Anthroposophia Theomagica, part 3 of 4

I will now digresse a while, but not much from the purpose, whereby it may appear unto the Reader that the letter is no sufficient Expositor of Scripture, and that there is a great deal of difference between the sound and the sense of the Text Dionysius the Areopagit in his Epistle to Titus gives him this Caveat. Et hoc praeterea Operae & pretium est cognoscere, Duplicem esse Theologorum Traditionem, Arcanam Alteram, ac mysticam: Alteram vero manifestaem. & notiorem. And in his Book of the Eclesiasticall Hierarchie written to Timotheus, he affirms, that in the primitive, Apostolicall times, wherein he also lived, the mysteries of Divinity were delivered partim scriptis, partim non scriptis Institutionibus. Some things he confesseth were written in the Theologicall Books, and such are the Common Doctrinals of the Church now; in which notwithstanding (as Saint Peter saith) there are many things hard to be understood. Some things again Ex Animo in Animum medio quidem intercurrente verbo corporali, sed quod Carnis penitus excederat sensum, Sine literis transfusa sunt. And certainly this Orall Tradition was the Cause that in the subsequent Ages of the Church all the mysteries of Divinity were lost. Nay, this very day there is not one amongst all our School-Doctors, or late Ex-Temporaries that knows what is represented unto us by the outward Element of Water in Baptism. True indeed: They tell us it betokens the washing away of sin, which we grant them, but this is not the full signification for which it was ordained. It hath been the Common errour of all times to mistake signum for signatum, the shell for the Kernell; yet to prevent this, it was that Dionysius wrot his book of the Caelestiall Hierarchie, and especially his Theologia significativa, of which there is such frequent mention made in his works. Verely our Saviour Himself who is blessed for evermore, did sometimes speak in parables, and commanded further that Pearles should not be cast forth unto swine, for it is not given to all men to know the mysteries of the Kingdom of Heaven. Supposing then (as it is most true) that amongst other mysticall speeches contained in Scripture, this of the Garden of Eden, and the Trees in it, is one: I shall proceede to the Exposition of it in some measure, concealing the particulars notwithstanding.

Man in the beginning (I mean the substantiall inward Man) both in, and after his Creation for some short time, was a pure intellectual Essence, free from all fleshly, sensuall Affections. In this state the Anima, or sensitive Nature did not prevail over the spiritual, as it doth now in us. For the superior Mentall part of Man was united to God per Contactum Essentialem, and the Divine light being received in, and conveyed to the inferiour portions of the Soul did mortifie all carnall desires, insomuch that in Adam the sensitive Faculties were scarce at all imployed, the spirituall prevailing over them in him, as they do over the Spirituall now in us. Hence we read in Scripture, that during the state of Innocence he did not know that he was naked: but no sooner eats he of the tree of knowledge but he saw his nakednesse, and was ashamed of it; Wherefore also he hides himself amongst the Trees of the Garden, and when God calls to him, he replies; I heard thy voice in the Garden, and I was afraid because I was naked, and I hid my self. But God knowing his former state, answers him with a Question. Who told thee that Thou wast naked? Hast thou eaten of the tree, whereof I commanded thee thou shouldest not eat? Here we see a Twofold state of Man: his first, and best in the spiritual substantiall union of his Intellectuall parts to God, and the Mortification of his aethereall, sensitive Nature, wherein the fleshly sinfull Affections had their Residence. His second, or his Fall in the eating of the forbidden fruit which did cast asleep his Intellectuall Faculties but did stir up, and exalt the Sensuall. For (sayth the Serpent) God doth know that in the Day you eat thereof, then your eyes shall be opened, and you shall be as Gods knowing Good, and Evill. And when the woman saw that the Tree was good for food, and that it was pleasant to the eyes and a tree to be desired to make one wise: Shee, took of the Fruit thereof, and did eat, and gave also unto her husband, with her, and he did eat; And the Eyes of them both were opened, and they knew that they were naked. Thus we see the sensuall faculties revived in our first Parents, and brought de potentia in actum as the School-men speak, by vertue of this forbidden Fruit. Neither did this Eating suppresse the Intellectuall powers in Adam onely, but in all his Generations after him, for the Influence of this Fruit past together with his Nature into his posterity. We are all born like Moses with a Veil over the Face: This is it, which hinders the prospect of that Intellectuall shining Light, which God hath placed in us; And to tell you a Trueth that concernes all Mankinde, the greatest Mystery both in Divinity and Philosophie is, How to remove it.

It will not be amisse to speake something in this place of the Nature and Constitution of Man, to make that more plaine which already hath been spoken.

As the great World consists of Three parts. the Elementall the Coelestiall and the Spirituall above all which God himselfe is seated in that Infinite, inaccessible Light, which streames from his own Nature; Even so man hath in him his Earthly, Elemental parts, together with the Coelestiall, & Angelical natures, in the Center of all which moves, and shines the Divine Spirit. The sensuall, Coelestiall, aethereall part of Man is that whereby we do move, see, feel, taste, and smell, and have a Commerce with all materiall Objects whatsoever. It is the same in us as in Beasts, and it is derived from Heaven, where it is predominant, to all the inferiour Earthly Creatures. In plain Terms it is part of Anima Mundi, commonly called Anima media, because the Influences of the Divine Nature are conveyed thorough it to the more material parts of the Creature, with which of themselves they have no proportion. By meanes of this Anima Media, or the aethereal Nature: Man is made subject to the Influence of Stars, and is partly dispos'd of by the Coelestial harmony. For this middle spirit (middle I mean between both Extreames, and not that which actually unites the whole together) aswell that which is in the outward Heaven, as that which is in Man, is of a fruitfull insinuating nature, and carried with a strong desire to multiply it self, so that the Coelestiall Form stirs up, and excites the Elementall. For this Spirit is in Man, in Beasts, in Vegetables, in Minerals: and in every thing it is the mediate Cause of Composition and Multiplication. Neither should any wonder that I affirm this spirit to be in Minerals, because the Operations of it are not discerned there. For shall we conclude therefore, that there is no inward Agent that actuats, and specifies those passive, indefinite Principles whereof they are Compounded? Tell me not now of blind Peripateticall Formes, and Qualities. A Form is that which Aristotle could not define substantially, nor any of his followers after Him, and therefore they are not competent Judges of it. But I beseech you, are not the faculties of this Spirit supprest in Man also, when the Organs are Corrupted, as it appeareth in those that are blind? But notwithstanding the Eye onely is destroyed, and not the Visible power, for that remaines, as it is plain in their dreams. Now this vision is performed by a reflection of the Visuall Radii in their inward, proper Cell: For Nature imployes her gifts only where she findes a Conveniencie, and fit disposition of Organs, which being not in Minerals we may not expect so clear an Expression of the naturall powers in them. Notwithstanding in the Flowers of severall vegetables (which in some sort represent the Eyes) there is a more Subtile, acute perception of heat and cold, and other Coelestiall Influences then in any other part. This is manifest in those Herbs which open at the Rising, and shut towards the Sunset: which motion is caused by the spirit being sensible of the Approach and departure of the Sun; For indeed the Flowers are (as it were) the spring of the Spirit, where it breaks forth, and streames, as it appears by the Odours that are more Coelestiall, and Comfortable there. Again, this is more evident in the Plantanimals, as the Vegetable Lamb, the Arbor Casta, and severall others. But this will not sink with any, but such as have seen this Spirit separated from his Elements, where I leave it for this time.

Next to this Sensuall Nature of Man is the Angelicall, or rationall Spirit. This Spirit adheres somtimes to the Mens or superior portion of the Soul, and then it is filled with the Divine light, but most commonly it descends into the aethereal inferior portion, which Saint Paul calls Homo animalis, where it is altered by the Coelestial influences, and diversly distracted with the irregular Affections, and passions of the sensuall Nature.

Lastly, above the Rationall Spirit is the Mens, or Intelligentia abscondita, commonly called Intellectus illustratus, and of Moses spiraculum Vitarum. This is that Spirit which God himself breathed into Man, and by which Man is united again to God Now as the Divine light flowing into the Mens, did assimilate and convert the inferiour portions of the soul to God; so on the Contrary the Tree of Knowledge did obscure, and darken the superiour portions, but awak'd and stir'd up the Animal sinfull Nature. The sum of all is this. Man as long as he continued in his union to God knew the Good onely, that is, the Things that were of God: but assoon as he stretched forth his hand, and did Eat of the forbidden fruit that is, the Anima media, or Spirit of the greater world, presently upon his disobedience and transgression of the Commandment, his Vnion to the Divine Nature was dissolved, and his Spirit being united to the Spirit of the world, he knew the Evil onely, that is the things that were of the world. True it is, he knew the Good and the Evil, but the Evil in a far greater measure then the Good.

Some sparks of Grace were left, and though the perfection of Innocence was lost upon his Fall from the Divine Light, yet Conscience remained still with him, partly to direct, partly to punish. Thus you see that this Anima Media or middle Spirit is figured by the Tree of knowledge, but he that knows why the Tree of Life is sayd to be in the middest of the Garden, and to grow out of the Ground, will more fully understand that which we have spoken. We see moreover that the Faculties ascribed to the Tree of Knowledge are to be found onely in Middle Nature. First, it is said to be a Tree to be desired to make one wise, but it was Fleshly sensuall Wisdom, the Wisdom of this world, and not of God. Secondly it is sayd to be good for Food, and pleasant to the Eyes: So is the Middle Nature also; For it is the onely Medicine to repair the Decayes of the Natural Man, and to continue our Bodies in their primitive strength, and Integrity.

Lastly, that I may speak something for my self: This is no new unheard of fansie, as the understanding Reader may gather out of Trismegistus. Nay, I am verily of opinion, that the Egyptians received this knowledge from the Hebrews who lived a long time amongst them, as it appears out of Scripture, and that they delivered it over to the Graecians. This is plain out of Iamblichus in his Book de Mysteriis, where he hath these words. Contemplabilis in se Intellectus Homo, erat quondam Deorum Contemplationi conjunctus: deinde vero alteram ingressus est Animam, circa humanam Formae Speciem contemperatam, atq, propterea in ipso Necessitaetis, Fatique Vinculo est alligatus. And what els I beseech you, is signified unto us in that poeticall Table of Prometheus? That he should steal a certain fire from Heaven, for which Trespasse afterwards, God punished the World with a great many Diseases, and Mortality.

But some body may reply: Seeing that God made all Things very Good, as it appears in his Review of the Creatures on the sixth day; how could it be a sin in Adam to eat that which in it self was good? Verily the sin was not grounded in the Nature of that which he did eate, but it was the Inference of the Commandment, in as much as he was forbidden to eate it. And this is that which Saint Paul tells us, That he had not known sin, had it not been for the law; And again in another place, The strength of sin is the law. But presently upon the Disobedience of the first Man, and his Transgression of the Commandement the creature was made subject to Vanity: For the curse followed, and the impure seedes were joyned with the pure, and they reigne to this hour in our bodies, and not in us alone, but in every other Naturall Thing. Hence it is we reade in scripture, That the Heavens themselves are not clean in his sight. And to this alludes the Apostle in that speech of his to the Colossians, That it pleased the Father to reconcile all things to himself by Christ, whether they be things in Earth or Things in Heaven. And here you are to observe that Cornelius Agrippa mistook the act of Generation for Original sin, which indeed was the Effect of it, and this is the onely point wherein he hath miscarried.

I have now done, onely a word more concerning the Situation of Paradise, and the rather because of the diversity of Opinions concerning that solace and the Absurdity of them. Saint Paul in his second Epistle to th Cori[…]thians discovers it in these words. I knew a Man in Christ above fourteen years ago (whether in the Body, or out of the Body I cannot tell, God knoweth:) such an One caught up to the Third Heaven. And I knew such a Man (whether in the body, or out of the body I cannot tell, God knoweth) how that he was caught up into Paradise. Here you see that Paradise and the third Heaven are convertible Terms, so that the one discovers the other. Much more I could have sayd concerning the Tree of knowledge, being in it self a large, and very mysticall subject but for my part I rest contented with my own particular apprehension, and desire not to inlarge it any further: Neither had I committed this much to paper, but out of my love to the trueth and that I would not have these thoughts altogether to perish.

You see now, if you be not durissimae Cervicis Homines, how man fell, and by Consequence you may guesse by what means he is to rise. He must be united to the Divine light from whence by disobedience he was separated. A Flash, or Tincture of this must come, or he can no more discern things spiritually, then he can distinguish Colours naturally without the light of the Sun. This light descends, and is united to him by the same Meanes as his Soul was at first. I speak not here of the Symbolicall exteriour Descent from the Prototypicall-planets to the Created spheres and thence in Noctem Corporis: but I speak of that most secret and silent Laps of the Spirit per Formarum naturalium Seriem, and this is a mystery not easily apprehended. It is a Cabalisticall maxime, Nulla res spiritualis descondens inferius operatur sine Indumento. Consider well of it with your selves, and take heed you wander not in the Circumference. The Soul of Man whiles she is in the Body, is like a Candle shut up in a darkLanthorn, or a Fire that is almost stifl'd for want of Aire. Spirits (say the Platonicks) when they are in sua patriâ, are like the Inhabitants of green Fields, who live perpetually amongst Flowers, in a Spicie oderous Aire: but here below, in Sphaerâ Generationis, They mourn because of darknesse, and solitude, like people lock'd up in a Pesthouse. Hinc metuunt, cupiuntque dolent, &c. This is it makes the Soul subject to so many Passions, to such a Proteus of humors. Now she flourishes, now she withers, now a smile, now a tear: And when she hath play'd out her stock, then comes a Repetition of the same fancies, till at last she cries out with Seneca, Quousque eadem? This is occasioned by her vast, and infinite Capacity, which is satisfied with nothing but God, from whom at first she descended. It is miraculous to consider how she struggles with her Chaines when Man is in Extremity, how she falsisies with Fortune; what pomp, what pleasure, what a Paradise doth she propose to her self? she spans Kingdoms in a Thought, and injoyes all that inwardly, which she misseth outwardly, In her are patterns and Notions of all things in the world. If she but fancies her self in the midst of the Sea, presently she is there, and hears the rushing of the Billowes: she makes an Invisible voyage from one place to another, and presents to her self things absent, as if they were present. The dead live to her, there is no grave can hide them from her thoughts. Now she is here in dirt and mire, and in a trice above the Moon:

Celsior exurgir pluviis, auditque ruentes
Sub pedibus Nimbos, & caeca Tonitrua calcat.

But this is Nothing. If she were once out of the Body, she could act all that, which she imagin'd in momento (saith Agrippa) quicquid eupit, assequeretur. In this state she can movere Humores majoris Animalis, make general Commotions in the Two sphaeres of Aire, and water, and alter the Complexions of Times. Neither is this a Fable, but the unanimous Tenent of the Arabians, with the two princes Avicebron, and Avicen. She hath then an absolute power in miraculous, and more then naturall Transmutations. She can in an Instant transfer her own, vessell from one place to another, She can (per unionem cum virtute. universali) infuse, and communicate her thoughts to the Absent, be the distance never so great; Neither is there any thing under the Sun but she may know it, and remaining onely in one place, she can acquaint her self with the Actions of all places whatsoever. I omit to speak of her Magnet, wherewith she can attract all things as well Spirituall, as naturall. Finally, Nullum opus est in totâ Naturae serieatam arduum, tam excellens, tam deni q; miraculosum, quod Anima humana Divinitatis suae Originem consecute, Quam vocant Magi Animam stantem, & non Cadentem, propriis viribus, absque omni Externo Adminiculo non queat efficere. But who is he inter tot millia Philosophantium, that knows her Nature substantially, and the genuine, specificall use thereof? This is Abraham's secretum magnum, maxime mirable, & occultissimum sex Annulis sigillatum, & ex eis exeunt Ignis, Aqua, & Acr, Quae dividuntur in Mares, & Foeminas. We should therefore pray continually. That God would open our Eyes, whereby we might see to imploy that Talent, which he hath bestowed upon us, but lyes buried now in the ground, and doth not fructifie at all. He it is, to whom we must be united Contactu Essentiali, and then we shall know all things revelatâ facie, per claram in Divino Lumine Visionem. This Influx from Him is the true, proper Efficient of our Regeneration, that [non-Latin script] of Saint John, the seed of God which remaines in us. If this be once obtained, we need not serve under Aristotle or Galen, nor trouble our selves with foolish Vtrums and Ergos, for his Unction will instruct us in all things. But indeed the Doctrine of the Schoolmen which in a manner makes God and Nature Contraries, hath so weakened our Confidence towards Heaven, that we look upon all Receptions from thence, as Impossibilities. But if things were well weighed, and this Cloud of Tradition remov'd, we should quickly finde that God is more ready to give, then we are to receive. For He made Man (as it were) for his Play-fellow, that he might survey and examin his works. The inferior Creatures he made not for themselves, but his own Glory: which glory he could not receive from any thing so perfectly as from Man, who having in him the Spirit of discretion, might judge of the Beauty of the Creature, and consequently praise the Creatour. Wherefore also God gave him the the use of all his works, and in Paradise how familiar is He, or rather how doth he play with Adam? Out of the Ground (sayth the Scripture) the Lord God formed every Beast of the Field, and every fowl of the air, and brought them unto Adam to see what he would call them, and whatsoever Adam called every living Creature, that was the Name thereof. These were the Books which God ordained for Adam, and for us his Posterity, not the Quintessence of Aristotle, nor the Temperament of Galen the Anti-Christ. But this is irritare Crabones: Now will the Peripateticks brand me with their Contra `Principia and the School-Divines with a Tradatur satanae. I know I shall be hated of most for my paines, and perhaps scoff'd at like `Pythagoras in Lucian. Quis emet Eugenium? Quis super Hominem esse vult? Quis scire Vniversi Harmoniam; & reviviscere denuò? But because, according to their own Master, [non-Latin script], and that an Affirmative of this Nature cannot fall to the Ground with a Christian, I will come to my Oath. I do therefore protest before my glorious God, I have not written this out of malice, but out of zeal and Affectito the Trueth of my Creatour. Let them take heed then, least whiles they contemn mysteries, they violate the Majesty of God in his Creatures, and trample the Bloud of the Covenant under Foot. But shall I not be counted a Conjurer, seeing I follow the Principles of Cornelius Agrippa, that grand Archimagus, as the AntiChristian Jesuits call Him? He indeed is my Author, and next to God I owe all that I have unto Him. why should I be asham'd to confesse it? He was, Reader, By Extraction, Noble. By Religion a Protestant, as it appeares out of his own writings, besides the late, but malicious Testimony of Fromondus, a learned Papist. For his Course of Life, a Man famous in his Person both for Actions of war, and peace. A Favorit to the greatest Princes of his Time, and the just wonder of all learned men. Lastly He was One, that carried himself above the Miseries he was born to, and made fortune know, Man might be her Master. This is answer enough to a few Sophisters, and in defiance to all Calumnies thus I salute his Memory.