According to Paracelsus, Archaeus is the Inner Man. The magnetic nature of Archaeus attracts or repels other sympathetic or antipathetic forces belonging to the same plane. The number of diseases of unknown aetiology is far greater than those brought about mechanical causes, and for such diseases our physicians know no cure because, not knowing the causes, they cannot remove them. Medicine is much more an art than a science, and the best medico does the least harm. Mumia is the vehicle of Archaeus and the Elixir of Life. The remedy of all diseases or injuries that may affect the visible form dwell within the invisible body, because the latter is the seat of the power that infuses life into the former, without which the former would be dead and decaying. Mumia acts from one living being directly upon another. Cures performed by its power are effective and safe. But such cures are not understood by the vulgar because they are the results of the action of invisible entities, and what is invisible cannot be comprehended by the ignorant. Sympathetic cure is the transplantation of a disease from a human to an animal or plant that is healthy and strong. Conversely, a disease cured in one person will appear in another; and love between two persons of the opposite sex may thus be created, and magnetic links be established between persons living at distant places, because there is only one Universal Principle of Life, and by its power all beings are sympathetically connected.
Drawing on the whole range of relevant manuscript and printed sources, Charles Webster considers Paracelsus's life and works, explores his advocacy for total reform of the clerical, legal, and medical professions, and describes his precise expectations for the Christian church of the future.
From the recovery of ancient ritual magic at the height of the Renaissance to the ignominious demise of alchemy at the dawn of the Enlightenment, Mark A. Waddell explores the rich and complex ways that premodern people made sense of their world. He describes a time when witches flew through the dark of night to feast on the flesh of unbaptized infants, magicians conversed with angels or struck pacts with demons, and astrologers cast the horoscopes of royalty. Ground-breaking discoveries changed the way that people understood the universe while, in laboratories and coffee houses, philosophers discussed how to reconcile the scientific method with the veneration of God. This engaging, illustrated new study introduces readers to the vibrant history behind the emergence of the modern world.
Philippus Aureolus Theophrastus Bombast von Hohenheim, who called himself Paracelsus, stands at the cusp of medieval and modern times. A contemporary of Luther, an enemy of the medical establishment, a scourge of the universities, an alchemist, an army surgeon, and a radical theologian, he attracted myths even before he died. His fantastic journeys across Europe and beyond were said to be made on a magical white horse, and he was rumored to carry the elixir of life in the pommel of his great broadsword. His name was linked with Faust, who bargained with the devil. Who was the man behind these stories? Some have accused him of being a charlatan, a windbag who filled his books with wild speculations and invented words. Others claim him as the father of modern medicine. Philip Ball exposes a more complex truth in The Devil's Doctor—one that emerges only by entering into Paracelsus's time. He explores the intellectual, political, and religious undercurrents of the sixteenth century and looks at how doctors really practiced, at how people traveled, and at how wars were fought. For Paracelsus was a product of an age of change and strife, of renaissance and reformation. And yet by uniting the diverse disciplines of medicine, biology, and alchemy, he assisted, almost in spite of himself, in the birth of science and the emergence of the age of rationalism. "Ball produces a vibrant, original portrait of a man of contradictions:" - Publishers Weekly
A Karger 'Publishing Highlights 1890-2015' title This 2nd, revised edition is still the reference work available in print and electronically on Paracelsus by the Paracelsus authority. Furthermore, it makes a very good read. See also Pagel's last book The Smiling Spleen on Paracelsianism as a historical phenomenon. '...a work in the brilliant tradition of biographical research ... even the casual reader will be impressed to learn that, four centuries ago, the man who had the courage to burn in public the writings of Avicenna, recognised pulmonary disease in miners as an occupational hazard, cretinism and goitre as endemic in certain areas, and chorea and hysteria as manifestations of disease, not demonic possession.' The Lancet
Simple, safe, and effective herbal home remedies for women of all ages! From menstruation to menopause, learn how to prepare natural treatments for acne, PMS, morning sickness, hot flashes, yeast infections, and more. For centuries women have turned to herbs to cope with a wide variety of health problems and conditions. Comprehensive and easy-to-use, Herbal Healing for Women explains how to create remedies—including teas, tinctures, salves, and ointments—for the common disorders that arise in the different cycles of a woman's life. Covering adolescence, childbearing years, pregnancy and childbirth, and menopause, Rosemary Gladstar teaches how herbs can be used to treat the symptoms of conditions such as acne, PMS, morning sickness, and hot flashes. A complete women's health-care manual, Herbal Healing for Women discusses: -common disorders and the herbs that are effective for treating them -how to select and store herbs -preparation of hundreds of herbal remedies -an alphabetical listing of herbs, including a brief description of the herb, the general medicinal usage, and when necessary, warnings about potential side effects. By explaining the properties of specific herbs and the art of preparation, Rosemary Gladstar demonstrates not only how to achieve healing through herbs but good health as well.
Part 1. Mystery is the negation of common sense, just as metaphysics is a kind of poetry. Ten axiomatic propositions of eastern philosophy. Part 2. There are two kinds of seership, spiritual and sensuous. Spiritual seership is pellucid vistas of cosmic splendour; sensuous, hazy glimpses of Truth distorted by matter. Part 3. The exercise of Will-power is the highest form of prayer, followed by an instant response. Eight Vedantic precepts of man’s mystic powers, and their appellations. Part 4. An illusionary “double” or doppelganger can be projected to any location. There are three kinds of “doubles” or astral bodies. Part 5. Feats and wonders by learned thaumaturgists, skilled in occult science. Conjuration, ceremonies, circle-making, and incense-burning are as ridiculous as they are useless. Part 6. The adept-magician can release the astral soul from the cremated remains and thus facilitate the withdrawal of the astral soul of the deceased, which otherwise might remain stupefied for an indefinite period within the ashes. Part 7. The disappearance from sight of a flame, symbol of Divine Light, does not imply its actual extinction. The spirit of the flame is inextinguishable. Part 8. Pure Buddhism possesses all the breadth that can be claimed from a doctrine, at once religious and scientific. Its tolerance excites the jealousy of none. Part 9. Magnetism is the alphabet of magic. The glorified human spirit is far more beauteous than its physical capsule. Part 10. The Todas resemble the statue of the Grecian Zeus, in majesty and beauty of form. Part 11. Shamanism is the heathenism of Mongolia, and one of the oldest religions of India. In is an offshoot of primitive theurgy, a practical blending of the visible with the invisible world. Part 12. The philosopher’s stone is no stone, it is Triune Unity and the end of all philosophers. Man is also a stone, potentially, a living foundation upon which he can build a temple, pure as flaming diamond, fit for his Higher Self to shine through him and become a beneficent power on earth. Part 13. The longevity of Lamas and the Talapoins of Siam is proverbial. Part 14. To deride wonders is easy; to explain them, troublesome; to dissect scientifically, impossible. How the brave warrior’s feet proved less nimble than his tongue. Part 15. Shamanism and its spirit-worship, is the most despised of all surviving religions. Still, many Russians are convinced of the Shamans’ supernatural powers. Part 16. The Kurdish rites and doctrines are purely magical and magian. They unify the mysticism of the Hindu with the practices of the Assyrio-Chaldean magians. Part 17. The plastic power of imagination, when impregnated with the potentiality of good or bad, generates a current which attaches itself to anyone who comes within it. “Evil eye” is the effect of venomous thoughts from the spell a malicious person. Part 18. The subjective end of matter, is pure spirit; the objective end, crystallised spirit. There being but One Truth, man requires but One Church, which is the Temple of God within us, walled-in by dense matter. Part 19. Modern Spiritualism is neither a science, nor a religion, not even a philosophy. To the spiritualists we offer philosophical deduction, instead of unverifiable hypothesis; scientific analysis and demonstration, instead of undiscriminating faith. Part 20. Our work is done. The enemies of Truth have been all counted, and paraded for all to see. Modern science, powerless to satisfy the aspirations of the race, makes the future a void, and bereaves man of hope. Paganism is ancient wisdom replete with Deity. And today, it rules the world in secret. Part 21. If ye love me, keep my commandments. Commentary on John xiv, 15–17. Appendix A. The Fire which devours itself is more mighty than ordinary fire. Appendix B. Biography of Francis Gerry Fairfield.
Daemons and heroes connect Divinity with man. Daemons are close to the divine nature; heroes to men. By its powerful light, Divinity also possesses whatever daemons possess peculiar to inferior beings. Heroes possess unity, identity, permanency, and virtue, only when under the condition of plurality, motion, and mixture. There are three orders of daemons. Middle order daemons preside over mankind, and the ascents and descents of souls. Daemons are much higher entities than the rational soul. They energise the soul and preside over us till we are brought before the judges of our conduct. While intellect is the governor of the soul, daemon is the inspector and guardian of mankind. He governs the whole of our life. He gives perfection to reason, measures the passions, inspires nature, connects the body, supplies things fortuitous, accomplishes the decrees of fate, and imparts the gifts of providence. In short, our daemon is the king of everything in and about us, and the pilot of the whole of our life. Hence Socrates was most perfect, being governed by such a presiding power, and conducting himself by the will of such a great leader and guardian of his life. The daemon within Socrates did not act upon Socrates externally with passivity; but the daemoniacal inspiration proceeding inwardly through his whole soul, and diffusing itself as far as to the organs of sense, became at last a voice, which was recognized more by consciousness, than by sense. The voice never exhorted, but perpetually recalled Socrates. Motivated from his great readiness to benefit those with whom he conversed, he acted naturally from within without. He needed not promptings from his guardian and benefactor. The voice of his daemon kept recalling Socrates’ consciousness inwardly in order to constrain his association with the multitude and the vulgar, so that his purity remained untainted.
