Anthroposophia Theomagica, part 2 of 4

I am now to speak of the Water. This is the first Element we read of in Scripture, the most Ancient of Principles, and the Mother of all Things amongst visibles; without the meditation of this the Earth can receive no blessing at all, for Moysture is the proper Caus[…] of Mixture and Fusion. The water hath severall Complexions according to the severall parts of the Creature; Here below, and in the Circumference of all things it is volatil, crude, and raco. For this very Cause Nature makes it no part of her provision, but she rectifies it first, exhaling it up with her Heat, and then condensing it to Rains and Dews, in which State she makes use of it for Nourishment. Some where it is Interior, vitall, and Coelestiall, exposed to the Breath of the first Agent, and stirred with Spirituall, aeternaell Windes. In this Condition it is Natures Wanton, Foemina Satacissima as One calls it. This is that Psyche of Apuleius, and the Fire of Nature is her Cupid. He that hath seen Them both in the same Bed, will confesse that love rules All. But to speak something of our Common Elemental water. It is not altogether Contemptible, there are hidden Treasures in it, but so inchanted we can not see them, for all the Chest is transparent. Spiritus Aquae Invisibilis congelatus melior est quam Terra Universa, saith the noble, and learned Sendivow. I doe not advice the Reader to take this Phlegm to task, as if he could Extract a Venus from the Sea, but I wish him to study water, that he may know the Fire.

I have now handled the Two Elements, and more I cannot finde: I know the Peripateticks pretend to four, and with the help of their Masters Quintessence to a fift Principle. I shall at leysure diminish their stock, but the thing to be now spoken of, is Air. This is no Element, but a Certain miraculous Hermaphrodit, the Caement of two worlds, and a Medley of Extremes. It is natures Common Place, her Index, where you may finde all that ever she did, or intends to do. This is the worlds Panegrick: The Excursions of both Globes meet here, and I may call it the Rendezvouz. In this are innumerable Magicall Forms of Men and Beasts, Fish and Fowle, Trees, Herbs, and all Creeping Things This is Mare Rerum invisibilium, for all the Conceptions in sinu superioris Naturae wrap themselves in this Tiffany, before they imbark in the shell. It retaines the species of all Things whatsoever, and is the Immediate Receptacle of Spirits after Dissolution, whence they passe to a Superior Limbus. I should amaze the Reader if I did relate the severall offices of this Body but it is the Magicians Backdoor, and none but Friends come in at it. I shall speak nothing more, onely This I would have you know: The Air is Corpus vitae spiritus nostri sensitivi, our Animal Oyl, the Fuell of the Vital, Sensual fire, without which we cannot subsist a Minute.

I am now come to the Fourth, and last substance, the Highest in Scalâ Naturae. There is no Fift principle, no Quintessence as Aristotle dream'd but God Almighty. This Fourth Essence is a moyest, silent Fire. This Fire passeth thorough all things in the world, and it is Natures Chariot, in this she rides, when she moves this moves, and when she stands this stands, like the wheeles in Ezekiel whose Motion depended on that of the spirit. This is the Mask, and skreen of the Almighty, wheresoever he is, this Traine of Fire attends Him. Thus he appears to Moses in the Bush, but it was in Fire. The Prophet sees him break out at the North, but like a Fire catching it self. At Horeb he is attended with a mighty strong winde rending the Rocks to pieces, but after this comes the Fire, and with it a still small voice. Esdras also defines Him a God, whose Service is Conversant in Winde, and Fire. This Fire is the vestiment of the Divine Majesty, his Back-parts which he shewed to Moses, but his naked, Royall Essence none can see, and Live; The Glory of his presence would swallow up the Naturall man, and make him altogether spirituall. Thus Moses his Face, after conference with him, shines, and from this small Tincture we may guesse at our Future Estate in the Regeneration. But I have touch'd the Veyle, and must returne to the outer Court of the Sanctuary,

I have now in some measure performed that which at first I promised, an Exposition of the world and the parts therof; But in respect of my affectiō to Truth and the dominion I wish Her, I shallbe somwhat more particular in the Examination of Nature, and proceed to a further Discovery of her Riches. I advise the Reader to be diligent, and curious in this subsequent part of the Discourse, That having once attained to the Fundamentalls of Science, he may the better understand her superstructures.

Know then, that every Element is threefold, this Triplicity being the expresse Image of their Author, and a Seale he hath laid upon his Creature, There is nothing on Earth though never so simple, so vile, and abject in the sight of man, but it beares witnesse of God even to that abstruse Mystery, his Vnity and Trinity. Every Compound whatsoever is Three in One and One in Three. The basest Reptill even in his outward Symmetrie testifies of his Author, his severall proportions answering to their aeternall superior Prototype. Now Man hath the use of all these Creatures, God having furnished him with a living Library wherein to imploy himselfe; But he neglecting the works of his Creator, prosecutes the Inventions of the Creature; Laps up the Vomits of Aristotle and other illiterate Ethnicks, Men as concerning the Faith, Reprobate, and in the Law of Nature alltogether unskillful, Scribling Blasphemous Atheists, Quorum Animas (as Agrippa hath it) distraht, & torqueri audiunt; vident q; Inferi. He is much troubled at those Mysteries of the Trinity and the Incarnation, one Denies, another Grants them: But if they did once see the Light of Nature, they might find those Mysteries by Reason, which are now above their Faith. When I speake of a Naturall Triplicity, I speake not of Kitchen-stuffe, those three Pot - Principles Water, Oyle and Earth, But I speake of Caelestiall hidden Natures, knowne only to absolute Magicians, whose eyes are in the Center, not in the Circumference, and in this sence every Element is Threefold. For example, there is a threefold Earth, first there is terra Elementaris, then there is terra C aelestis, and lastly, terra spiritualis, The Influences of the spirituall Earth by mediation of the caelestiall are united to the terrestiall, and are the true Cause of Life and Vegetation. These Three are the Fundamentalls of Art and Nature. The First is a visible, Tangible substance, pure, fixed, and Incorruptible: of Quality Cold, but by Application of a Superior Agent, Drie, and by Consequence a fit Receptacle of Moysture. This is Aleph Creatum, the true Terra Adama, the Basis of every Building in Heaven, and Earth. It answers to God the Father, being the Naturall Foundation of the Creature, as He is the Supernaturall: without this Nothing can be perfected in Magick. The Second Principle is the infallible Magnet, the Mystery of Union. By this all Things may be attracted whether Physicall, or Metaphysicall, be the distance never so great. This is Jacobs Ladder: without this there is no Ascent, or Descent either Influentiall, or Personall. The Absence of This I conceive to be that Gulph between Abraham, and Dives. This answers to God the Son, for it is That which mediates between Extremes, and makes Inferiors and Superiors communicate. But there is not One in ten thousand knows either the Substance, or the use of this Nature. The third Principle is properly no Principle, It is not Ex Quo, but per Quod omnia. This can do all in all, and the Faculties thereof are not to be exprest. It answers to the Holy Ghost, for amongst Naturalls it is the onely Agent, and Artificer. Now He that knows these three perfectly with their severall Graduations, or annexed Links, which differ not in Substance, but Complexion: He that can reduce their impurities to one sincere Consistence, and their Multiplicities to a Spirituall. Essentiall simplicity, he is an absolute compleat Magician, and in full possibility to all strange, miraculous Performances. In the second place you are to learn, that Every Element is two fold. This Duplicity, or Confusion is that Binarius whereof Agrippa in Scalis Numerorum, as also both himself and Trithemius in their Epistles. Other Authors who dealt in this Science, were Pragmaticall Scriblers, and understood not this Secretum Tenebrarum. This is it in which the Creature praevaricates, and falls from his first Harmonicall Vnity. You must therefore subtrahere Binarium, and then the Magicians Ternarius may be reduced per Quaternarium in Monaden Simplicissimam, and by Consequence in Metaphysicam cum supremâ Monade vnionem.

The Sun, and Moon, are two Magicall principles, the One active, the other passive, this Masculine, that Eoeminine. As they move, so move the wheeles of Corruption, and Generaion: They mutually dissolve, and compound but properly the moon is Organum Transmutationis inferioris materiae. These Two Luminaries are multiplied and fructifie in every one particular Generation. There is not a Compound in all Nature but hath in it a little Sun, and a little Moon. The little Sun is Filius solis Coelestis, The little Moon is Filia Lunae Coelestis. What offices soever the two great Luminaries perform for the Conservation of the great world in Generall, These two little Luminaries perform the like for the Conservation of their small Cask, or Microcosm in particular. They are Mimulae Majoris Animalis, Heaven and Earth in a lesser Character. God like a wise Architect, sits in the Center of All, repaires the Ruines of his Building, composeth all Disorders, and continues his Creature in his first, primitive Harmony. The Invisible, Centrall Moon is Iela illa rivosa, & Multifontana, at whose top sit Iove, and Iuno In a Throne of Gold, Juno is an incombustible, Eriternall Oyl, and therefore a fit Receptacle of Fire. This Fire is her Jove, the little Sun we spoke of formerly. These are the true Principles of the stone, these are the Philosophers Sol & Luna, not Gold and Silver, as some Mountebanks, and Carbonadoes would have it. But in respect I have proceeded thus far, I will give you a true Receipt of the Medicine. Rc. L[…]ni Coelestis partes decem, Separetur Masculus a Faeminâ, vterque porro à Terrá suâ physicae tamen & citra omnem violentiam Separata proportione debitâ, harmonicâ, & vitali conjungs: statim q;; Anima descendens a sphaerâ pyroplastica, mortuum suum, & relictum Corpus amplexis mirisico restaur abit; Conjuncta foreantur Igne naturali imperfectum matrimonium spiritus, & Corporis. Procedas Artisicio vulcanico-Magico quousque exaltentur in Quintam Rotam Metaphysicam. Haec est Illa, de Quâ tot scribillarunt, tam Pauci noverunt, Medicina.

It is a strange thing to consider, That there are in Nature incorruptible, immortall principles. Our ordinary Kitchin Fire, which in some measure is an Enemy to all compositions, notwithstanding doth not so much destroy, as purifie some parts. This is clear out of the Ashes of Vegetables, for although their weaker exterior Elements expire by violence of the fire, yet their Earth cannot be destroyed, but Vitrified. The Fusion, and Transparency of this substance is occasioned by the Radicall moysture or Seminall water of the Compound. This water resists the fury of the Fire, and cannot possibly be vanquished. In huo Aquâ (sayth the learned Severino) Rosa latet in Hiemo. These two principles are never separated for Nature proceedes not so far in her Dissolutions. When Death hath done her worst, there is an Vnion between these two, and out of them shall God rise us at the last day, and restore us to a spirituall constitution. Besides there remaines in them that primitive, universall Tincture of the Fire: this is still busie after Death, brings nature again into Play, produceth wormes, and other inferiour Generations. I do not conceive there shall be a Resurrection of every Species, but rather their Terrestiall parts together with the Element of Water (for there shall be no more Sea) shall be united in one mixture with the Earth and fix'd to a pure, Diaphanous substance. This is Saint Johns Chrystallgold, a Fundamentall of the new Jerusalem, so called not in respect of Colour, but constitution. Their Spirits I suppose, shall be reduced to their first Limbus, a sphaene of pure, ethereall fire like rich Eternall Tapestry spread under the Throne of God. Thus Reader, have I made a plenary, but short Inquisition into the Mysteries of Nature. It is more then hitherto hath been discovered, and therefore I expect the more Opposition. I know my Reward is Calumnie, but he that hath already condemn'd the Vanity of Opinion, is not like to respect that of Censure. I shal now put the Creatures to their just use, and from this shallow Contemplation ascend to Mine, and their Author.

Lord God! This was a stone,
as hard as any One
Thy Laws in Nature fram'd:
'Tis now a springing Well,
and many Drops can tell,
Since it by Art was tam'd.

My God! my Heart is so,
'tis all of Flint, and no
Extract of Teares will yeeld:
Dissolve it with thy Fire,
that something may aspire,
And grow up in my Field.

Bare Teares Ile not intreat,
but let thy Spirits seat
Upon those Waters bee,
Then I new form'd with Light
shall move without all Night,
Or Excentricity.

It is requisite now, if we follow that Method which God himself is Author of, to examine the Nature, and Composition of Man, having already describ'd those Elements, or principles whereof he was made, and consists, Man, if we look on his materiall parts, was taken out of the great world, as woman was taken out of Man. I shall therefore to avoyd repetitions, refer the Reader to the former part of this Discourse, where if things be rightly understood, he cannot be ignorant in his materiall Frame, or Composure. We read in Genesis that God made him out of the Earth; This is a great Mystery: For it was not the common `Pot-clay, but an other thing and that of a far better nature. He that knowes this, knowes the subject of the Philosophicall medicine, and by consequence what destroyes or preserves the Temperament of Man, In this are Principles homogeneall with his life, such as can restore his Decayes and reduce his Disorders to a Harmony. They that are ignorant in this point, are not competent Judges of Life and Death, but Quacks and Piss-pot Doctors. The learned Arias Montanus calls this matter Multiplicis Terrae particula singularis, If these words be well examined, you may possibly find it out, and so much for his Body. His Soule is an Essence not to be found in the Texture of the great world & therfore meerly Divine & Supernaturall. Montanus calls it divini spiritus aura, & vitae Divinae Halitus, He seemes also to make the Creation of Man a little Incarnation, as if God in this worke had multiplyed himselfe. Adam (saith he) received his Soule exadmiranda singulari q; Dei Inspiratione, & ut sic loqui sit fas, Fructificatione. S. Luke also tells us the same thing For he makes Adam the son of God, not in respect of the exterior Act of Creation, but by way of Descent; and this S. Paul confirmes in the words of Aratus, For we also are his Generation. The Soul of man consists cheifly of two Portions Ruach, and Nephes, inferior and superior, the superior is Masculine and Eternall, the inferior Foeminine and Mortall. In these two consists our spirituall generation. Vt autem in Coeteris animantibus, atque etiam in ipso homine Maris ac Foeminae conjunctio Fructum propagationemq, spectabat naturae singulorum dignam: ita in homine ipso illa Maris ac Foeminae interior, arcanaque societas, hoc est animi atque animae Copulatio ad fructum vitae Divinae idoneum producendum comparabatur. Atque huc illa Arcana benedictio & faecunditas concessa, huc illa declarata Facultas & monitio spectat, Crescite, & multiplicamini, & replete Terram, & subjicite illam, & Dominamini. Out of this and some former passages, the understanding Reader may learn, That Marriage is a Comment on Life, a meer Hieroglyphick, or outward representation of our inward vitall Composition. For Life is nothing els but an Vnion of Male and Foemale Principles, and he that perfectly knowes this secret, knowes the Mysteries of Marriage, both Spirituall and Naturall, and how he ought to use a Wife. Matrimony is no ordinary triviall busines, but in a moderate sence Sacramentall. It is a visible signe of our invisible Vnion to Christ, which S. Paul calls a Great mystery, and if the thing signified be so Reverend, the signature is no ex tempore, contemptible Agend. But of this elsewhere. When God had thus finished his last, and most excellent Creature, he appointed his Residence in Eden, made him his Vice-Roy, and gave him a full jurisdiction over all his Works; That as the whole man consisted of Body, and Spirit, so the Inferiour Earthly Creatures might be subject to the one, and the superiour intellectuall Essences might minister to the other. But this Royalty continued not long for presently upon his preferment there was a Faction in the Heavenly Court, and the Angels scorning to attend this piece of Clay, contrived how to supplant him. The first in this plot was Lucifer, Montanus tells me his name was Hilel. He casts about to Nullifie that which God had Inacted, that so at once he might overreach him and his Creature. This Pollicy he imparts to some others of the Hierarchy, and strengthens himself with Conspirators. But there is no Counsel against God. The mischief is no sooner hatched but he and his Confederates are expell'd from Light to Darknesse, and thus Rebellion is as the sinne of Witchcraft, a Witch is it Rebel in Physicks, and a Rebell is a Witch in Polliticks: The one acts against Nature, the other against Order, the Rule of it: But both are in League with the divel as the first Father of discord and sorcerie. Satan being thus ejected, as the condition of Reprobates is, became more hardned in his Resolutions, and to bring his malice about, arrives by permission at Eden. Here he makes Woman his Instrument to tempt Man, and overthrowes him by the same Meanes that God made for an help to him. Adam having thus transgrest the Commandement, was exposed to the Lash, and in him his Posterity. But here lyes the Knot: How can we possibly learn his Disease, if we know not the immediate Efficicent of it? If I question our Divines what the Forbidden Fruit was, I may be long enough without an answer, Search all the School-men from Ramus to Peter Hispan, and they have no Logick in the point. What shall we do in this case? To speak any thing contrary to the sling of Aristotle (though perhaps we hit the mark) is to expose our selves to the common Hue; But in respect I prefer a private Trueth to a publick Errour, I will proceed. And now Reader Arrige Aures, come on without prejudice, and I will tell thee that which never hitherto hath been discovered.

That which I now write must needs appeare very strange, and Incredible to the common man, whose knowledg sticks in the Barke of Allegories, and Mysticall speeches, never apprehending that which is signified by them unto us. This I say must needs sound strange, with such as understand the Scriptures in the Litterall plaine sence, considering not the scope and Intention of the Divine spirit, by whom they were first penned and delivered. Howsoever Origen being Vnus de multis, and in the judgement of many wise men, the most learned of the Fathers, durst never trust himselfe in this point, But alwaies in those Scriptures where his Reason could not satisfie, concluded a Mystery.

Certainly if it be once granted (as some stick not to affirm) that the Tree of knowledge was a Vegetable, and Eden a Garden; it may be very well inferred, that the tree of life being described in eodem Genere, as the School-men expresse it, was a Vegetable also. But how derogatory this is to the power of God, to the Merits, and Passion of Jesus Christ, whose Gift eternall life is, let any indifferent Christian judge. Here then we have a certain intrance into Paradise, where we may search out this tree of knowledge, and (happily) learn what it is. For seeing it must be granted, that by the tree if life is figured the Divine Spirit (for it is the Spirit that quickeneth, and shall one Day translate us from Corruption to Incorruption) it will be no indiscreet Inference on the Contrary, that by the tree of knowledge is signified some sensuall Nature repugnant to the Spirituall, wherein our worldly sinfull Affections, as lust, anger, and the rest have their seat, and predominate.