay the Scripture it self is oftentimes wrested, and forc'd by his Disciples to vote a Placet to his Conclusions. It is a miserable task to dwell on this Ethnick, to gather his straw and stubble most of our Dayes, and after all to be no better acquainted with our selves, but that the Soul is the Cause of Life, sense, motion, and understanding. I pity our Customarie Follies, that we binde our selves over to a Prentiship of Expence and study, onely to compasse a few superficiall Trueths which every plow-man knows without book. Verily Nature is so much a Tutor, that none can be ignorant in these Things: for who is so stupid as not to know the Difference between Life and Death, the absence, and presence of his Soul? Yet these very definitions, though look'd upon as rare, profound, Philosophicall Determinations, instruct us in nothing more. Away then with this Peripateticall Philosophy, this Vain Babling, as S. Paul justly stiles it, for sure inough he had some Experience of it at Athens, in his Dispute about the Resurrection. Let us no more look on this Olla Podrida, but on that Spirit which resides in the Elements: for this produceth reall Effects by the subsequent Rotations of corruption & generation, but the spirit of Errour, which is Aristotl's, produceth nought but a multiplicity of Notions. Observe then, that this Stagirit and Nature are at a great distance, the One ends in works, the other in word: his Followers refine the old Notions, but not the old Creatures. And verily the Mystery of their profession consists onely in their Termes: if their Speculations were expos'd to the world in a plain dresse, their sense is so empty, and shallow, there is not any would acknowledge Them for Philosophers. In some Discourses, I confesse they have Nature before them, but they go not the right way to apprehend her, They are still in Chase, but never overtake their Game: for who is he amongst Them, whose knowledge is so intire and regular, that he can justifie his Positions by Practice? Againe, in some Things they are quite besides the Cushion, they scold and squable about Whymzies and Problems of their own which are no more in Nature then Lucian's Lachanopters, or Hippogypians. Now the Reason of their Errours is, because they are Experienc'd in nothing but outward Accidents, or Qualities: and all the performance they can do in Philosophie is to pronounce a Body Hot, or Cold moyst, or drie; But if they minde the Essentiall Temperament, they are grosly mistaken in stateing these Qualifications for it is not the Touch, or sight that can discern Intrinsecal, true Complexions. A Body that is outwardly Cold to the Sense, may be hotter in Occulto where the genuine Temperament lyes, then the Sun himself is in Manifesto. But they know not the Providence of Nature how she interposeth a different resisting Quality in the Circumference of every Thing, lest the Qualities of Ambient Bodies should conspire in too great a measure with the Center, and so procure a Dissolution of the Compound. Thus she interposeth her passive refreshing Spirit between the Centrall Fire, and the Sulphur; Again she placeth the Sulphur between the Liquor of the Coelestiall Luna, and her outward Mercurie. A rare and Admirable Texture, infallibly proving, That none but God onely wise, who foresaw the Conveniencies and Disconveniencies of his Creatures, could range them in that saving Order, and Connexion. But to go further with these Peripateticks: Their Philosophy is a kinde of Physiognomy, They will judge of invisible, Inward Principles, (Formes as they call them) which are shut up in the Closet of the Matter, and all this in perusing the outside, or Crust of Nature. 'Twere a foolish presumption, if a Lapidarie should undertake to state the value, or Lustre of a Jewell that is Lockt up, before he opens the Cabinet. I advice them therefore to use their Hands, not their Fansies, and to change their Abstractions into Extractions; for verily as long as they lick the shell in this fashion, and pierce not experimentally into the Center of things, they can do no otherwise then they have done; they cannot know things substantially, but onely describe them by their outward effects and Motions, which are subject, and obvious to every Common Eye. Let them consider therefore, That there is in Nature a Certain spirit which applies himself to the matter, and actuates in every Generation. That there is also a passive Intrinsecal principle where he is more immediatly resident then in the rest, and by mediation of which he communicates with the more gross, materiall parts. For there is in Nature a Certain Chain, or subordinate propinquity of Complexions between Visibles, and invisibles, and this is it by which the superiour, spirituall Essences descend, and converse here below with the Matter. But have a care lest you misconceive me. I speake not in this place of the Divine spirit, but I speake of a certaine Ar[…] by which a particular Spirit may be united to the universall, and Nature by consequence may be strangely exalted, and multiplyed. Now then, you that have your Eyes in your Hearts, and not your Hearts in your Eyes, attend to that which is spoken, and that I may exhort you to Magick in the Magicians phrase, Intellectu Cordis Audite.

It is obvious to all those whom Nature hath inrich'd with sence, and convenient Organs to to exercise it, That every body in the World is subject to a certain Species of Motion. Animals have their Progressive outward, and their Vitall Inward Motions. The Heavens are carried with that species, which the Peripateticks call Lation, where by the way I must tell you, it proceeds from an Intrinsecall Principle, for Intelligences are fabulous. The Aire mooves variously, The Sea hath his Flux and Refluxe. Vegetables have their growth and augmentation, which necessarily inferre a Concoction; And finally the Earth, with her Mineralls and all other Treasures, are subject to alteration, that is to Generation and Corruption. Now the Matter of it selfe being meerely Passive, and furnished with no motive Faculty at all, wee must of necessity conclude, that there is some other inward Principle which acts and regulates it in every severall species of motion. But verily it is not enough to call this Principle a Form, and so bury up the Riches of Nature in this narrow, and most absurd Formality. We should rather abstaine from Scribling, or study to publish that which may make something for the Authors Credit, but much more for the benefit of the Readers. To be plaine then, this Principle is Anima Mundi, or the universall spirit of Nature. This Anima is retaind in the Matter by certaine other Proportionate natures, and missing a Vent, doth Organizare Molem. She labours what she can to resume her former Liberty, frames for her selfe a Habitation here in the Center, puts her Prison into some good order, and brancheth into the severall Members, that she may have more roome to act and imploy her Faculties. But you are to observe, that in every Frame there are 3 leading Principles. The first is this Anima whereof we have spoken something already. The second is that which is called spiritus Mundi, and this spirit is the medium per quod Anima infunditur & movet suum corpus. The third is a certaine oleous aethereall water: this is Menstruum, & Matrix Mundi, for in it all things are framed and preserved. The Anima is a Compound ex aura tenuissima, & luce simplicissima. Hence that admirable Platonicall Poet stil'd it—Aurai simplicis ignem. Virg.

Neither should you wonder that I say it is a Compound, for there is no perfect specificall Nature that is simple and voyd of Composition, but only that of God Almighty. Trust not then to Aristotle, who tells you, that the Elements are Corpora simplicia, for the contrary hath been manifested by absolute, infallible Experience. The Passive spirit is a thinne aereal substance, the only immediate Vestiment wherein the Anima wraps her selfe, when she descends and applies to Generation. The Radicall Vitall liquor is a pure Coelestiall Nature, answering in Proportion and complexion to the superiour interstellar Waters. Now as soone as the Passive spirit attracts the Anima, which is done when the first link in the Chayne moves (of which we shall speake in its due place) then the aethereall water in a moment attracts the Passive spirit, for this is the first visible Receptacle wherein the superiour Natures are Concentrated. The Soule being thus confined and imprisoned by lawfull Magick in this Liquid Chrystall, the Light which is in her streams thorough the Water, and then it is Lux manifest è visibilis ad oculum, in which state it is first made subject to the Artist. Here now lies the Mystery of the Magicians denarius, his most secret and miraculous Pyramid, whose first Vnity or Cone is alwaies in Horizonte Eternitatis, but his Basis or Quadrate is here below in Horizonte Temporis. The Anima consists of three Portions of light, and one of the matter. The Passive spirit hath two parts of the Matter, and two of the Light, wherefore it is called Natura media, and Sphaera Equalitatis; The Coelestial Water hath but one portion of Light to three of the Matter. Now the Chaine of Descent which concernes the spirituall parts, is grounded on a similitude, or Symboll of Natures according to that Principle of Osthanes [non-Latin script]. For there being three Portions of Light in the Anima, and two in the Passive spirit, the Inferiour attracts the Superiour. Then there being but one Portion in the Coelestiall Nature, and two in the Middle spirit; this solitary shining Unity, attracts the other Binarius to Fortifie and augment its selfe, as Light joynes with Light, or Flame with Flame, and thus they hang in a Vitall magneticall Series. Againe the Chayn of Ascent which concerne the Matter, is performed thus. The Coelestiall nature differs not in substance from the Aereall Spirit, but only in Degree and Complexion; and the Aereall spirit differs from the Aura, or Materiall part of the Anima in Constitution only, and not in Nature; So that those three being but one substantially, may admit of a perfect, Hypostaticall Vnion, and be carried by a certaine intellectuall Light in Horizontem Mundi super-supremi, and so swallowed up of Immortality. But me thinks Nature complaines of a Prostitution, that I goe about to diminish her Majesty, having allmost broken her S[…]ale, and exposed her naked to the World. I must confesse I have gone very far, and now I must recall my selfe: For there is a necessity of reserving, as well as publishing some things, and yet I will speake of greater matters. The Anima though in some sence active, yet is she not so essentially, but a meer Instrumentall Agent, For she is guided in her Operations by a Spirituall Metaphysicall Graine, a Seed or Glance of Light, simple, and without any Mixture descending from the first Father of Lights. For though his full-ey'd Love shines on nothing but Man, yet every thing in the World is in some measure directed for his Preservation by a spice or touch of the first Intellect. This is partly confirmed by the Habitation and Residence of God: For he is seated above all his Creatures, to hatch as it were, and cherish them with living Eternall Influences which daily and hourely proceed from him. Hence he is call'd of the Cabalists Cether, and it answers to Parmenides his Corona Ignea, which he plac'd above all the Visible spheares. This Flux of Immateriall powers, Christ himself, in whom the Fullnesse of the Godhead resided, confirm'd, and acknowledged in the Flesh: For when the diseased touch'd his Garment, though the prease was great, he questioned who it was, adding this Reason, I perceive (said he) that vertue is gone out of me. But laying aside such Proofs, though the Scripture abounds in Them, let us consider the Exercise, and practise of Nature here below, and we shall finde her Game such, she can not play it without this Tutor. In the first place then, I would faine know who taught the spider his Mathematicks? how comes he to lodge in the Center of his Web, that he may sally upon all Occasions to any part of the Circumference? How comes he to praemeditate, and forecast? for if he did not first know, and imagine that there are Flies, whereupon he must feede, he would not watch for them, nor spin out his Netts in that exquisite form, and Texture. Verily we must needs confesse, that he who ordain'd Flyes for his sustenance, gave him also some small light to know, and execute his Ordinance. Tell me if you can, who taught the Hare to Countermarch, when she doubles her Trace in the pursuit to confound the sent, and puzzle her persecutors? who counsels her to stride from the Double to her Form, that her steps may be at a greater distance, and by cnosequence the more difficult to finde out? Certainly this is a well order'd policy, enough to prove that God is not absent from his Creatures, but that Wisdom reacheth mightily from one end to another, and that his Incorruptible spirit filleth all things. But to speak something more immediatly apposite to our purpose. Let us consider the severall products that are in nature, with their admirable features and symmetrie. We know very well there is but one matter out of which there are form'd so many different shapes, and Constitutions. Now if the Agent which determinates, and figures the matter, were not a discerning Spirit, it were impossible for him to produce any thing at all. For let me suppose Hyliard with his Pencill, and Table ready to pourtray a Rose: if he doth not inwardly apprehend the very shape, and proportion of that which he intends to limne, he may aswell do it without his eyes, as without his Intellectualls. Let us now apply this to the Spirit which worketh in Nature. This moves in the Center of all things, hath the matter before him, as the Potter hath his clay, or the Limner his colours. And first of all he exerciseth his chymistry in severall Transmutations, producing Sinews, Veines, bloud, flesh, and bones: which work also includes his Arithmetick for he makes the Joynts and all Integrall parts, nay, as Christ tells us, the very Hairs of our Heads, in a certain determinate Number; which may conduce to the beauty and motion of the Frame. Again in the outward Lineaments, or symmetrie of the compound, he proves himself a most regular Mathematician, proportioning Parts to Parts, all which Operations can proceede from Nothing but a Divine, Intellectuall spirit. For if he had not severall Ideas or Conoeptions correspondent to his several Intentions, he could not distinguish the one from the other: And if he were not sensible, if he did not foresee the work he doth intend, then the End could be no Impulsive cause, as the Poripateticks would have it.

The Consideration of these severall offices which this spirit performs in Generation, made Aristotle himself grant, That in the Seeds of all Things there were Virtutes similes Artificiis. We should therefore examine who weaves the flowers of Vegetables? who colours them without a pencill? who bolts the branches upwards, and threds (as it were) their Roots downwards? for all these actions include a certain Artifice, which cannot be done without Judgement, and Discretion. Now our Saviour tells us, My Father worketh hitherto; and in another place, it is God cloathes the Lilie of the Field & again not one Sparrow fals without your Father. Verily this is the Trueth, and the Testemony of Trueth, notwithstanding Aristotle and his Problems. Neither should you think the Divine Spirit disparag'd in being president to every generation, because some Products seem poor, and contemptible: For verily as long as they conduce to the Glory of their Author, they are noble inough, and if you reflect upon Egypt, you will finde the basest of his Creatures to extort a Catholik Confession from the Wizards; Digitus Dei est hic, The Finger of God is here. That I may come then to the point, These invisible, Centrall Artists are Lights seeded by the first Light, in that primitive Emanation, or sit Lux, which some falsly render Fiat Lux. For Nature is [non-Latin script], not a meer sound or Command, but a substantiall active Breath, proceeding from the Creatour[…] and penetrating all things. God himself is [non-Latin script]; and this is the only sense wherein a Form may be defined [non-Latin script]. I know this will seem harsh to some Men, whose ignorant zeal, hath made them Adversaries to God, for they rob him of his Glory, and give it to his Creature, nay sometimes to fancies, and Inventions of their own. I wish such Philosophers to consider, whether in the beginning there was any life, or wisdom beyond the Creator, and if so, to tell us where. Verily (to use their own Term) they can never finde this Ubi. For they are gratious concessions, or Talents which God of his free will hath lent us, and if he should resume them, we should presently return to our first Nothing. Let them take heed therefore whiles they attribute Generation to Qualities: lest the true Author of it, should come against them with that charge, which he brought sometimes against the Assyrian. Shall the ax boast it self against Him that heweth therewith? or shall the saw magnifie it self against him that shaketh it? as if the Rod should shake it self against them that lift it up, or as if the staffe should lift up it self, as if it were no wood. Let them rather cashier their Aristotle, and the Errors wherewith he hath infatuated so many Generations. Let them approach with confidence to the Almighty God, who made the world, for none can give a better account of the work then the Architect. Let them not despair to attain his Familiarity, for he is a God that desires to be known, and will reveale himself both for the manifestation of his own glory, and the Benefit of his Creature. There is no reason then why we should decline this great, and glorious School-Master, whose very Invitation speaks more then an Ordinary Incouragement. Thus sayeth the Lord, the Holy One of Israel, and our Maker: Ask me of things to come concerning my Sons, and Concerning the Work of my Hands Command you Me. I have made the Earth, and created man upon it; I, even my hand, have stretched out the Heavens, and all their Hostes have I commanded. But it will be question'd perhaps, how shall we approach to the Lord, and by what means may we finde him out? Truely not with words, but with workes, not in studying ignorant, Heathenish Authours, but in perusing, and trying his Creatures: For in them Lies his secret path, which though it be shut up with thornes and Briars, with outward worldly Corruptions, yet if we would take the pains to remove this luggage, we might Enter the Terrestriall Paradise, that Hortus Conclusus of Solomon, where God descends to walk, and drink of the sealed Fountain. But verily there is such a generall prejudice such a customary opposition of all Principles which crosse Aristotle, That trueth can no sooner step abroad, but some Sophister or other flings Dirt in her Face. It is strange that none of these Schoolmen consider, how the severall distinctions, and divisions translated from Logick to Divinity, have set all Christendom on fire: How they have violated the Peace of many flourishing Kingdoms, and occasion'd more sects in Religion, then there are opinions in Philosophie. Most seasonable then and Christian is that Petition of Saint Augustine, A Logicâ libera nos Domine! And here I must desire the Reader not to mistake me[…] I do not condemn the Vse, but the Abuse of Reason, the many subtleties, and Fetches of it, which Man hath so applied, That truth and Errour are equally disputable. I am One that stands up for a true Naturall knowledge, grounded as Nature is, on Christ Jesus, who is the true Foundation of all things visible, and Invisible. I shall therefore in this Discourse, touch neerly upon those mysteries, which some Few have delivered over to posterity, in difficult, obscure termes; That if possible, the Majesty of trueth, and the Benefit they shall receive from it, may settle Men in a new way, and bring them at last from vain, empty Fansies, to a Reall, sensible Fruition of Nature.