Anima Magica Abscondita, part 3 of 3

Agitedum igitur anima mea, corpusque meum: surgite nunc, animum sequamini vestrum. Ascondamus in montem hunc excelsum nobis oppositum, de cujus cacumine vohis ostendam iter hoc bivium de quo per Nubem, & sine iumine locutus est Pythagoras. Nobis aperti sunt oculi, tum praelucet sol pietatis & Justitiae, quo duce non possumus à via veritatis deflectere. Volvite primum oculos ad detram, ne videant vanitatem, antequam sapientiam perceperint. Videtisnè relucens illud, & Inexpugnabile Castrum? In eo se continet Philosophicus amor, de cujus Fonte fluunt Aquae vivae quas qui degustarit semel, non sitiet vanitatem amplius. Ab eo loco tam amaeno, suavique recta progrediendum est ad amaeniorem, in quo Sophia moram trahit: de cujus etiam fonte scaturiunt Aquae primis longe faeliciores, quas qui gustarint inimici, pacem eos mire necesse est: Eorum qui deveniunt eo plerique solent altius tendere, sed non omnes ontatum assequuntur. Est locus ultra dictos, quem adire vix licet mortalibus, nisi per Divinum numen ad immortalitatis gradum assumpti sunt: at antequam introducantur, mundum coguntur exuere; caducae vitae spolio retento. Non est eo cum pervenerint, quod amplius mortem timeant, imo potius eam indies amplectantur suavius, quam in mundo quid unquam suave judicatum est eis amplexu dignum. Ultra haec tria loca quicunque progrediuntur, ab hominum oculis evanescunt. Quod si secundum & tertium Locos videre lubet, ascendamus altius. En supra Chrystallinam primam arcem, aliam Argenteam videtis, ultra quam & Tertiam adamantinam, Quar[…] vero non cadit sub sensum, donec ultra Tertiam deventum sit. Hic est aureus perpetuae foelicitatis locus, sollie itudinis expers, & omni repletus gaudio perenni. This is the pitch and place, to which if any man ascends, he enters into Chariots of Fire with Horses of fire, and is translated from the earth, soul and Body. Such was Enoch, such was Elijah, such was Esdras, to whom this Medicine was ministred by Vriel the Angel. Such was Saint Paul, who was carried up to the third Heaven; such was Zoroaster, who was transfigured, and such was that Anonymus mention'd by Agrippa: I dipsum (sayth he) & de se prodidit sapiens quidam, ita ut scintillantes Flaminae hinc inde, etiam cum sono prosilirent. This I suppose; was R. C. the founder of almost Christian, and famous society, whose Body also by vertue of that Medicine he took in his life time, is preserv'd intire to this Day, with the Epitomes of two worlds about it. Such Elijahs also are the Members of this Fraternitie, who as their own writings testifie; walk in the supernatural light. Vt nobiscum autem Covenias (say they) necesse est hanc Lucem cernas, sine enim huc Luce impossible est nos videre, nisi quando volumus. I know some illiterate School-Divines will no sooner read this, but they will cry out with the Iewes: away with such a follow from the earth. Truly they are the men, Quibus & ego nunc consulo, ne nostra scripta legant, nec intelligant, nec me[…]inerint: nam noxia sunt, venenosa sunt; acherontis ostium est in in hoc libello, Lapides loquitur, caveant ne cerebrum illis excutiat. Let them not mind it, buy it not, touch it not.

—,Procul hinc, procul ite Prophani.

Go on still, and proceed in your own corrupt Fancies, ut servetur Iustitiae locus. Follow your old beggarly Elements, the Rudiments of this World, which hitherto have done despight to the spirit of grace: which have grieved that holy and loving spirit of God, whereby you are seal'd to the Day of Redemption. But consider whiles you are yet in the flesh, whiles it is to Day with you, and timely to consider, that God will use those men whom you revile for his Trueth, as witnesses against you in a Day when you shall have nothing to speak for your Ignorance, unless you plead your obstinacie. Of a trueth God himself discovered this Thing to the First man, to confirm his Hopes of those three supernaturall mysteries, the Incarnation, Regeneration, and Resurrection: For I amblichus citing the AEgyptian Records with a Credendum est Arcanis sermonibus, hath these very words, Traditam fuisse Materiam quandam a Deis per beata Spectacula, haec ergo illis ipsis tradentibus cograta est. And our former Christian Author in a certain place speakes thus. Dubium non est quin Deus Antiquis Patribus medicinam aliquam revelaverit, per spiritum sanctum suum qua tuerentur Carnis Corruptionem & potissimum iis, cum quibus locutus est, & faedus inivit. Let me tell you then that the Period and perfection of Magick is no way Physicall, for this Art

Attingit solium Iovis, & Coelestia tentat.

In a word it ascends per lumen Naturae in lumen Gratiae, and the last end of it is truely Theologicall. Remember therefore that Elijah depos'd his mantle, and past thorow the waters of Iordan before he met with the Chariots of Israel. But as Agrippa sayth, Clausum est veritatis Armarium: The Scripture is obscure, and mysticall even in Historicall passages. Who would believe that in the History of Agar and Sarah, the mystery of both Testaments was couch'd, but that Saint Paul himself hath told us so? For it is written (sayth he)

that Abraham had two Sons, the one by a Bondmaid, the other by a Free-woman. But he who was of the Bond-woman, was born after the flesh, but he of the Free-woman by promise. Which Things are an Allegorie; for these are the Two Covenants, the one from Mount Sinai, which gendereth to bondage, which is Agar: For this Agar is Mount Sinai in Arabia, and answereth to Jerusalem that now is, and is in Bondage with her Children;

But Jerusalem from above is free, which is the `Mother of us All. I could instance in many more such places, as that of the Royal Prophet, That the Dew of Hermon descends to Mount Sion, which is altogether impossible in the literall Sense, for every Geographer knows there is a vast distance between These two. But to return to my former discourse: some Philosophers who by the speciall mercy of God attain'd to the Ternarius, could never notwithstanding obtaine the perfect Medicine, neither did they understand it. I never met in all my Reading but with Six Authors, who fully apprehended this Mystery. The first an Arabian, a most profound, but exceedingly obscure writer, and from him I conceive, Artesius borrowed all his Knowledge. The second a most ancient Christian Anonymus, the greatest that ever was in point of Practice, for he ascended to that glorious Metaphysicall Height where the Archtype shadows the Intellectual Spheares. The other Four are famously known in Christendom. To instruct Thee then, This Mystery is perfected when the Light in a suddain, miraculous Coruscation strikes from the Center to the Circumference, and the Divine Spirit hath so swallowed up the Body, that it is Corpus glorificatum tanquam sol & Luna splendidum. In this Rotation it doth passe (and no sooner) from the Natural to a supernaturall state, for it is no more fed with Visibles, but with invisibles, and the Eye of the Creator is perpetually upon it. After this the Material parts are never more to be seen,

At q; haec est illa toties decantata, & sine scelere Magorum Invisibilitas.

Verily this is the way that the Prophets and the Apostles went, this is the true primitive Divinity, not that clamorous sophistrie of the Schooles. I know the world will be ready to Boy me out of Countenance for this, because my yeares are few, and green. I want their two Crutches, the praetended modern sanctitie, and that Solemnity of the Beard, which makes up a Doctor. But Reader let me advise thee, if by what is here written thou attain'st to any knowledge in this point (which I hold impossible without a Divine Assistance) let me advice thee I say, not to attempt any thing rashly: For Agrippa tells me,

Quicunque impurificatus accesserit, superinducit sibi Judicium, & traditur ad devorandum spiritus nequam.

There is in the Magicall Records a memorable story of a Iew, who having by permission rifl'd some Spiritual Treasures, was translated in Solitudines, and is kept there for an Example to others. I will give thee the best Counsel that can be given, and that out of a Poet:

Orandum est, ut sit Mens sana in Corpore sano.

Thou must prepare thy self, till thou art conformable to Him, whom thou wouldest entertain, and that omnimoda Similitudine. Thou hast Three that are to receive, and there are three accordingly that give. Fitt thy Roofe to thy God in what Thou canst, and in what thou canst not, he will help Thee. When thou hast thus set thy House in Order, do not think thy Guest will come without Invitation: Thou must tyre him out with pious importunities,

Perpetuall Knockings at his Doore,
Teares sullying his transparent Roomes.
Sighes upon sighes: weep mors and more,
He Comes.

This is the way thou must walk in, which if thou doest, thou shalt perceive a sudden Illustration, eritque in Te cum

Lumine Ignis, cum Igne Ventus, cum Vento Potestas, cum Potestate scientia, cum scientià sanae Mentis Integritas. This is the Chain that qualifies a Magician: For sayth Agrippa, Explorare de Futuris, & Imminentibus, allisve Occultis, & quae hominibus divinitus portenduntur, veridicas sententias, atque operari opera Virtutum communem Naturae Consuetudinem excedentia, non nisi profundae & perfectae Doctrinae, Integerrimaeque vitae, ac fidei est, non hominum levissimorum, ac indoctorum; and in another place. Non poterit illa Dare, qui non habet. Habet autem Nemo, nisi qui jam cohibitis Elementis, victâ Natura, Superatis Coelis, progre[…]sus Angelos, ad ipsum Archetypum usque transcendit, cujus tunc Cooperator Effectus potest Omnia. This is the place, where if thou canst but once ascend, and then descend,

Tunc ire ad Mundum Archetypum saepe, at q; redire,
Cunctarum q; Patrem rerum spectare licebit.

Then I say, Thou hast got that Spirit, Qui quicquid portentosi Mathematici, quicquid prodigiosi Magi, quicquid invidentes Naturae perrecutores Alchymistae, quicquid Daemonibus deteriores Malefici Necromantes promittere audent, Ipse novit discernere, & efficere, idque sine omni Crimine, sine Dei offensâ, sine Religionis injuriâ. Such is the power he shall receive, who from the Clamorous Tumults of this World ascends to the Supernaturall, still Voice; from this base Earth and Mud whereto his Body is allyed, to the Spiritual invisible Elements of his Soul Ille Deum vitam accipiet, dovisque videbit Permotot Horoas, & Ipse videbitur Illes. This, Reader, is the Christian Philosophers stone: a stone so often inculcated in Scripture. This is the Rock in the wildernesse; in the wildernesse, because in great obscurity, and few there are that know the right was unto it. This is the stone of fire in Ezekiel; this is the stone with seven eyes, upon it in Zacharie, and this is the white stone with the new Name in the Revelation. But in the Gospel where Christ himself speakes, who was born to discover Mysteries, and communicate Heaven to Earth, it is more clearely describ'd. This is the Salt which you ought to have in your selves, this is the Water and spirit whereof you must be born again, and this is that seed which falls to the ground, & multiplies to an hundred fold. But reader, be not deceiv'd in me. I am not a Man of any such faculties, neither do I expect this Blessing in such a great measure in this Life: God is no debtor of mine. I can affirm no more of my self, but what my Author did formerly: Accipe me volo velut Indicem, qui semper prae foribus, manens, Aliis quod Iter ingrediendum sit, ostendat. Behold[…] I will deal fairely with Thee; shew me but one good Christian, who is capable of, and fit to receive such a secret, and I will shew him the right, Infallible way to come by it. Yet this I must tell Thee, It would sink thee to the Ground to hear this mystery related: for it cannot ascend to the heart of the Naturall Man, how neer God is to him, and how to be found. But of this Enough. I will now speak of a Naturall Coelestial Medicine, and this latter is Common amongst some wise Men, but Few are they, who attain to the Former. The common Chymist works with the common fire, and without any Medium, wherefore he generates nothing; for he works not as God doth, to preservation, but to Destruction: hence it is, that he ends alwayes in the Ashes. Do thou use it cum Phlegmate Medii: so shall thy materials rest in a Third Element, where the violence of this Tyrant cannot reach, but his Anima. There is also a better way: for if thou canst temper him with the Spirit of Heaven, thou hast alter'd him from a corrupting to a generating fire. Sublime the middle Nature fire per Trigonum & Circulum, till thou com'st to a Breach of Inferiors and Superiors. Lastly, separate from the Magicall compounded Earth that Principle which is call'd Terra Media, because it is middlemost between the Vnarius, and the Binarius: for as it attaines not to the simplicity of the First, so it is free from the Impurities of the Second. This is the true Petra Chrystallina, a bright virgin Earth without spot or Darknesse. This is Terra Maga in aethere clarificata, for it carries in its Belly Winde and Fire. Having got this fundamentall of a little new world, unite the heaven in a triple proportion to the Earth, then apply a Generative heat to Both, and they will attract from above the Star-fire of Nature. Sic habebis Gloriam totius Mundi, Ergo fugiet a Te omnis Obscuritas. Now because the Law of Nature is infallible, and confirm'd to the Creature by Gods Royall Assent, think not therefore there is any Necessity upon God, but what he hath inacted in General, he can repeal in any particular. Remember who translated the Dew from the Earth to the Fleece, and from the Fleece to the Earth. God bestowes not his Blessings where they are to turn to Curses. He cursed the Earth once for Adam's sake: take heed he doth not curse it again in thy work for thy sake. It is in Vaine to look a Blessing from Nature, without the God of Nature: for, as the Scripture sayth, without Controversie the lesser is blessed of the Greater. He must be a good steward, that shall overlook the Treasuries of God. Have therefore a Charitable Seraphick soul: Charitable at Home, in being not Destructive to thy self[…] as most men are: Charitable abroad, in a Diffusive goodnesse to the poor, as many are not. There is in every true Christian a spice, I can not say a grain of Faith, for then we could work Miracles: But know thou that as God is the Father, so Charity is the Nurse of Faith. For there springs from Charitable works a Hope of Heaven, and who is he that will not gladly believe what he hopes to receive? On the contrary there springs no Hope at all from the Works of Darknesse, and by Consequence no faith, but that Faith of Divels, To believe and tremble. Settle not then in the Lees, and Puddle of the World, have thy Heart in Heaven, and thy Hands on Earth: Ascend in Pietie, and descend in Charity, for this is the Nature of Light, and the Way of the Children of it. Above all Things, avoyd the Guilt of innocent Blood, for it utterly separates from God in this Life, and requires a timely, and serious Repentance, if thou would'st find Him in the Next Now for thy studie, in the Winter Time thy Chamber is the best Residence; here thou mayest use Fumigations, and spicie Lamps, not for superstition, but because such recreate the Animal Spirits, and the Braine. In the Summer translate thy self to the Fields, where all are green with the Breath of God, and fresh with the Powers of Heaven. Learn to refer all Naturals to their Spirituals, per viàm Secretioris Analogiae: for this is the way the Magicians went, and found out Miracles. Many there are who bestow not their Thoughts on God, till the World failes them; He may say to such Guests, Quum Nemini obtrudi potest, itur ad Me. Do thou think on Him first, and He will speak to thy Thoughts at Last. Sometimes Thou may'st walk in Groves, which being full of Majestie will much advance the Soul. Sometimes by clear, Active Rivers, for by such (say the Mystick Poets) Apollo contemplated.

Omnia, quae Phaebo quondā meditante, beatus Audiit Eurotas: &c.

So Have I spent on the Banks of Ysca many a serious Hour.

'Tis Day, my Chrystal Usk: now the sad Night
Resignes her place, as Tenant to the Light.
See, the amazed mists begin to flye,
And the Victorious Sun hath got the skie.
How shall I recompence thy streams that keep
Me and my Soul awak'd, when others sleep?
I watch my stars, I move on with the skies,
And weary all the Planets with mine Eyes.
Shall I seek thy forgotten Birth, and see
What Dayes are spent since thy Nativity?
Didst run with ancient Kishon? canst thou tell
So many yeers as holy Hiddekel?
Thou art not paid in this. I'le leavie more
Such harmles Contributions from thy store,
And dresse my Soul by Thee as thou do'st passe,
As I would do my Body by my Glasse.
What a clear, running Chrystall here I find?
Sure I will strive to gain as clear a Mind.
And have my spirits freed frō dross, made light,
That no base Puddle may allay their Flight.
How I admire thy humble banks! Nought's here,
But the same simple vesture all the yeer.
I'le learn simplicity of Thee, and when
I walk the streets, I will not storme at Men,
Nor look as if I had a mind to crie,
It is my valiant Cloth of Gold, and I.
Let me not live, but I'm amaz'd to see
What a Clear Type thou art of Pietie.
Why should thy Flouds inrich those shores, that sin
Against thy Liberty, and keep thee in?
Thy waters nurse that rude Land wch inslaves
And Captivates thy free, and spacious waves.
Most blessed Tutors! I will learn of Those
To shew my charity unto my Foes,
And strive to do some Good unto the Poor,
As thy streams do unto the Barren shore.
'All This from Thee my Ysca? yes, and more:
I am for many Vertues on thy score.
Trust me thy waters yet: why, wilt not so?
Let me but drink again, and I will go.
I see thy course anticipates my Plea,
I'le haste to God, as Thou dost to the Sea.
And when my eyes in waters drown their beams,
The Pious imitation of thy streames,
May every Holy, happy, hearty Teare
Help me to run to Heav'n, as Thou do'st there.

This is the way I would have thee walk in, if thou doest intend to be a solid, Christian Philosopher. Thou must as Agrippa sayth, Vivere Deum, & Angelos: reject all Things Quae Coelo dissimilia sunt, otherwise thou canst have no Communion with Superiors. Lastly, Unus esto[…] non Solus: Avoid the Multitude, aswell of Passions, as Persons. Now for Authors, I wish thee to trust no moderns, but Michael Sendivow, and that other of Physia Restituta, especially his first Aphonisticall part. The Rest whom I have seen suggest Inventions of their own, such as may passe with the Whymzies of des Chartes or Bovillus his Mathematicall Roses. To conclude, I would have thee know, That every day is Annus Contractus: That every yeer is Dies extensus. Anticipate the yeer in the day, and lose not a day in the yeer. Make use of Indeterminate Agents till thou canst fi[…]de a Determinate One: The Many may wish well, but One onely Loves. Circumferences spread, but Centers contract: so superiors dissolve, and Inferiors coagulate; stand not long in the sun, nor long in the shade: where Extremes meet, there look for Complexions. Learn from thy Errors to be Infallible, from thy Misfortunes to be constant: There is nothing stronger then Perseverance, for it ends in Miracles. I could tell thee more, but that were to puzzle Thee: learn this First, and Thou mayst teach me the Last.

Thus Reader, have I published that knowledge which God gave me, ad fructum Bonae Conscientiae. I have not Busheld my Light, nor buried my Talent in the Ground. I will now withdraw and leave the stage to the Next Actor: Some Peripatetick perhaps, whose sic probo shall serve me for a Comaedie. I have seen scolds laugh'd at, but never admir'd: so he that multiplies Discourse, makes a serious cause, Ridiculous. The onely Antidote to a shrew, is silence: And the best way to convince Fools, is to Neglect Them.

Faelices Animae! Quibus Haec cognoscere primū,
Inque Domos Superas Scandere, Cura fuit.
Credibile est Illos pariter Vitiisque Jocisque
Altius Humanis exeruisse Caput.

Si Tu Iehova, Deus meus, Illuminaveris Me, Lux fient Tenebrae meae.

FINIS.

To his ever honour'd friend, the Learned Author.

SIR,

YOur book now finish't. Let a shallower Pen
Ad these few drops, to your vast Ocean.
Not by my shaddowing praise, t'eclipse the glory
Of your high worth: this book must tell that story,
To truth-beleiving Soules; whose Eagle-eyes
Can penetrate these hidden Mysteries.
But you (thrice honor'd sir) my groveling minde
Have rais'd to higher Pitch, to tell how kinde,
How rare a freind, how deare, how choise a Treasure
My Fates have blest me with, above the measure
Of vulgar thought: how this diviner ray
Of your bright soul, would fill with clearest day
The darkened world: did not earth-shadowing mist.
With thickest clouds, heavens influence resist
But who from envies sordid mire
Is washt, is clad in pure attire
Of innocence; a light shall see,
(unthral'd from errors Sophistry)
Will kindle that magnetick fire,
Which shall concenter, wild desire;
And fix the roving thoughts in one
Inseperate TRIVNION
Heel then disdaine the slymie Earth;
A house too mean for nobler birth,
His heaven-rais'd soul, will then aspire
To bear a part in th'Angels quire.
Dear so, fare well. Let seekers thirsty flames,
Refresht by these your soul-reviving streames,
Eccho you Praise: with thankfull elogies
Your ever-living name immortalize.

SIR, Your own beyond Expresses H. B.