Master Paracelsus

 

(THe Way of La Toabey)

Master Paracelsus

Victor. Arturo. Cabello. Reyes.

''I'm different: don't let that bother you''=''I am different: let this not upset you''.

(Paracelsus)

The influences of the currents of thought of Paracelsus = ''equal of Celsus'' (Theophrastus Bombastus von Hohenheim) on Renaissance esotericism and their corresponding Kabbalistic-Hermetic affinities are fundamental to the proper understanding of the formative structure of Rosicrucian's, Freemasons and Gnostic-Hermetic alchemists.

''A considerable stock of Paracelsian terms, concepts, and theories is found in Boehme's writings. Paracelsus's triad of principles (Sulphur, Mercury, and Salt) and his theory of the healing purposes of alchemy are of considerable significance at various junctures of Boehme's development''.

(Andrew Weeks, Boehme)

Master Paracelsus taught a method of life and an individual vision of inner life. A ''Thought-Form'.

'The Rose Cross doctrine (according to the Confessio Fraternitatis)-much medicine, some theology (little law)-is Paracelsian. That Paracelsus shared traditions with esoteric minded people of the Elizabethan era is again indicate of how it came to be that Freemasons' and Rosicrucian works would meet in private libraries.' (1)

It is evident that alchemy = 'pillar of medicine' and astrological wisdom in the practical and experimental preparation of medicines, oils and compounds = (iatrochemistry-chemiatrics) have in the master Paracelsus one of their best exponents.

We can affirm that Paracelsus embodies the magus-theourgos = 'divine work' = ritual magic and his way of facing the divine forces of the ''astrum in corpore''.

The celestial firmament corresponds to and coincides in man and his personal cosmic arcana, invisible and secret.

Alchemy in man begins in his Astro physiological and digestive process = ''Alchymia microcosmi''.

For man is an astrological microcosm and a firmament in his body = Astrum-Sydus.

Simplifying the facts, for the master the essence of secret remedies = Arcana is the true secret of alchemy and its purpose, the manufacture of Arcana to be properly directed to attack diseases.

"No one can transmute any matter unless he has transformed himself".

(Paracelsus)

However, the Tria prima (First Three Things) turn out to be active principles of creation and essential constituents of the reform of his thought.

Pillars along with the knowledge of earth and water, astronomy-astrology and alchemy.

It is the Golden Chain that comes from solid influences of Neoplatonism and Stoic doctrines of 'cosmic cycles'.

'These three chymical ''principles'' provided a terrestrial, material trinity that reflected the celestial, immaterial Trinity as well as the human triune nature of body, soul, and spirit'. (2)

It is the proper and logical affirmation of three principles or theory of the three levels of Reality = Hypostases of Neoplatonic origin.

Coincidences and analogies of the great universe in each of the parts of the human body, since the sky is homo maximus and Corpus syderium and its astral influences come to polarize in the human body = matter and star.

Consequently, the microcosmic triad is composed of mercury = spirit, sulfur = soul, and salt = body.

We see, therefore, that man in his inner constitution and the pulses of himself are nourished and nourished by the constant rhythmic pulsations of the universe.

In any case, Paracelsus assimilates from his spiritual masters= (Trithemius), knowledge of astronomy-astrology, Stoic-Platonic, where the soul descends through spheres of planetary order, thus successively assimilating 'impurities' and hidden densities of the astral bodies.

It should be added that it is a whole system in which alchemy is expressed through particular alchemical symbology and its corresponding planetary symbols. (3)

We consider it probable that internally man = microcosm contains within himself inherent and essential active principles of substances.

Therefore, man's arcanus is every dowry, every seed or perpetual form operating in him.

It is thanks to the Archeus = power of the Unique Substance from the Iliaster = (spiritus vitae or spiritus mercurialis) to be found in all things as the dispenser-composer of all things including human nature.

For the rest, the Iliaster and its three forms turn out to be the first chaos of matter in all things.

Within the formal structure of Paracelsian spiritual thought we find the conception of cosmic Pansophia and "great astronomy" realizable in the microcosm.

"A great energy arises only from the corresponding tension of great oppositions." (4)

It can be clearly observed that the Corpus Paracelsian is a healing art of multiple levels and a spiritual vision of traditions and currents of Talismanic-Pentacular Science; it is the "journey of the Way of the Arcana."

Amulets and Seals are programmed with the theurgic energy of the magus-theurges.

And it is interesting to note that God, as the Great Physician of the macrocosm, instructs the Physician of the microcosm in the occult powers of planetary squares and seals and in the possibilities of reception of the historical course of heaven.

More importantly, we find ourselves recurrently in a great cosmic event.

"Heaven" must then take presence and entrance into us in order to be prepared for "heaven" to take bodily form in us.

Paracelsus considers the ternary as the great mystery of God emanating from the source of astral light, A.Z.O.T.H. = (from Arabic = al-zauq = mercury).

'This Stone, says the Masters in Alchemy, is the true Salt of the Philosophers, which enters as one-third into the composition of Azoth. But Azoth is, as we know, the name of the grand hermetic Agent, and the true philosophical Agent: wherefore they represent their Salt under the form of a cubical stone'. (5)

What is most remarkable is that the teacher, Dr. John Dee, receives this intellectual and current line of tradition from the magus-theourgos, Abbot Trithemius.

'The ideas of Paracelsus and other alchemical thinkers of antiquity, the Middle Ages, and the early modern period were well known to Dee. Alchemy was one of Dee's lifelong passions.'' (6)

In his Mortlake library, Dee had 157 copies in 92 editions of Paracelsus' work.

'... the lavish provision of 157 copies of ninety-two editions of Paracelsus' various works. (7)

Paracelsus prescribes herbal medicines and blends of herbs and essential oils.

(Reduced metal by fire-vulcanis by obtaining Quintessence)

It is the search for the origin of the essential causes of the lumen naturae, where life is destined to be complete and full.

"We are among things like the sound of bells in a forest at night, and if their cause remains unknown to us, it is because we do not walk in Light".

(Paracelsus)

To approach an understanding of his thought, we must understand that we see only things as their "receptacle" since the true element is found in the spirit of life which grows in all soul-like things in the body of man.

There is a seed-womb of all things which is mother-womb-womb and grave.

Similia similibus curantur = like is cured by like.

(Paracelsus)

By means of the practical alchemical work of the Arcana, it is possible to re-establish the celestial harmony that must exist between the inner "astrum" and its corresponding affinity in the outer celestial star.

(Paracelsus, Opus Paramirum and De Matrice)

In all likelihood, they are alchemical processes for the optimal elaboration of therapeutic substances or arcane "secret remedies."

Let us remember the theurgic importance that Paracelsus attributes to the plant of Saint John's wort, being considered an arcane of universal medicine of great effectiveness.

The most remarkable thing is how the plant is used for the effective fight against ''phantasmata''=diseases that have no body or substance.

In all likelihood, the use of 'Haselwurn'= (half snake and half human) to combat other psychosomatic illnesses and ailments.

''Paracelsus was said to have eaten such a snake, and ''that is why when he went out into the fields the herbs spoke to him which evils and illnesses, they were effective for''.

(#8)

In the same way, Paracelsus brings together in his written thought a 'bombastic' mixture of words of his own origin, some in German and others in Latin.

(dog Latin according to E.J. Holmyard)

The existence of a pattern of oneness of the heaven-earth cosmos is centralized in a cyclical-astrological adjustment of solid solar influences, the planet-stars, and the life inherent in the Alkahest; It is a universal solvent in which substances are reduced to their elemental form and nature.

''Paracelsus believed that sickness and health are controlled by astral influences, and that sickness can be driven out and health restored by 'arcana' or secret remedies.'' (9)

The Arcanum is an incorporeal and immortal secret of things, and it is only possible to know it by experience and practice.

It is terminology of a secret nature received from the tutelage of Trithemius, between cryptographic and hermetic-alchemical forms, numerological forms of initiatory expression not vulgar. (10)

We can say that arcanum is the inner virtue of any substance that can be transformed and assimilated its intrinsic healing virtues. (11)

Diseases are produced in the "inner star", "lower star" or "inner firmament" is their origin and course.

Master Paracelsus

Victor. Arturo. Cabello. Reyes.

Bibliography:

1. Tobias Churton, Freemasonry the Reality, p.225.

2. Lawrence M. Principe, The Secrets of Alchemy, p.128.

3. R. T. Wallis, Neoplatonism, pp.16,21,32-38.

4. The Archidoxia medicinae (Basel, 1570) and C.G. Jung, Paracelsica, p.46.

5. Albert Pike, Morals and Dogmas, p.775.

6. Deborah Harkness, John Dee's Conversations with Angels, p.199.

7. William Sherman, John Dee, p.43.

8. Claudia Müller-Ebeling, Christian Ratsch and Wolf-Dieter, Witchcraft Medicine, p.6.

9. E. J. Holmyard, Alchemy, p.171.

10. Paracelsus: Mikrocosmos und Makrokosmos: Occult Schriften; Edited by: Helmut Werner, 1989 and Noel L. Brann, Trithemius and Magical Theology, pp.181-185;175-183.

11. Martin Rulandus, The Alchemy Collection: A Lexicon of Alchemy, p.36.