Those who imagine that the medicine of Paracelsus is a system of superstitions which we have fortunately outgrown, will, if they once learn to know its principles, be surprised to find that it is based on a superior kind of knowledge which we have not yet attained, but into which we may hope to grow.
-- LESSING, Paracelsus.
THE practice of medicine is the art of restoring the sick to health. Modern medicine is, to a great extent, looked upon and employed as if it were a system by which man by his cunning and cleverness may cheat Nature out of her dues and act against the laws of God with impunity, while, to many persons calling themselves physicians, it is merely a method of making money and gratifying their vanity.
[1. Is not even now the scientific world continually engaged in seeking for means by which man may lead an intemperate and immoral life without becoming subject to the natural consequences thereof? Are not even now many of our doctors poisoning the imagination of their patients by frightening them instead of seeking to instil hope and confidence into their minds?]
Instead of seeking to know the divine laws in Nature, and to help to restore the divine order of things, the highest aim of medical science is at present to find means to so poison the body of man and make it pestiferous by inoculation as to render it immune, which means, to make it incapable of reacting upon the introduction of a similar poison. This system corresponds in religion to that which succeeds in quieting the voice of conscience by never paying any attention to it.
Four hundred years ago Paracelsus spoke the following words to the physicians of his times, and we leave it to the reader to judge whether or not his words may find just application today. He says: --
"You have entirely deserted the path indicated by Nature, and built up an artificial system, which is fit for nothing but to swindle the public and to prey upon the pockets of the sick. Your safety is due to the fact that your gibberish is unintelligible to the public, who fancy that it must have a meaning, and the consequence is that no one can come near you without being cheated."
"Your art does not consist in curing the sick, but in worming yourself into the favour of the rich, in swindling the poor, and in gaining admittance to the kitchens of the noblemen of the country. You live upon imposture, and the aid and abetment of the legal profession enables you to carry on your impostures, and to evade punishment by the law. You poison the people and ruin their health; you are sworn to use diligence in your art, but how could you do so, as you possess no art, and all your boasted science is nothing but an invention to cheat and deceive?"
"You denounce me because I do not follow your schools; but your schools can teach me nothing which would be worth knowing. You belong to the tribe of snakes, and I expect nothing but poison from you. You do not spare the sick: how could I expect that you would respect me, while I am cutting down your income by exposing your pretensions and ignorance to the public?"
This is not applicable to the medical profession of our day as a whole; not because that profession has of itself risen to a higher standard, but because physicians are human beings, and humanity as a whole has been somewhat improving in morals. There are, however, numerous well-intentioned fools in the medical profession, knowing nothing whatever about the real nature of man, and their mistakes are not less injurious if committed in ignorance than if they were intentional. Moreover, their folly is the more dangerous as it is protected by the authorities of the State.
[2. Those who study the effects of vaccination without prejudice will easily find that nothing is done in that practice except substituting a slowly developing and far more dangerous disease for a more acute and less dangerous one. The reason why this is not generally known is because the diseases inoculated by vaccination often appear only a long time after its performance, and their cause is therefore not recognised. Thus a lifelong suffering from eczema is often the consequence of vaccination. As to the celebrated Pasteur cures, it is said that of all his patients, ninety-six per cent have died, while the remaining four were probably not infected, and would have remained well anyhow.]
There are three kingdoms acting in the constitution of man, an outer, an inner, and an innermost principle; namely, the external physical body, the inner (astral) man, and the innermost centre or soul. Ordinary (regular) physicians know hardly anything about the external body, nothing about the inner man, the cause of the emotions, and less than nothing about the soul. Nevertheless, it is the divine spark in the soul which created and supports the inner man, and the outer form is the vehicle in which the inner man is outwardly manifesting himself.
Man's natural body is produced by Nature; but the power in Nature is God, and God is superior to Nature. Man's divine spirit is therefore able to change his nature, and to restore the health of his physical form through the instrumentality of the soul.
The medicine of Paracelsus deals not merely with the external body of man, which belongs to the world of effects, but more especially with the inner man and with the world of causes, never leaving out of sight the universal presence of the divine cause of all things. His medicine is therefore a holy science, and its practice a sacred mission, such as cannot be understood by those who are godless; neither can divine power be conferred by diplomas and academical degrees.
A physician who has no faith, and consequently no spiritual power in him, can be nothing else but an ignoramus and quack, even if he had graduated in all the medical colleges in the world and knew the contents of all the medical books that were ever written by man.
THE VIRTUES OF A PHYSICIAN
The object of medical instruction should be to educate the natural talents of those who are born physicians, so that they may make use of the experiences gained by their elders. It is useless and dangerous to make a medical practitioner out of a person who is not a physician at heart.
"The greatest and highest of all qualifications which a physician should possess is Sapientia -- i.e., Wisdom -- and without this qualification all his learning will amount to little or nothing as far as any benefit or usefulness to humanity is concerned. He alone is in possession of wisdom who is in possession of reason and knows how to use it without error or doubt."
"The book of wisdom is the recognition of the truth, and the truth is God; for He who has caused all things to come into existence, and who is Himself the eternal fountain of all things, is also the source of all wisdom and the book in which the truth is to be found without any interpolation or error. In and through Him alone shall we be able to find wisdom and to act wisely, and without Him all our learning will be mere foolishness."
"As the sun shines upon us from above and causes plants to grow, so the talents necessary for the exercise of this art, whose germs exist in the human heart, must be developed in the rays of the sun of divine wisdom. We cannot find wisdom in books, nor in any external thing; we can only find it within ourselves. Man cannot create day, nor can he create night; and he cannot create wisdom, but it must come to him from above. He who seeks wisdom in the fountain of wisdom is the true disciple, but he who seeks it where it does not exist will seek for it in vain."
"Wisdom is not created, manufactured, or developed by man, but it becomes manifest in him by its own power, whenever the conditions are favourable. Intellectual learning is an artificial thing, and may be accumulated by man's selfish efforts to learn and possess knowledge; but wisdom is the realisation of truth within the soul, that comes from an awakening to its realisation."
"It is said that we should seek first the kingdom of heaven which is within us, and that everything else would be added; it has also been said that if we only knock strongly enough the door will be opened, and we will never ask in vain, provided we ask with a sincere heart and not with an adulterous object in view."
"A physician must seek for his knowledge and power within the divine spirit; if he seeks it in external things he will be a pseudo-medicus and an ignoramus. God is the Great First Cause in and from which all things came into existence, and all our knowledge should therefore come from God and not from man-made authorities." (Labyrinthus Medicorum)
"A physician should exercise his art, not for his own benefit, but for the sake of the patient. If he practises merely for his own benefit, such a physician resembles a wolf, and is even worse than an ordinary murderer; for, while a man may defend himself against a murderous attack made upon him on the high-road, he has no means of defence against the murderer who, under the guise of a benefactor and protected by law, comes to steal his goods and destroy his life."
"A physician should be above all honest and true. Let his speech be 'yes' and 'no,' and let him avoid using subterfuges and prevarications; God acts through him who is upright, honest, and pure, but not through him who is wicked and false. God is absolute Truth, and His power does not become manifest in those who are not true. The power of the physician should be resting in the truth; if it rests upon lies, it will be useless and belongs to the devil."
"If man were made only out of one kingdom, the kingdom of heaven, then would it be sufficient for him to lead a holy life, to enable him to cure all diseases in himself and in others; but as he is made of three worlds, it is necessary that the physician should also have a knowledge of the conditions existing in the two other worlds, the world of mind and external Nature." 
[3. Here comes in the advantage of intellectual education, but an educated intellect without any self- perception of truth belongs to the devil.]
"He should also be well experienced; for there are many kinds of disease, and they cannot be known without experience and learning. No one ever knows so much that he could not learn more. Every art requires experience. You cannot become a good painter, sculptor, or shoemaker by the mere reading of books, much less can you be a good physician without being experienced."
"He should know the laws of Nature, but above all the constitution of man, the invisible no less than the visible one. His knowledge will strengthen his faith, and his faith will endow him with power, so that he will be like an apostle, healing the sick, the blind, and the halt."
The medicine of Paracelsus therefore rests upon four pillars, which are:
- Philosophy, i.e. a knowledge of physical nature;
- Astronomy, i.e., a knowledge of the powers of the mind;
- Alchemy, i.e., a knowledge of the divine powers in man; and
- The personal virtue (holiness) of the physician.
THE FOUR PILLARS OF MEDICINE
1. A physician should be a philosopher; i.e., acquainted with the laws of external Nature.
"The knowledge of Nature is the foundation of the science of medicine, and it is taught by the four great departments of science: Philosophy, Astronomy, Alchemy, and Physical Science. These four sciences cover a large field, and require a great deal of study. A common proverb says, 'Life is short, art is long.' Ever since the beginning of the world men have sought for the art to destroy disease, and they have not found it yet; but to the patient it appears that the medical art is very short and the acquisition of science very slow, while his disease is quick, and does not wait until the doctor has found his art."
"If a physician is in possession of true knowledge, then will his art make short work with the disease, and the life of the patient will be comparatively long. Art is short, for it requires little time to apply it when it is once in our possession; but error is long, and many die before finding the art." (Commentaria in Aphorismas Hippocratis)
"A physician must be a Philosopher; that is to say, he must dare to use his own reason and not cling to opinions and book-authorities, be they old or new. He must above all be in possession of that faculty which is called Intuition, and which cannot be acquired by blindly following the footsteps of another; he must be able to see his own way."
"There are natural philosophers and there are artificial philosophers. The former have a knowledge of their own; the latter have borrowed knowledge from their books. If you wish to be a true physician, you must be able to do your own thinking, and not merely employ the thoughts of others. What others may teach you may be good enough to assist you in your search for knowledge, but you should be able to think for yourself and not cling to the coat-tail of any authority, no matter how big-sounding the title of the latter may be." (De Modo Pharmacandi)
"The wisdom of our sophists and medicasters does not consist in a knowledge of Nature, but in a knowledge of what Aristoteles, Galen, Avicenna, and other accepted authorities have supposed Nature to be; they only know the dead body of man, but not the living image presented by Nature; they have become untruthful and unnatural, and therefore their art is based upon their own fancies and speculations, which they imagine to be science."
"The true physician is a product of Nature, not a product of speculation and imagination. If you are not able to see a thing, it will be useless to try to imagine how it may look; perception enables you to see, but speculation is blind. Wisdom is not given by Nature, nor does man inherit it from the latter; it is planted in him by his eternal parent, and grows and increases in him by practice."
It is not true, as has been asserted by certain modern writers, that Paracelsus has objected to the dissecting of dead bodies and called it useless; what he said is, that such a practice was unnecessary for those who had developed the true inner sight; just as it is useless for a man to walk on crutches when he is in perfect health. He says: --
"The anatomy of man is twofold. One aspect of it may be known by dissecting the body, so as to find out the position of its bones, muscles, and veins, &c.; but this is the least important. The other is more important, and means to introduce a new life into the organism, to see the transmutations taking place therein, to know what the blood is, and what kind of sulphur, salt, and mercury (energy, substance, and mind) it contains." (Paramir., i. cap. c.)
"By the power of wisdom man is enabled to recognise the unity of the All, and to perceive that the microcosm of man is the counterpart of the macrocosm of Nature. There is nothing in heaven or upon the earth which may not be found in man, and there is nothing in man but what exists in the macrocosm of Nature. The two are the same, and differ from each other in nothing but their forms. This is a truth which will be perceived by every true philosopher, but a merely animal intellect will not be able to see it, nor would man's fancy enable him to understand it."
"That philosophy which is based upon wisdom -- i.e., upon the recognition of the truth of a thing -- is true philosophy; but that which is based upon fancy and the idle speculation is uncertain. The former is the true gold; the latter is merely an imitation which if put into the fire will leave nothing but sulphur and ashes."
"He who wants to know man must look upon him as a whole and not as a patched-up piece of work. If he finds a part of the human body diseased, he must look for the causes which produce the disease, and not merely treat the external effects. Philosophy -- i.e., the true perception and understanding of cause and effect -- is the mother of the physician, and explains the origin of all his diseases. In this understanding rests the indication of the true remedy, and he who is not able to understand will accomplish nothing; he will go on in the future laming, crippling, and killing his patients in Nomine Domini as he did in the past."
"A physician who knows nothing more about his patient than what the latter will tell him knows very little indeed. He must be able to judge from the external appearance of the patient about his internal condition. He must be able to see the internal in the external man; for if he wanted to experiment merely according to his own fancy, the world could not furnish him enough patients to arrive at the end of his experiments."
"He must have the normal constitution of man present before his mind and know its abnormal conditions; he must know the relations existing between the microcosm of man and the macrocosm of Nature, and know the little by the power of his knowledge of the great."
"We should rise up to a true realisation of the nature of man and his position in the universe, and then apply our knowledge according to the teaching of wisdom, and this kind of study will injure no man; but those who experiment with their patients, without knowing the real constitution of man, are murderers, and may God protect the sick from them!"
"Nature -- not man -- is the physician. Man has lost the true light of reason, and the animal intellect with its speculations and theories has usurped the place. Try to enable yourself to follow Nature again, and she will be your instructor. Learn to know the storehouse of Nature and the boxes in which her virtues are stored up. The ways of Nature are simple, and she does not require any complicated prescriptions."
2. A physician should be an Astronomer; this means that he should know the heaven (the mental sphere) wherein man lives, with all its stars (ideas) and constellations.
"A physician must be an Astronomer, for he ought to know the influences of the seasons, of heat and cold, of dryness and moisture, of light and darkness, &c., upon the organism of man. There is a time for everything, and what may be good at one time may be evil at another. There is a time for rain and a time when the roses are blooming, and it is not sufficient that a physician should be able to judge about today, he should also know what tomorrow will bring."
"Time is man's master, and plays with him as the cat with a mouse, and no one knows the future but God. A physician should, therefore, not depend too much on the accomplishments of the animal intellect in his brain, but he should listen to the divine voice which speaks in his heart, and learn to understand it. He should have that knowledge which cannot be acquired by reading in books, but which is a gift of divine wisdom."
"He should be married to his art as a man is married to his wife, and he should love her with all his heart and mind for her own sake, and not for the purpose of making money or to satisfy his ambition. If he loves his art, his art will be true to him; but if he sticks to it only for mercenary purposes, or if he merely imitates the art of another, it will be an adulterous alliance, and no good will be the result."
"True marriage is not a mere binding together of two forms, but it is an union of the soul. The physician who is not married to his art with his soul is a quack, an adulterer, and an impostor. (Comm. in Aphor. Hippocr.)
Man's body is itself a product of mind, and its condition depends to a great extent on the state of his mind. All his diseases, in so far as they are not directly due to external mechanical causes, are due to mental conditions.
"Philosophy (anatomy) deals with the visible material part of man's constitution; but there is a vastly greater part of man which is ethereal and invisible. As the terrestrial body of man is intimately related to his terrestrial surroundings, likewise his astral body is in relation with all the influences of the astral world; and that part of philosophy dealing with these astral influences is called astronomy."
"Astronomy is the upper part of philosophy by which the whole of the microcosm may become known. Philosophy deals with the elements of earth and water, belonging to man's constitution. Astronomy deals with his air and fire (the mind). There is a heaven and earth in man as there is in the macrocosm, and in that heaven there are all the celestial influences, whose visible representations we see in the sky, such as the planets and stars, the Milky Way, the Zodiac, &c., neither more nor less; for the microcosm is an exact counterpart of the macrocosm in every respect except its external form."
"The terrestrial part of man is a child of the earth, and the astral man is a child of the astral world, and as the two worlds are intimately connected with each other, the physician should be acquainted with the influences of the astral as well as with those of the terrestrial world. Man's diseases do not originate in himself; they originate from the influences which act upon him and enter his constitution. The astral influences are invisible, but they act upon man, unless he knows how to protect himself against them."
"Heat and light are intangible and incorporeal; nevertheless, they act upon man, and the same takes place with other invisible influences. If the air becomes vitiated, it will poison man's body; if the astral influences are in a state of corruption, they will do likewise. The elements themselves are invisible; that which is visible belongs merely to the external form. The Arcanum of Man -- i.e., the real inner man -- is invisible; that which we see of him is not an essential part of his constitution, but merely his external corporeal form." 
[4. Recent experiments go to prove that sensation may be externalised. Thus, for instance, a man may surround himself with an invisible shell or aura by projecting his own odic emanations to a certain distance from his body; so that, while his body becomes insensible to pain, the pain will be felt when the aura around him is touched. This goes to show that sensation exists in the odic aura (Prana), and not in the physical form. (Compare E. Du Prel, Die sympathetische Kurmethode.) ]
"The things which we see are not the active principles, but merely the corpus containing them; the visible forms are merely external expressions of invisible principles. Forms are, so to say, the vehicles of powers, and they may be visible or invisible. The invisible air and the ether of space, or a perfectly clear and, therefore, invisible crystal, are just as much corporeal as the solid earth, a piece of wood, or a rock."
"Each of these corporeal things has its own particular life and inhabitants (micro-organisms); we walk about in the air, although the air is corporeal; fishes swim about in the water, and the yolk of an egg rests in the albumen without sinking to the bottom of the shell. The yolk represents the Earth, and the white represents the invisible surroundings of the Earth, and the invisible part acts upon the visible one, but only the philosopher perceives the way in which that action takes place."
"All the influences of the terrestrial and the astral world converge upon man, but how can a physician recognise the manner in which they act and prevent or cure the diseases which are caused by that action, if he is not acquainted with the influences existing in the astral plane? The star-gazer knows only the external visible heaven; but the true astronomer knows two heavens, the external visible and the internal invisible one. There is not a single invisible power in heaven which does not find its corresponding principle in the inner heaven of man; the above acts upon the below, and the latter reacts upon the former."
3. The physician ought to be an Alchemist; that is to say, he ought to be regenerated in the spirit of Jesus Christ and know his own divine powers.
"He should be an Alchemist; that is to say, he should understand the Chemistry of Life. Medicine is not merely a science, but an art; it does not consist merely in compounding pills and plasters and drugs of all kinds, but it deals with the processes of life, which must be understood before they can be guided."
"All art, all wisdom, all power, acts from one centre towards the periphery of the circle, and whatever is enclosed within that circle may be regarded as medicine. A powerful will can cure where doubt will end in failure."
"The character of the physician acts more powerfully upon the patient than all the drugs employed. A carpenter or a mason will fail to make perfect work without compass and square, and a physician without religion and firmness will be a failure. Alchemy -- i.e., the employment of a strong will, benevolence, charity, patience, &c. -- is, therefore, the principal corner-stone in the practice of medicine."
"The psychical surroundings of the patient have a great influence upon the course of his disease. If he is waited upon by persons who are in sympathy with him, it will be far better for him than if his wife or his attendants wish for his death. In a case of sickness, the patient, the physician, and the attendants should be, so to say, all one heart and one soul, and they should always keep in mind the doctrine of Christ, which says: Thou shalt love thy neighbour as thyself."  (Comm. in Aph. Hippocr.)
[5. We should sympathise with the patient, but not with his disease. We should not confirm him in his morbid fancies, or encourage him in believing himself sick. The majority of sick people lack the energy necessary to cure themselves. In such cases we should show them energy instead of a helpless commiseration.]
"The physician should be well versed in physical science. He should know the action of medicines, and learn by his own experience and by the experience of others. He should know how to regulate the diet of the patient, and neither overfeed nor starve him. He should know the ordinary course of disease, and the premonitory symptoms; for a disease is like a plant, which may grow to a big tree if it is not rooted out while it is young. A child can cut down an old oak when it first comes out of an acorn, but in time it will require a strong man and an axe to cut it down."
"A physician should be learned, and profit by the experience of others, but blessed is he who knows the living medicine and how to obtain it. He knows that there are innumerable remedies in Nature, which are the Magnalia Dei -- i.e., the mysteries of God, hidden from the eyes of the vulgar, but opened to the spiritual perception of the wise."  (Comm.)
[6. Modern medicine, with its hypnotism, and suggestion, seems to be about to learn the first letters of the alphabet of the system of Paracelsus.]
4. The physician must have a natural qualification for his occupation.
"He who can cure disease is a physician. To cure diseases is an art which cannot be acquired by the mere reading of books, but which must be learned by experience. Neither emperors nor popes, neither colleges nor high schools, can create physicians. They can confer privileges and cause a person who is not a physician to appear as if he were one, but they cannot cause him to be what he is not; they can give him permission to kill, but they cannot enable him to cure the sick, if he has not already been ordained by God."
"Theory should precede practice; but if it consists in mere suppositions and assumptions, and is not confirmed by practical works, such a theory is worthless and ought to be abandoned. The pseudo-physician bases his art on his books -- i.e., on that which he believes the authors of those books to have known; the art of the true physician is based on his own knowledge and ability, and is supported by the four pillars of medicine -- Philosophy, Astronomy, Alchemy, and Virtue." (Paragranum)
"A physician who is true to his own higher self will also have faith in himself, and he who has that faith will easily command the faith of the people. A preacher who utters moral sermons, but does not observe his own doctrines, will not command respect; he will rightly be despised and bring his doctrines -- even if they are true -- into discredit; likewise a physician who is seen to be untruthful, wavering, and ignorant will lose the confidence of the public."
"The art of medicine should be based on truth; it is a divine art which should not be prostituted for base purposes. A physician who deserves the confidence of the people will be trusted by God, for it is the Spirit of God that guides the hearts of mankind."
"I praise the spagyric [herbal medicine] physicians (the alchemists), for they do not go about idling and putting on airs, being dressed in velvets and silks, having golden rings on their fingers and their hands in white gloves; but they are daily and nightly patiently engaged in their work with the fire and seeking their pastime within their own laboratory (the mind). They do not talk much or praise their medicines; for they know that the work must praise the master, and not the master the work." (De Separat. Rer.)
"All arts originate in divine wisdom, and no man ever invented anything through his own power. Man cannot accomplish even the most trifling thing without the power of the Will; but the will of man is not his product and does not belong to him; it belongs to God, and has merely been lent to man; he is permitted to use it, and he abuses it on account of his ignorance."
"All things come from God, the good as well as the evil ones; but while the former are His direct products, and in harmony with the Law, the latter are, so to say, His grandchildren which have become degenerated; for evil is good perverted. Those who put their trust in God -- that is to say, in the power of Goodness, Wisdom, Justice, and Truth -- will surely succeed; but those who, while they pretend to serve God, serve merely themselves, are the children of evil, and will perish with it."
"One of the most necessary requirements for a physician is perfect purity and singleness of purpose. He should be free of ambition, vanity, envy, unchastity, pomposity, and self-conceit, because these vices are the outcome of ignorance and incompatible with the light of divine wisdom which should illumine the mind of the true physician; but our practitioners of medicine will not believe me when I say that it is necessary that a physician to be successful should be virtuous; because they imagine that success is due only to learning, and they cannot realise that all true wisdom and power is derived from God."
"There is a knowledge which is derived from man, and another one which is derived from God through the light of Nature. There are artificially made physicians and there are born physicians. The latter possess their talent from birth, and it may be unfolded and grow like a tree if it is properly nursed. He who has no natural talent to be a physician will never succeed. He who is not a physician in the spring of his life will not be one in the fall."
"A physician should be faithful and charitable; he should have full and perfect faith, a faith which is not divided. Faith and Charity are essentially identical; they both spring from God, and God is one and cannot be divided."
"The faith of a physician is not manifested by making many visits to his patient, but by his ability to recognise and treat the disease. He should give to his patient his utmost attention, he should identify himself heart and soul with him, and this cannot be done without charity and benevolence. He who loves only himself and his own profit will be of little benefit to the sick, for he will neglect the patient."
"To recognise the disease of the latter and to be able to benefit him, entire harmony should exist between the physician and the patient; a physician who loves his art for its own sake will also be charitable towards the sick." (Origin of Diseases)
All organic functions are caused by the activity of one universal principle of Life. This principle acts in all the members of the body, either slow or quick, perceptible or imperceptible, consciously or unconsciously, normal or abnormal, according to the constitution of the organs in which it is active.
As long as the character (the spirit) of an entity is preserved, it acts in that entity as a whole; if the form is broken up and loses its character, it manifests itself in other forms; the life which is active in a man during his lifetime in causing the organic functions of his body, will manifest its activity in creating worms in his body after the spirit has left the form. The spirit is the centre which attracts the principle of life; if the spirit has left the form, life will be attracted to other centres.
If the activity of the life-principle takes place in a form in an harmonious and regular manner, unimpeded by any obstacles, such a state is called health. If its activity is impeded by some cause, and if it acts abnormally or irregularly, such a state is called "disease".
This principle of life is called by Paracelsus, Archaeus. It is not a material substance, in the usual acceptation of that term, but a spiritual essence, everywhere present and invisible. It causes or cures disease according to the conditions under which it acts, as it may be pure or impure, healthy or poisoned, by other influences. The animal organism attracts it from its surroundings and from the nutriments which enter into its form; it assimilates it, and loses it again.
"The Archaeus, or Liquor Vitae, constitutes the invisible man. The invisible man is hidden in the visible one, and is formed in the shape of the outer one as long as it remains in that outer one. The inner man is, so to say, the shadow or the counterpart of the material body. It is ethereal in its nature, still it is substance; it directs the growth and the formation and dissolution of the form in which it is contained; it is the noblest part in physical man. As a man's picture is reflected in a mirror, so the form of the physical man is reflected in the invisible body."  (De Generatione Hominis)
[7. It is the Pranamaya of Sankaracharya. [Wikipedia]]
"The Archaeus is an essence that is equally distributed in all parts of the human body, if the latter is in a healthy condition; it is the invisible nutriment from which the visible body draws its strength, and the qualities of each of its parts correspond to the nature of the physical parts that contain it."
" The Spiritus Vitas takes its origin from the Spiritus Mundi. Being an emanation of the latter, it contains the elements of all cosmic influences, and is therefore the cause by which the action of the stars (cosmic forces) upon the invisible body of man may be explained." (De Viribus Membrorum)
"The Archaeus is of a magnetic nature, and attracts or repels other sympathetic or antipathetic forces belonging to the same plane. The less power of resistance for astral influences a person possesses, the more will he be subject to such influences."
"The vital force is not enclosed in man, but radiates around him like a luminous sphere, and it can be made to act at a distance. In those semi-material rays the imagination of man produces healthy or morbid effects. It will poison the essence of life and cause diseases, or strengthen and purify it after it has been made impure, and restore the health."
"All diseases, except such as come from mechanical causes, have an invisible origin, and of such sources popular medicine knows very little. Men who are devoid of the power of spiritual perception are unable to recognise the existence of anything that cannot be seen externally. Popular medicine knows, therefore, next to nothing about any diseases that are not caused by mechanical means, and the science of curing internal diseases consists almost entirely in the removal of causes that have produced some mechanical obstruction."
[8. Such as are caused by overloading the stomach with food, constipation of the bowels, obstructions, &c.]
"But the number of diseases that originate from some unknown causes is far greater than those that come from mechanical causes, and for such diseases our physicians know no cure, because, not knowing such causes, they cannot remove them. All they can prudently do is to observe the patient and make their guesses about his condition; and the patient may rest satisfied if the medicines administered to him do him no serious harm, and do not prevent his recovery. The best of our popular physicians are the ones that do the least harm."
"But, unfortunately, some poison their patients with mercury; others purge them or bleed them to death. There are some who have learned so much that their learning has driven out all their common sense, and there are others who care a great deal more for their own profit than for the health of their patients."
"A disease does not change its state to accommodate itself to the knowledge of the physician, but the physician should understand the causes of the disease. A physician should be a servant of Nature, and not her enemy; he should be able to guide and direct her in her struggle for life, and not throw, by his unreasonable interference, fresh obstacles in the way of recovery." (Paragranum)
"Medicine is much more an art than a science; to know the experience of others may be useful to a physician, but all the learning in the world could not make a man a physician, unless he has the necessary talents, and is destined by Nature to be a physician."
"If we want to learn to know the inner man by studying only the appearance of the exterior man, we will never come to an end, because each man's constitution differs in some respect from that of another. If a physician knows nothing more about his patient than what the latter tells him, he knows very little indeed, because the patient usually knows only that he suffers pain."
"Nature causes and cures disease, and it is therefore necessary that the physician should know the processes of Nature, the invisible as well as the visible man. He will then be able to recognise the cause and the course of a disease, and he will know much more by using his own reason than by all that the books or the patient may tell him. Medical science may be acquired by learning, but medical wisdom is given by God."  (Paragranum)
[9. This mode of reasoning is as applicable to the state of medical science today as it was at the time of Paracelsus.]
"Natural man has no wisdom, but the wisdom of God may act through him as an instrument. God is greater than Nature, for Nature is His product; and the beginning of wisdom in man is therefore the beginning of his supernatural power."
"The kind of knowledge that man ought to possess is not derived from the earth, nor does it come from the stars; but it is derived from the Highest; and therefore the man who possesses the Highest may rule over the things of the earth, and over the stars."
"There is a great difference between the power that removes the invisible causes of disease, and which is Magic, and that which causes merely external effects to disappear, and which is Physic, Sorcery, and Quackery." 
[10. It would be interesting to find out how many chronic diseases and lifelong evils are caused by vaccination. If the organism contains some poisonous elements, Nature attempts to remove it by an expulsive effort caused by the action of the spirit from the centre toward the periphery, and producing cutaneous diseases. If by vaccination a new herd is established to attract the diseased elements (Mumia), the manifestation of the poison on the surface of the body may disappear, but the poisonous elements will remain in the body, and some other more serious disease will manifest itself sooner or later.]
"The Archaeus is the essence of life, but the principle in which this essence is contained, and which serves as its vehicle, is called Mumia. In the Mumia is great power, and the cures that have been performed by the use of the Mumia are natural, although they are very little understood by the vulgar, because they are the results of the action of invisible things, and that which is invisible does not exist for the comprehension of the ignorant."
"They therefore look upon such cures as having been produced by the 'black art,' or by the help of the devil, while in fact they are but natural, and have a natural cause; and even if the devil had caused them, the devil can have no power except that which is given to him by God, and so it would be the power of God after all." 
[11. This invisible Mumia, that may be transferred from one living being to another, is nothing else but the vehicle of life, or “animal magnetism.”]
"There is a twofold power active in man -- an invisibly acting or vital power, and a visibly acting mechanical force. The visible body has its natural forces, and the invisible body has its natural forces, and the remedy of all diseases or injuries that may affect the visible form are contained in the invisible body, because the latter is the seat of the power that infuses life into the former, and without which the former would be dead and decaying. If we separate the vital force from the physical form, the body dies and putrefies; and by impregnating a dying body with vitality it can be made to live again."
"The invisible forces acting in the visible body are often very powerful, and may be guided by the imagination and be propelled by the will. As the odour of a lily passes from the flower into the surrounding air, so the vital force contained in the invisible body passes into the visible form and beyond it. The physical body has the capacity to produce visible organs -- such as the eyes and the ears, the tongue and the nose -- but they all take their origin from the invisible body, of which the external visible form is only the outward representation."
"But if the germs and the essences of all the organs of the physical body are contained in the invisible vehicle of life, it follows that this invisible microcosmic body contains certain definite qualities, which, if they are properly understood, may be used for some purpose; and the cures that have been performed by the use of this Mumia prove that this assertion is true."
"The pinks are beautiful flowers so long as they are not separated from the plant upon which they grow, and the chelidonium grows as long as it can draw its nutriment from the earth; but if the pinks are separated from the parent stem, and if the roots of the chelidonium are dead, these plants, being separated from the source out of which they drew their vitality, will decay. The life that made them live is not dead, but it is departed from the dead form; and if it could be restituted, the form could be made to live again."
"The Mumia, or vehicle of life, is invisible, and no one sees it depart; but nevertheless it is a spiritual substance containing the essence of life, and it can be brought again by art into contact with dying forms, and revive them, if the vital organs of the body are not destroyed. That which constitutes life is contained in the Mumia, and by imparting the Mumia we impart life."
"The visible body seems to see and to talk, and yet we do not see the powers that see and talk through it. Likewise the action of the Mumia upon the visible body cannot be perceived by the senses -- only its effects can be seen. A visible form without vitality has no other power but its own weight; but if it contains the Mumia, it may perform a great deal."
"The Mumia is the arcanum, the 'flower of man,' and the true elixir of life. The Mumia acts from one living being directly upon another, or it may be connected with some material and visible vehicle, and be employed in that shape."  (De Origine Morbor. Invisibilium)
[12. Paracelsus, not Mesmer, is the original discoverer of so-called Mesmerism. ]
"Man possesses a magnetic power by which he can attract certain effluvia of a good or evil quality in the same manner as a magnet will attract particles of iron. A magnet may be prepared from iron that will attract iron, and a magnet may be prepared out of some vital substance that will attract vitality."
"Such a magnet is called the 'magnes microcosmi,' and it is prepared out of substances that have remained for a time in the human body, and are penetrated by its vitality. Such substances are the hair, the excrements, urine, blood, &c. If it is desirable to use the excrements, they are to be dried in a shadowy, dry, and moderately warm place until they have lost their humidity and odour. By this process all the Mumia has gone out of them, and they are, so to say, hungry to attract vitality again."
"If such a magnet is applied to a part of the patient's body, it attracts and absorbs vitality from that part in the same manner as a sponge absorbs water, and it will thereby allay the inflammation existing in such a part, because it attracts the superabundance of magnetism carried to that place by the rush of the blood."
"The Mumia coming from the body of a person continues to remain for a while in sympathetic relationship (magnetic rapport) with the Mumia contained in such a person, and they act magnetically upon each other. If, therefore, the Mumia is extracted from a diseased part of a person by a microcosmic magnet, and the magnet mixed with earth, and an herb is planted into it, the Mumia in the magnet will be extracted by that plant, and lose its diseased matter, and react in a beneficial manner upon the Mumia contained in the body of the patient; but it is necessary that the selected plant should be one which bears the signature of the disease with which the patient is affected, so that it will attract the specific influence from the stars."
"In this way diseased elements may be magnetically extracted out of a person and inoculated into a plant. This is called the transplantation of diseases; and diseases may, in a similar manner, be transplanted into animals that are healthy and strong, or the virus* be transferred upon other persons; and many practices of sorcery are based upon that fact. In this way diseases can be cured in one person and caused to appear in another; 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 it all beings are sympathetically connected together."
* The word virus = "poison", used in England as far back as 1392. [Wikipedia]
[13. It is nothing uncommon, especially in Mohammedan countries, to see packages lying in the road tied together with a string. On opening them, hair, bloody rags, excrements, &c., will be found. Such packages are laid there by some sick persons or their friends; they contain the Mumia of the sick, and it is intended that he who opens the package should get the disease of the patient, and the latter get well. Occasionally such a magnet is buried under the doorstep of an enemy, so as to cause him to walk over it and become sick. It is dangerous for sensitive persons to handle such things. The mode of curing diseases by transplanting the virus into trees has been used by the successors of Paracelsus, Tentzel, Helmont, Flood, Maxwell; and others practised them to a great extent, and acquired great reputations. They give some of the following instructions: -- Many diseases may be cured by way of sympathy, by employing the warm blood of the patient as a magnet for the Mumia. The blood may be extracted by venesection or cupping, and made to run into lukewarm water or milk, and this is given to a hungry dog to eat. The process can be repeated several times, until the patient recovers.]
"The plants used for the transplantation of diseases bear the signatures of the diseases whose names are added. In cases of ulcers and wounds the Mumia may be planted with Polygonum persicaria, Symphytum officinal, Botanus europeus, &c. The plant is to be brought for a while in contact with the ulcer, and then to be buried in manure. As it rots, the ulcer heals." 
[14. The excrements of the patient may be dried as described above, and pulverised; they are tied up in a cloth and applied as a poultice, until they are penetrated with sweat from the patient, and the powder is then mixed with earth and inserted into a flower-pot, and a plant bearing the signature of the patient's disease is planted into it. After the plant has grown a while it is thrown into running water in cases of fevers and inflammations, but in cases of a humid character or in lymphatic affections it should be hung into smoke.]
"In toothache the gums should be rubbed with the root of Senecio vulgaris until they bleed, and the root is then to be replaced into the earth; or a splinter may be cut out of a blackthorn or willow after the bark has been lifted up. Pick the gums with that splinter until they bleed, and replace the splinter into the tree and tie the cut in the bark up so that it will heal."
"In menorrhagia uterina, [vaginal bleeding] the Mumia should be taken from the groins and planted with Polygonum persicaria. In menorrhoea difficilis, [problem with menstruation] Mentha pulegium is used. In phthisis pulmonalis [consumption of the lungs] the Mumia may be planted with an orchis in the vicinity of an oak or cherry tree, or the Mumia be planted directly into such trees. The (fresh) urine of a patient should be heated in a new pot over a fire, and an egg boiled in it. When the egg is hard boiled, some holes should be made into the egg, and the urine boiled down until the pot is dry. The egg is then to be put into an ant-hill; the ants will eat it, and the patient recovers."
"In atrophy of the limbs the Mumia is taken from the upper and lower joints of the diseased limb, and planted with an oak or cherry tree. Diseases can also be cured by transplantation, if the diseased part is covered for a while with a piece of fresh beef, until the sweat enters into it, and the beef is then given to a cat to eat." 
[15. An intelligent physician will neither accept nor reject the sympathetic cures to which the directions given above refer, although they may seem to be absurd and based upon superstition. The term "superstition" signifies a belief in something of which we have no knowledge, but if we understand the rationale of a thing the superstition ends.]
OCCULT PROPERTIES OF PLANTS
An especially favourite remedy of Paracelsus is the Hypericum perforatum, [St John's wort, still prescribed as an antidepressant [Wikipedia] ] which is used especially against elementals, spirits, and larvae inimical to man. The veins upon its leaves are a signatum, and being perforated, they signify that this plant drives away all phantasmata existing in the sphere of man. The phantasmata produce spectra, in consequence of which a man will see and hear ghosts and spooks, and from these are induced diseases by which men are induced to kill themselves, or to fall into epilepsy, madness, insanity, &c. The hypericum is almost an universal medicine. (De Naturalibus)
[16. Have those who ridicule this statement ever employed the hypericum in cases of hallucination?]
Another plant of great occult power is the Rosemary (Rosmarinus officinalis), [Wikipedia] which also has the quality of keeping away evil influences, and is therefore a protection against witchcraft, obsession, vampirism, and the influence of evil thoughts.
The Herbarium of Paracelsus describes the occult properties of thirty-six plants, and also of minerals and precious stones; but it would make this book too voluminous to enter into details.
Paracelsus was better acquainted than our modern physicians with the therapeutic powers of the magnet, and used it in various diseases. He knew the powers of mineral, human, and astral magnetism, and his doctrines in regard to human magnetism have been confirmed to a great extent since the time of his death. More than a hundred years ago Mesmer [Wikipedia] created a sensation in the medical world by his discovery of animal magnetism and by his magnetic cures. His discovery was then believed to refer to something new and unheard of, but Lessing proved already in 1769 that the real discoverer of animal magnetism was Paracelsus.
In regard to the powers of the magnetism Paracelsus says: --
"That which constitutes a magnet is an attractive power, which is beyond our understanding, but which, nevertheless, causes the attraction of iron and other things. Our physicians have always had magnets at their disposal, but they did not pay much attention to them, because they did not know that they may be used for any other thing than to attract nails. Our doctors have ceased to learn anything from experience, and they make use of idle talk; and it is a pity and a shame that the representatives of our science should know so little. They have every day occasion to see magnets publicly and privately, and yet they continue to act as if no magnets were in existence." 
[17. The knowledge of the therapeutic use of the magnet has not advanced much since the days of Paracelsus. Baron Reichenbach [Wikipedia] [Odic Force] investigated the subject in a scientific manner, but the result of his experiments is still ignored by the medical profession as a whole.]
"They complain of me because I do not follow the methods prescribed by the ancients; but why should I follow the ancients in things in which I know they were wrong? They could not know things of which they had no experience, and it would be foolish to follow them in things in which they were mistaken. Whatever I know I have learned by my experience, and I therefore depend upon my own knowledge, and not upon the ignorance of another."
"Our doctors say that the magnet attracts iron, and verily it does not require a great deal of learning to be able to perceive a fact that may be seen by every ignorant boor; but there are qualities in a magnet not known to every ignoramus, and one of these qualities is that the magnet also attracts all martial humours that are in the human system."
"Martial diseases are such as are caused by auras coming and expanding from a centre outwards, and at the same time holding on to their centres; in other words, such as originate from a certain place, and extend their influence without leaving the place from where they originate. In such cases the magnet should be laid upon the centre, and it will then attract the diseased aura towards the centre, and circumscribe and localise the disease, until the latter disease becomes reabsorbed into its centre." 
[18. If we remember that the blood corpuscles, and consequently also the nerve aurae, contain iron, this statement appears very rational.]
"It is useless to try to suppress the external symptoms that are caused by a disease, if we at the same time allow the disease to spread. A poisonous tree cannot be kept from growing if we simply cut off some of its branches or leaves; but if we could cause the vital essence which it draws by its roots from the earth to descend again into the roots and re-enter the earth, the poisonous tree would die on its own account."
"By the attractive power of a magnet acting upon the diseased aura of the blood in an affected part, that aura may be made to return into the centre from which it originated, and be absorbed therein; and thereby we destroy the herd of the virus and cure the patient, and we need not wait idly to see what Nature will do. The magnet is therefore especially useful in all inflammations, in fluxes and ulcerations, in diseases of the bowels and uterus, in internal as well as in external disease."
"The magnet has a front (north pole) and a back (south pole); the former attracts and the latter repulses. In a case of hysteria the attracting part of the magnet is applied above the uterus, and the repulsing part of another magnet below. In this way the nervous force controlling the movements of the uterus will be propelled towards its proper place."
"In cases of epilepsy, where there is a great determination of nervous fluid towards the brain, the repulsing (negative) pole of a magnet is applied to the spine and to the head, and the attracting (positive) pole of other magnets upon the abdominal region."
"There are a great many other diseases that may be cured by the proper use of the magnet, but for those who are able to understand such things the hints already given will be sufficient, while those who have little understanding would not comprehend this system even if we were to write a book about it. It should, however, be remembered that the manner of employing a magnet changes according as to whether we wish to draw the diseased aura out of the body, or to cause it to be reabsorbed into its centre."
"The forces composing the Microcosm of man are identical with the forces composing the Macrocosm of the world. In the organism of man these forces may act in an abnormal manner, and diseases will be thereby created; in the great organism of the Cosmos they may act in an abnormal manner, and thereby abnormal conditions, or diseases in the earth and atmosphere, in the water and in the elements of fire (electricity), may be created. Man may be affected with spasms, or dropsy, or colic, or fevers, &c., and the Macrocosm of the earth may be affected with earthquakes, rainspouts, storms, and lightnings."
"The elements that constitute the life of the heart of man constitute the life of the sun; the quality of life found in the elements constituting his blood corresponds to the quality of the invisible influences radiating from Mars; if the soul-essences that characterise the influences of Venus did not exist, the instincts which cause men and animals to propagate their species would not exist, and thus every planet and every star contains certain magnetic elements that correspond with the identical magnetic elements existing in the constitution of Man."
"A physician who wishes to be rational must know the constitution of the universe as well as the constitution of man; he must be an anatomist, a physiologist, and an astronomist; and it will avail him little to learn these sciences from the books, but he should have an understanding of them by the power of interior perception, which cannot be taught in books, but must be acquired by practice."
Paracelsus regarded man as being not merely a compound of muscles and bones, tissues and nerves, but as representing on a smaller scale all that is contained in the great world. Therefore his soul and mind are as much parts of his true constitution as are the earthly elements of which his elementary body is made up. Thus the anatomy of Paracelsus takes in all the parts of man's constitution, which has already been described in a previous chapter.
There are two kinds of Anatomy of the Microcosm, one teaching the constitution of the external form of man, the other one that of the internal living man. To seek for the internal man by dissecting the external form is useless, for in doing so we do not find life, but we destroy the form in which it manifested itself.
"The Anatomy of the Microcosm is twofold: (1) The local anatomy, which teaches the constitution of the physical body, its bones, muscles, blood-vessels, &c.; and (2) The more important essential anatomy -- i.e., the anatomy of the living inner man. The latter is the kind of anatomy which it is most important for the physician to know, but it will be difficult to bring it to the understanding of those who merely judge by external appearances and refuse to follow the way of the truth."
"If we know the anatomy of the inner man, we know the Prima materia, and may see the nature of the disease as well as the remedy. That which we see with our external eyes is the Ultima materia. By dividing and dissecting the external body, we can learn nothing about the inner (astral) man; we merely destroy the unity of the whole." (Paramir., i. 6)
The life of a thing, being latent in the form, is set free when the form is destroyed; its entering into a new form is regeneration.
"The rose is beautiful and has a sweet odour as long as it remains in the form; but to manifest its medicinal qualities in the constitution of man, its form must be destroyed and its spirit enter the body of man. Only that which enters into regeneration is useful; the rest is useless. In this regeneration enters the true Sulphur, Mercury, and Salt (the ethereal essences contained within the gross particles)."
"As each of the component parts has its own life, so it has its own death; there is a continual process of death and regeneration going on in man. As a tree or a plant grows out of its seed, so the new life grows out of the old one, and that which was heretofore invisible becomes visible. The physician should be able to see that which is not visible to everybody. He should see it in the light of Nature, and if this light is to be called a light, it must be visible and not dark."
"The physical body of man is grown from a physical germ, and requires physical nutriment for its support. There is something like a fire (energy) within ourselves which continually consumes our form, and if we were to add nothing to our body to supply the waste caused by that combustion, our form would soon die. We continually eat our own selves; we eat our fingers, our heart, our brain, &c.; but in each morsel of food which we eat, there is contained the material required to replace that which has been consumed by that internal fire."
"Each part of our organism selects what it needs, and that which is superfluous or useless is rejected. The Master in man, who superintends the building up of the organism, supplies every organ with that which it needs. We need not eat bones to cause our bones to grow, nor veins, ligaments, and brain, to have those things formed within us. Bread will produce blood, although there is no blood in the bread." (Paramir., i. 7)
"Besides the visible body, man has an invisible one. The former comes from the Limbus, the latter is made from the breath of God. As a breath is like nothing in our estimation, likewise this spiritual body is like nothing to our external senses. This invisible body is the one which is spoken of as constituting our corporeal form on the day of the resurrection." (Paramir., i. 8)
"Heaven and Earth, air and water, are scientifically considered a Man, and man is a world containing a heaven and an earth, air and water, and all the various principles which constitute the mineral, vegetable, and animal kingdoms, and the higher acts upon the lower. Thus the principle constituting Saturn in the Macrocosm acts upon the Saturn in man; the Melissa of the Macrocosm acts upon the Melissa in the Microcosm, &c."
"There are innumerable principles in the Macrocosm and in the Microcosm; they are not differing from each other in the number of things of which they are composed, but in the way they are composed; for they all consist only of three things -- i.e., Sulphur, Mercury, and Salt." *
* From Chapter 2, Explanation of Terms: Salt = substance, body, earth. Sulphur = energy, soul, water. Mercury = mind, consciousness, spirit, fire. See "ILECH CRUDUM" in chapter 2 here and "SALT, SULPHUR, AND MERCURY" lower on the same page here.
"As a million of figures are (potentially) contained in a rough piece of wood from which a woodcutter may cut one or many images or forms; so many hundred different diseases may be produced from the Corpus of man, and yet it is but a single Corpus; and as all the wooden images may be consumed by one fire, so there is one Fire in the universal storehouse of Nature which consumes that which is impure and separates it from that which is pure."
"A painter paints a picture upon a piece of wood, and you will then see the picture, but not the wood; but a wet rag may wipe out all that the painter has made. Thus we have been cut out by the hand of God, and He formed us in the three Substances and painted us all over with Life, but death wipes out the picture."
"Therefore we should not allow ourselves to be seduced by the temptations of life, seeing that they are nothing but illusions, resembling colours which in themselves are neither red, nor yellow, nor green, but merely appear to be so to the eye. Death too has its colours, and if the colour of death takes the place of the colour of life, death gets the mastery over life; these two colours the physician should know, but they do not explain the disease; they are merely outward signs, and as such they are illusive." (Paramir., i. 5)
"It is erroneous to speak of fever as if this were disease. The name 'fever' refers to the heat of the disease, and this heat is merely a symptom; it is neither the cause nor the substance of the disease; it would be more appropriate to call it Morbus Nitri or Morbus Sulphuris incensi. 'Apoplexy' is a misnomer; because it is caused by a sublimation of Mercury, and ought to be more properly called Mercurius Cachinialis Sublimatus." 
[19. This might perhaps be translated as a congestion of blood to the brain caused by overworking the brain, or overloading it with a bad nervous aura.]
"The same may be said in regard to many other diseases and their misnomers. Names ought to indicate the true nature and not merely the external effects of the diseases. If a physician cannot see deeper than a boor, then he is a boor and not a physician."
"What is there in the ocean, in the earth, in the air, or in the firmament -- i.e., the 'fire' -- which should not be known to a physician? Why is professional ignorance so great and success so little, but because the practitioners study only external effects and the anatomy of the external form, and are not able to look with the eye of the spirit into the mysterious part of Nature? We cannot see the life in things that are dead; the eyes of the soul must open, and we must become able to see not only the house of life, but its living inhabitant."
"If we wish to restore health, we should be able to use the virtues contained in all the four elements of the celestial and terrestrial realm. Man's organism is composed of many parts; if one part is diseased, all the other parts suffer, and one disease may be the death of the whole."
"Man has in him the whole firmament, the upper and lower spheres; if his organism is sick it calls for help to heaven and to the earth. As the soul must fight against the devil with all her strength, and call God to her aid with her whole heart, her whole mind, and all her powers; so the diseased physical organism calls to its aid all the celestial and terrestrial powers with which it has been invested by God to resist the cruel and bitter death." (Paramir., i. 2)
Paramirum; or, The Book of the Causes and the
Beginning of Diseases
The Five Causes
"There is only one eternal and universal Cause of everything, which is God, and if we were to write in a true Christian spirit, we should not make any divisions; but for the sake of helping our finite understanding, which is not able to grasp the power of the Infinite, we are forced to accept the theory of a variety of causes, hoping thereby to sharpen our intellect for the comprehension of finite things, until by the illumination of Divine Wisdom we shall become able to behold with the eye of Faith the eternal Unity of the All."
"We have therefore divided the cause of all diseases into five classes, which are as follows: -- Ens Astrale, Ens Venenale, Ens Naturale, Ens Spirituale, and Ens Deale;  but the latter is the fundamental cause of everything that exists."
[20. This means: astral causes or origins, causes from poisons or impurities, causes that spring from morbid conditions in the body, spiritual causes, and such as come through the action of the moral law (Karma).]
"As there are five causes of disease, there are also five different methods of treating diseases, and five classes of faculties or sects of physicians which follow these methods. Each method is alone sufficient to treat all the five classes of diseases, and each physician should be well experienced in the methods of the sect to which he belongs, and he should not change from one system to another, but confine himself to the one he has chosen to adopt." 
[21. Those who are Jacks of all systems are usually masters of none.]
"He should not be wavering and uncertain, but he should be firm and full of faith, and be able to know more by his own internal power of recognition than by external observation or by what the patient may tell him; for the patient, being only conscious of suffering, is not in a condition to judge his own case correctly, and the physician must be able to see things which are not seen by everyone."
"But the origin of some particular disease may be not in only one of these causes, but in two or more of them, and unless a person is able to recognise all the causes of such a disease he will be unable to prognosticate the time of its duration."
"An astrologer may calculate your horoscope correctly, and tell you by what diseases you are threatened and when they will end; but he takes only one of the five causes into consideration, and the chances are four to one that his predictions will prove to be wrong, and that he will be laughed at by those who have only a superficial knowledge, and who do not know the cause of his failure."
1. Diseases caused by Astral Causes
"The world is the Macrocosm and man the Microcosm, and the elements of all that exists in the former exist in the latter. All the influences that come from the sun, the planets, and stars act, therefore, invisibly upon man, and if these influences are evil they will produce evil effects. No vegetables would grow without the influence of the sun, but if that influence is too strong they will wither and perish."
"The world is surrounded by a vaporous sphere, like an egg surrounded by a shell. Through that shell the cosmic influences pass towards the centre, and on that occasion they may become poisoned by the miasmas in the air, and create epidemic diseases. An evil astral influence does not poison the whole world, but only those places where causes for infection exist. If no germs of disease exist in our atmosphere, the astral influences coming from the outside will cause no harm."
"If evil elements exist in the sphere of our soul, they attract such astral influences as may develop diseases. If the water in a lake freezes to the bottom the fish will die, and they will likewise die if the water gets too warm; and if certain evil elements exist in the water which attract certain correspondingly evil planetary influences, a great many fish may die, and no one may know the cause." (Paramirum)
[22. Such influences consist in certain states of electricity, magnetism, miasmas, [Wikipedia] and other forces, for which modern science has no names and modern languages no words, but which we may call modifications of Prana.]
"The astral influences are the servants of man and not his ruler. A seed which is planted in the ground contains in itself all that is necessary for developing into a tree, if the conditions necessary for such a development are furnished. It has the Ens Seminis in itself; but if the sun did not exist, it would never grow."
"The seed needs a Digest, and this is furnished by the soil, but the soil would be useless without being warmed by the sunshine. A child in the womb of its mother contains in its Ens Seminis the power to grow, its Digest is the womb in which it lives, it requires neither planets nor stars; its planet and star is its mother."
"A child may be conceived or born during the best constellation of planets, and nevertheless have very bad qualities. In such a case the planets are not to blame; it is the Ens Seminis, which it has inherited in its blood."
"Man lives within the invisible world comparable to the yolk in an egg. The chicken grows from the white of the egg, which constitutes its chaos, and man is nourished by his chaos. Within man are the sun and moon, the planets and all the rest of the stars, and also the chaos." (Paragran., ii.)
"The outward influence of the stars on the sky avails nothing, if there is not a corresponding power in the organism of man upon which it can act; but if the germ of disease is present, the corresponding influence of the stars acts upon it. For instance, a man in whom or are the ruling powers may be rendered very passionate during a conjunction of Venice and Mars. Another born under the influence of may be troubled with rheumatic pains whenever Neptune stands prominent on the sky. An observation of the contents of the astronomical almanac might often aid our physicians in making a correct prognosis."
"The moon exercises a very bad influence, especially at the time of the new moon, which may be very injurious for persons whose sidereal bodies possess magnetic elements that will attract that influence, and the conjunction of the moon with certain other planets will make her influence still more injurious." 
[23. It is not the physical body of the planet that acts upon the physical body of man, but the astral influence of the planet acting upon the astral form.]
"For instance, a conjunction of the moon, Venus, and Mars may give rise to the plague; a conjunction with Saturn to certain acute diseases, &c.; but no evil influence can develop a disease where the germ of that disease does not already exist. The seat of the sun in the Microcosm is in the heart, that of the moon is in the brain. The moon's influence is cold; and insane people have been called 'lunatics' because they are often injuriously affected by the moon, whose influence acts upon the brain and stimulates the sexual passions, and causes injurious dreams and hallucinations." 
[24. What the noxious influence of the moonlight is in the external world, the same is the influence of a morbid imagination in man.]
"There are certain stars whose influence corresponds to the medical qualities of certain metals, and others that correspond to those of certain plants, and they will act for good or for evil if they are attracted by corresponding elements in the sidereal body of man."
"A physician should know the physiology and anatomy of heaven as well as that of man to understand the cause and cure of astralic diseases, because he will vainly try his remedies as long as his patient is under the ascending influence of an evil star; but after that evil influence ceases, the disease will also be changed or disappear."
"Every metal and every plant possesses certain qualities that can attract corresponding planetary influences, and if we know the influence of the star, the conjunctions of the planets, and the qualities of our drugs, we will know what remedy to give to attract such influences as will act beneficially upon the patient." 
[25. Diseases often appear without any assignable cause. In acute diseases the patient often grows suddenly worse, or he may grow suddenly better, and no cause can be assigned to it. Such changes are usually attributed to catching cold where no cold has been caught, to mistakes in the diet where no such mistakes have been made, or they are attributed to meteorological changes, of whose action upon the human system therapeutic science knows less today than at the time of Paracelsus, because it is fashionable among certain people to reject everything which they cannot see, as being unworthy of their consideration.]
"If, for instance, a woman is deficient in the element of Mars, and consequently suffers from poverty of the blood and want of nervous strength (anaemia), we may give her iron, because the astral elements of iron correspond to the astral elements represented by Mars, and will attract them as a magnet attracts iron. But we should choose a plant which contains iron in an etherealised state, which is preferable to that of metallic iron." 
[26. For instance, elder-berries (Sambucus).]
"In a case of dropsy it would be exceedingly injurious to give any remedy that would help to attract the evil influence of the moon; but the sun is opposed to the moon, and those remedies which attract the astral essences of the sun will counteract those of the moon, and thereby the cause of dropsy can be removed. The same mode of reasoning may be applied in all other astralic diseases.
2. Diseases caused by Poisonous Substances and Impurities.
"Everything is perfect in itself and nothing is impure if it is what it ought to be; but if two things come together, then one may be a poison to the other." (De Ente Veneni)
"Impurities and injurious elements enter the human organism in various ways. They may be taken in the food or drink, inhaled with the air, or be absorbed by the skin. There are visible and invisible poisonous substances that are not injurious if they enter the organism alone, but will become poisonous if they come into contact with others."
"There are poisons and impurities of various kinds, and what is healthy food for one organism may be injurious if taken into another, and each thing contains hidden virtues that will be useful for some beings while they are evil for others. The salamander eats fire, the ox eats grass, the peacock can swallow snakes and the ostrich stones; but man requires a different kind of food."
Philosophy informs us that the world is made out of the will of God. If, then, all things are made out of will, it logically follows that the causes of all internal diseases are also originating within the will. All diseases, such as are not caused by any action coming from the outside, are due to a perverted action of the will in man, such as is not in harmony with the laws of Nature or God.
If his will begins to move in disharmony with these laws, then will a state of disharmony be created, which ultimately finds its expression on the external visible plane, and it is not necessary that the diseased person should be intellectually aware of the cause of such an inharmonious action, for the will in man produces the harmonious and inharmonious performances of his internal organs without man being aware of it and without the consent of his intellect.
A mere thought, an idea, a mental impression, may produce such an inharmonious action of will, and as the name Tartarus expresses that which is perverted, impure, or opposed to good, diseases of such an origin are called by Paracelsus "Tartaric Diseases".
"First of all should the physician know that there are three invisible substances which by their coagulation form the physical body of man, and which are symbolised as 'sulphur, mercury, and salt.' The 'sulphur' represents the auras and energies, the 'mercury' the fluids, and the 'salt' the material and substantial parts of the body; and in each organ these three substances are combined in certain proportions, differing from each other. These three substances are contained in all things, and the digestive power is the great solvent for these substances, of which each part of the body assimilates whatever it will require."
"Dew falls from the invisible air, corals grow in the water, and seeds draw their nutriment out of the soil; the earth is a great stomach, in which everything is dissolved, digested, and transformed, and each being draws its nutriment from the earth; and each living being is a stomach that serves as a tomb for other forms, and from which new forms spring into existence." (Paramir., i.)
Each organism requires that kind of food which is adapted to its own nature. The body cannot be nourished with theories, nor the mind with potatoes. The body requires material food, the mind mental knowledge; but the soul needs the nutriment that comes from the holy spirit of truth.
"Every living being requires that particular kind of food which is adapted to its species and to its individual organism, and Life, the great alchemist, transforms the food taken. In the alembic of the animal organism it extracts from it those substances which the various organs need."
"The lower class of animals are even better alchemists than man, because they can extract the essence of life out of things which he is forced to reject. Man extracts the more refined essences from food; but a hog, for instance, will extract nutriment out of substances that would act as poisons in the organism of man, but there is no animal known that will eat the excrements of a hog. Animals refuse to eat or drink things which are injurious to them, and they select by their natural instincts those things which they require; it is only given to intellectual man to disobey his natural instincts, and to eat or drink things which are injurious to him, but which may gratify some artificially acquired taste."
"Man is much more subject to diseases than animals in a state of liberty, because animals live in accordance with the laws of their nature, and man acts continually against the laws of his nature, especially in regard to his eating and drinking. As long as his body is strong it can expel or overcome the injurious influences which are continually caused in it by intemperance, gluttony, and morbid tastes; but such a continuous effort at resistance will imply a serious loss of vitality, and a time will come when disease will be the result, because the organism requires a period of rest and a renewal of strength to expel the accumulated poisonous elements."
"If the physician attempts to prevent such an expulsion of poisonous elements, he attempts a crime against Nature, and may cause the death of his patient. If he weakens in such cases the strength of his patient by abstracting blood, he will become his murderer. Rheumatism and gout, dropsy, and many other diseases are often caused by such accumulations of impure or superfluous elements, and Nature cannot recover until such elements are expelled and the vital power of the organs restored. While the organism is weakened and its vitality on the wane, the germs of other diseases may become developed by attracting injurious astral influences, because its power of resistance is enfeebled, and thus one kind of a disease grows out of another." (De Ente Veneni)
3. Ens Naturae -- Diseases arising from the Condition of Man's Nature; i.e., from Psychological Causes.
The world of corporeal forms is an external expression of the world of mind. Each thing represents an idea; each star in the sky is a visible symbol of a universal power or principle. A diseased state of the body is often caused by a diseased state of the mind. The majority of diseases are due to moral causes, and the treatment ought to be of a moral kind, and consist in giving instruction and in applying such remedies as correspond to those states of mind which we wish to induce in the patient.
Modern science knows almost nothing about the cause of the action of medicines, and for this reason the use of herbs and roots has been almost entirely abandoned. She has her purgatives, her suporifica, diaphoretica; she says that Aloes increases the peristaltic movements of the bowels, and that strychnine paralyses the nerves, &c.; but why these remedies act thus and not otherwise, this she does not explain.
Modern medicine requires, so to say, a sledge-hammer for killing a fly; but the finer natural remedies, such as have not a merely mechanical, gross, immediate, and destructive action, have almost entirely disappeared from the pharmacopoeia, and, as harmless and useless, been remitted to the care of old women. Their action is not understood, because it is not so violent as that of the poisons used by the orthodox regular physician, and therefore the effects produced are not at once apparent to the eye; but while the finer forces of Nature silently and noiselessly act upon the body of the patient, the violent drugs administered by the modern practitioner usually serve only to drive away effects by shifting the seat of the disease to a still more interior and more dangerous place.
The doctrines of Paracelsus go to show that the same power which exists in the mind of the universe, and which produced a star on the sky, is also capable to become manifest as a plant; that the whole world consists of various states of spirit, having become embodied or corporified in forms in Nature, in which the qualities of the will, which produced them, is represented and made manifest; and that, all things originating primarily out of one will-spirit, they are all related together and may be made to act upon each other by the law of induction. Each thing, from the sun down to a tumour in the body of an animal, constitutes a certain state of vibration of the one original essence, and by applying a remedy which is in a near relation to a diseased organ (according to the quality of its spirit) we can induce a healthy action in that organ, and thus restore its normal condition.
"Many diseases are caused especially by the abuse of physiological powers, in consequence of which the organs lose their strength and vitality. Thus the stomach may be overloaded with food and irritated by stimulating drinks, which force it to perform more than its natural and legitimate amount of work; the kidneys may be inflamed by stimulating and poisonous drinks, and become weak, or enlarged, on account of their overwork; the same may be said of the liver; the sexual powers may become prematurely exhausted by excesses, and the health of women be destroyed by the unnatural frequency by which connubial acts are performed. Animals live according to their nature, and it is only given to reasoning man to act against his instincts, to neglect to listen to the warning voice of his nature, and to misuse the organism with which he has been entrusted by the creative power of God. In many cases of lost vitality the weakened organs will recover their strength after a time of rest and cessation of abuse. Nature is a patient mother that often forgives the sins committed against her, although she cannot forget them. We may therefore often trust to her recuperative powers, and Nature will be able to restore that which has not been irrevocably lost; for Nature is a great physician, and the dabblers in medicine and apothecaries are her enemies, and while the latter fill the graveyards of the country with corpses, Nature distributes the balsam of life."
"Every organ in the human body is formed by the action of certain principles that exist in the universe, and the former attract the corresponding activity in the latter. Thus the heart is in sympathy with the elements of the sun, the brain with the moon, the gall-bladder with Mars, the kidneys with Venus, the lungs with Mercury, the liver with Jupiter, the spleen with Saturn, &c. There are many stars in the great firmament of the universe, and there are many germs hidden in the little world of man, and the high influences the low; and in the Microcosm and Macrocosm all things stand in intimate sympathetic relationship with each other, for all are the children of one universal father." 
[27. We ought not to forget that each planet corresponds to a certain state of the mind. Thus represents a melancholy, a fiery temper, a dreamy disposition, ambition and pride, intelligence, love and desire, wisdom.]
Not only is Man a compendium of invisible forces, having grown into corporeal shape; every animal, plant, and mineral is a corporified principle, a materialised power, or a combination of such; and the Astronomy of Paracelsus includes, therefore, not merely a knowledge of the stars, but also a knowledge of Zoology, Botany, and Mineralogy.
"What is Mars but the principle of Iron, which is found universally distributed in Nature and in the constitution of man? What is Venus but the power which excites the Vasa Spermatica in men and in animals? What is Melissa but a power which exists in the astral light and finds its material expression in the herb Melissa, which grows in our gardens? What are the animals but the personifications of those characters which they represent? Everything is an expression of the principle of life in a material form, and the life is the real thing; the external form is merely the house or Corpus in which it resides (De Pestilitate).
"All natural forms bear their signatures, which indicate their true nature. Minerals, vegetables, and animals remain true to their nature, and their forms indicate their character. Man, who has become unnatural, is the only being whose character often belies his form, because, while his character may have changed into that of an animal, his form has retained the human shape."
"If such men could re-enter the Limbus of Nature and be born again in forms which correspond to their true nature, and if this should take place, many of our Pharisees, strutting about in scarlet coats and pretending to be benefactors of mankind, while they in reality care for nothing but for the gratification of their ambition and lusts, would be born in the shape of monkeys, camels, and buffaloes." (De Philosophia)
"He is not a physician who can see only that which is visible to every boor. The experienced gardener can tell by looking at a seed what kind of a plant will grow from it, and likewise the physician should be able to perceive how a disease originates, and in what way it will develop."
"He who knows how the rain originates will also know the origin of dysentery; he who knows the origin of the winds knows how colic originates; he who knows the periodical changes of the seasons may know the origin of intermittent fevers; he who knows the ebbs and tides in the Macrocosm will know the cause of menorrhagias of the Microcosm, &c."
"The quack studies diseases in the affected organs, where he finds nothing else but effects which have already taken place, and he will never arrive at an end; for if he were to kill a thousand people for the purpose of studying those effects, he would still be ignorant in regard to the causes. The true physician studies the causes of diseases by studying man as a whole. In him exist all the diseases that did exist in the past or will exist in the future. The destroyer is not a physician, but an executioner and murderer. Let the honest man ask his own conscience whether God meant that we should acquire wisdom by murder."  (Paragran., i)
[28. Let the vivisectionists consider that question.]
"As the sunshine penetrates through a glass window into a room, so the influences of the astral light enter into the body of man, and as the rain is absorbed by the soil, while stones and rocks are impenetrable to it, so there are certain elements in man's organisation which absorb these influences, while other elements resist their action."
"To obtain a correct idea of the construction of the Microcosm, we should know how the Macrocosm is constructed; we mast look upon man as an integral part of universal Nature, and not as something separate or different from the latter."
"The earth nourishes the physical body, and the astral body is nourished by the astral light, and as the former hungers and thirsts for the elements of the earth, so the latter longs for the influences which come from the astral plane. There are many thousands of 'magnets' in the constitution of man; good attracts good, evil attracts evil; good improves the good, and causes it to be better; evil attracts evil, and is rendered worse thereby."
"Innumerable are the Egos in man; in him are angels and devils, heaven and hell, the whole of the animal creation, the vegetable and mineral kingdom; and as the individual little man may be diseased, so the great universal man has his diseases, which manifest themselves as the ills that affect humanity as a whole. Upon this fact is based the prediction of future events." (Paragran.)
"Those who merely study and treat the effects of disease are like persons who imagine that they can drive the winter away by brushing the snow from the door. It is not the snow which causes the winter, but the winter is the cause of the snow. Those people have departed from the light of reason and lost themselves in idle vagaries, to the great detriment of the welfare of humanity."
"Consider how great and how noble man is, and that his visible form is merely the outgrowth of invisible powers. As it is outside of man, so is it inside, and vice versa, for the outside and inside are essentially one thing, one constellation, one influence. It is the Limbus in which the whole of creation is hidden. He who knows only the external form of man, and not the power by which it is produced, knows nothing but an illusion; his science is illusive, only fit to impose upon the ignorant." (De Astronomia)
"Good or evil influence comes down from the sun, the moon, or the stars; the action of the macrocosmic influences stimulates the corresponding elements (the Corpora Microcosmi Astralia) existing in man into action. The same element which produces Mars, Venus, or Jupiter in the sky exists also in the body of man; because the latter is the son of the astral body of the Macrocosm in the same sense as the physical body of man is a son of the earth."
"To be a physician, it is not sufficient to know the anatomy of the physical body; you should also know that of the astral body; you should know not merely a part, but the whole constitution of the Macrocosm and the Microcosm of man."
"Adam is not the father of man, nor is Eve his mother; they were both human beings themselves. The first man was a product of creation, and all created things constitute together the Limbus (Nature)."
"Man is born from the Limbus, and still remains in it; the two, i.e., Man and Nature, are one, and he who knows the anatomy of Nature knows also the constitution of man. If a man gets sick, it is not the eternal part in him which suffers, but it is his Limbus, which is composed of many hundreds of different elements, which are all related to their corresponding elements in the great Limbus of Nature."
"Nature (Heaven) is Man, and Man is Nature; all men are one universal Heaven, and Heaven is only one universal Man. Individual man is the individualised universal Man, and has his own individual heaven, which is a part of the universal Heaven. If all children were born at once and upon one point, they would all be constituted alike, and be sick or well at the same time; but at the time of conception a differentiation takes place, and each child receives his own individual nature, which, however, still remains an integral part of the universal nature of mankind."
"Thus, there are many points in a circle, and each point constitutes a circle of its own, and yet they all belong to the great circle, and as each little circle may expand so as to encompass the whole, so the heaven in man may grow so as to expand towards the whole, or contract into his own centre and disappear."
"Why does man want to eat, to drink, and to breathe but because he is related to the elements of earth, water, and air, and must attract these things to his constitution? Why does he need warmth but because he is related to the element of the fire and cannot do without it? And all these elements may produce diseases."
"There is no disease in the elements, but the disease starts from the centres. The origin of diseases is in man, and not outside of man; but outside influences act upon the inside and cause diseases to grow. Man is himself a cosmos. A physician who knows nothing about Cosmology will know little about disease. He should know what exists in heaven and upon the earth, what lives in the four elements and how they act upon man; in short, he should know what man is, his origin and his constitution; he should know the whole man, and not merely his external body. If man were in possession of a perfect knowledge of self he would not need to be sick at all."
"Diseases serve to teach man that he is made out of the universal Limbus and that he is like the animals and by no means better than they. He should study himself and the rest of creation, so that he may attain self-knowledge; and this self-knowledge should be above all obtained by the physician. Man is the highest of all animals, and the whole of the animal creation is contained in him, and, moreover, he has the power to attain self-knowledge, a faculty which the animals do not possess."
"Every star (faculty) in the nature of man is of a double nature, and he who knows the stars also knows the nature of the disease; but the Arcana of Nature are single. If the two opposites in the constitution of man (heat and cold, love and hatred, &c.) are at war with each other, each of them asks for help from their common mother (Nature), and the physician should, therefore, be well acquainted with the astronomy of the inner heaven of man, so as to know how to assist Nature in her work."
[29. That which is divine in man is only one, and has only one aspect; all other things have two aspects, a material and an ethereal one.]
"To understand the laws of Nature we must love Nature. He who does not know Maria does not love her; he who does not know God does not love Him; his belly (his greed) is his god. He who does not understand the poor does not love them. The more knowledge we obtain, the stronger will be our love and the greater our power. He who knows God has faith in God; he who does not know Him can have no true faith."
"He who knows Nature will love her, and obtain the power to employ her forces. No one can be made into an artist or inventor if he has not the natural love and capacity for it; no one can be a good physician unless he is born to be one. The art to invent is a species of Magic, which cannot be taught, but which must be acquired. All Wisdom comes from the East; from the West we can expect nothing good; therefore, you who desire to be useful physicians, act according to the sun of true Wisdom, and not for the aggrandisement of the moonshine of self." (Labyrinthus Medicorum)
"It must not be supposed that a certain material element coming from the planets enters the organism of man and adds something to it which it does not already possess. The light of the sun does not contribute any corporeal substance to the organisms existing upon the earth, and a man does not become heavier if he stands in the sun; but the natural forces acting in the various organs are intimately related to similar forces acting in the organism of the world, and as the liver, the spleen, the heart, &c., are the bodily representatives of certain organic activities, likewise the sun and the moon, Venus, Mars, &c., are the visible representatives of the corresponding activities of the Cosmos."
"If a man gets angry, it is not because he has too much bile, but because the 'Mars,' the combative element in his body (the invisible power that guides the production of bile), is in a state of exaltation. If a man is amorous, it is not because his spermatic vessels are overloaded, but because the 'Venus' (the amorous element) in his body is in a state of exaltation."
"If in such cases a conjunction of the combative and amorous elements takes place in his body, an ebullition of jealousy will follow; and if such an internal conjunction should take place at a time when conjunction of the planets Mars and Venus takes place in the sky, the sympathetic relationship existing between the elements representing these planets in the Microcosm and the elements represented by those of the Macrocosm may lead to serious consequences unless counteracted by the superior power of reason and will." 
[30. It would be interesting to collect statistics of crimes, showing exactly the time when they have taken place, comparing the latter with the time of the conjunctions of the planets existing at the same longitude and latitude, and also compare them with the constellations that ruled at the time of birth.]
There are a great many stars in the universe; there are a great many forces active in the organism of man. There are a great many giants which are the earthly representations of astral influences corresponding to the qualities of the stars, and which will attract the influences of the stars to which they are sympathetically related. By using such plants as medicine we attract the planetary life-influences needed to restore the vitality in diseased parts.
We give below a list of some principally useful herbs, the names of the planets to which they are sympathetically related, and the names of the principal diseases in which they may be used with advantage. It will, however, appear reasonable that it makes a vast difference whether such plants are fresh or whether they have been dried, and their occult properties are, moreover, to a great extent modified by the time of the day or night, and under what planetary conjunctions they have been gathered, and at what time they are used. Each plant should be gathered at a time when the planet to which it is related rules the hour, and its essence should be extracted as long as it is fresh. [*]
[31. Useless to say that our druggists know nothing about such things, and do not
* Hartman does not indicate whether the information in this chart is from Paracelsus or is his own.
Sun. -- Rosmarinus officinalis, Lavandula officinalis, Salvia officinalis, Satureja officinalis, Melissa officinalis. (Acute inflammations, diseases of the heart, rheumatism, &c.)
Moon. -- Thymus majorana, Helleborus niger, Ruta graveolens. (To be used in insanity, hysteria, nervous diseases, &c.)
Mercury. -- Pulmonaria off., Althaea off., Plantago laureola. (Pneumonia, catarrh, phthisis pulmonalis, inflammations of mucous membranes.)
Venus. -- Ononis spinosa, Verbascum thapsus, Apium petroselinum. (Dropsical swellings, diseases of kidneys or bladder, &c.)
Mars. -- Carduus benedictus, Urticaria diocia, Erythraea centaurium. (Fevers, diseases of an acute and violent character; eruptive fevers, &c.)
Jupiter. -- Ruta graveolens, Hepatica nobilis, Adianthum veneris, Chelidonium magus, Linum usitatissimum, Cannabis sativa. (Jaundice, liver diseases.)
Saturn. -- Chrysosplenium alternifolium, Scrophula nodosa, Teucrium Chamaedrys. (Hypochondria, piles, melancholia, &c.) 
[32. The physician of the nineteenth century will hardly fail to recognise among these remedies many that are habitually used in modern medicine, although there is hardly any other reason for their employment known but that experience has taught that they are useful.]
There are a great many other plants whose essences correspond to the ethers radiating from other planets and stars, and if we knew all the qualities of the stars, we would find that the quality of each of them is represented on the earth by some plant. By the judicious use of plants beneficial astral activities may be attracted and evil influences neutralised; but to know what plants are required in each case it is necessary to know not only the anatomy of the human body and the functions of its organs, but also the constitution of the starry heavens, the qualities of the stars, and the time of the appearance and conjunctions of planets. The impossibility to grasp at once all these things intellectually shows that the power of spiritual perception is a most necessary qualification for the true physician.
It is not within the scope of this work to enter into a detailed account of the treatment of special diseases adopted by Paracelsus. It may suffice to say that the difference between the system of medicine of the present day and that of Paracelsus is a difference growing out of an entirely different apprehension of fundamental truths.
Modern science looks upon the universe as being a conglomeration of dead matter out of which, by some unexplainable process, life may become evolved in forms. The science of Paracelsus looks upon the whole of the universe as the manifestation of a universal principle of life, acting through the instrumentality of forms.
Modern science seems to regard the forms as the sources of life; the science of Paracelsus looks upon the forms as being the products of life. Forms are, so to say, condensed forces or crystallised space; but space itself is an aspect of the one life, and there is no dead matter in the universe, for that which dies returns again into the matrix of Nature, to be reborn into other forms, and to serve again as an instrument for the manifestation of life.
In the universe of Paracelsus there is life everywhere, and all beings are connected together by a common link. Some forms are in a close mutual sympathy, while between others an antipathy is prevailing. Some attract and others repel each other. During the ascendency of a planet  its essence will be especially attracted by plants and by animal organs that are in harmony with it; but what else is this radiating planetary essence but the elixir of life, the invisible vehicle of a quality peculiar to that power?
[33. The ascendency of a star means the increase of a power.]
And therefore a patient may grow better or worse without any visible cause. A medicine that will do good at one time will be useless at another, and a system of medicine without understanding and without true knowledge of natural laws will remain a system of mere suppositions and superstitions, of passive observation and inactivity, and if it attempts to interfere with the cause of a disease, the probability is that it will do serious harm. Paracelsus says:
"Our physicians pay no attention to the position of the planets, and therefore they kill more patients than they cure, because a medicine that may do good at one time may be injurious at another, according to the prevailing influence. That which is active in medicines is their astral elements acting upon the astral man, and they are produced by astral influences, and it makes the greatest difference whether a medicine is pervaded by one influence or by another." (De Caducis)
[34. The quality of the influences acting upon the patient.]
It should always be remembered that astral influences do not act directly upon the physical bodies of men and animals, but upon their vital essence, in which all elements are contained. Love for a certain person may be created by a word or a touch, by a breath or a kiss, but only if the person who is touched or breathed upon has in his soul the elements that are capable to manifest that particular kind of love. The vehicle of life that contains the life-essence in the body of man (the Mumia) is the same as that which contains the universal life and forms the astral body of the world; but each energy may exist in various states and modifications, differing from each other.
"Even the ignorant knows that man has a heart and lungs, a brain and a liver and stomach; but he thinks that these organs are independent things, that have nothing to do with each other; and even our most learned doctors are not aware of the fact that these organs are only the material and bodily representatives of invisible energies that pervade and circulate in the whole system; so that, for instance, the real 'liver' is to be found in all parts of the body, and has its herd in that organ which we call the liver. All the members of the body are potentially contained in the centre of the vital fluid, which has its seat in the brain, while the activity which propels it comes from the heart."  (De Viribus Membrorum)
[35. This doctrine is corroborated by modern discoveries. Amputations of limbs are followed by a state of atrophy of certain parts of brain-substance, which seems to indicate that the force which shapes the limbs has its centre in the brain. If certain parts of the brain were destroyed, the limbs would begin to atrophy. If we apply this mode of reasoning to the Macrocosm, we find that all the essences and ethers that go to make up the organs of the Macrocosm are also contained in its centre, the sun; and if a certain element were taken away from the sun, the planets could not continue to exist in their present condition. If a certain element that goes to form the legs of men were suddenly taken away from the universal storehouse of the Macrocosm (the Limbus), human beings would be born without legs; if no principle of reason existed, there would be no use for brains, &c.]
Mind is not created by the brain, neither is love nor hate created by the heart; but mind acts through the brain, and love and hate have their origin in the heart. A man who is angry is not only angry in his head or in his fist, but all over; a person who loves does not only love with his eye, but with his whole being; in short, all the organs of the body, and the body itself, are only form-manifestations of previously and universally existing mental states.
"The body of a man is his house; the architect who builds it is the astral world. The carpenters are at one time Jupiter, at another Venus; at one time Taurus, at another Orion. Man is a sun and a moon and a heaven filled with stars; the world is a man, and the light of the sun and the stars is his body; the ethereal body cannot be grasped, and yet it is substantial, because substance (from sub, under, and sto, standing) means existence, and without substance nothing exists."
"If the life of the sun did not act in the world, nothing would grow. The human body is vapour materialised by sunshine mixed with the life of the stars. Four elements are in the world, and man consists out of four, and that which exists visibly in man exists invisibly in the ether pervading the world."
"Where is the workman that cuts out the forms of lilies and roses that grow in the field? and where is his workshop and tools? The characters of the lilies and roses exist in the astral light, and in the workshop of Nature they are made into forms. A blooming flower cannot be made out of mud, nor a man out of material clay; and he who denies the formative power of Nature, and believes that ready-made forms grow out of the earth, believes that something can be taken out of a body in which it does not exist." (De Caducis)
"The power of sight does not come from the eye, the power to hear does not come from the ear, nor the power to feel from the nerves; it is the spirit of man that sees through the eye, and hears with the ear, and feels by means of the nerves. Wisdom and reason and thought are not contained in the brain, but they belong to the invisible spirit which feels through the heart and thinks by means of the brain."
"All these powers are contained in the invisible universe, and become manifest through material organs, and the material organs are their representatives, and determine their mode of manifestation according to their material construction, because a perfect manifestation of power can only take place in a perfectly constructed organism, and if the organism is faulty the manifestation will be imperfect, but not the original power defective." (De Viribus Membrorum)
The animal intellect differs from the human intellect especially in that the animal can see only the vehicle, but the human intellect discovers the principle manifested therein. For this reason those of our would-be scientists who only see external effects, and cannot see the principles therein, have only an animal intellect, however well trained it may be.
4. Diseases originating from Spiritual Causes. 
[36. "That which is born from our thoughts is a spirit." (Paramir.,i.)]
This class of diseases includes all evils that are caused by an evil will, resulting from passions, evil desires, disordered thoughts, and a morbid imagination. Such psychological states produce physiological changes in the physical body. Shame produces a blush in the face, and terror produces a paleness. Fear causes diarrhoea; melancholy, obstructions; anger or envy gives rise to jaundice. Gaiety may cure, and grief may kill. Violent emotions produce miscarriages, apoplexy, spasms, hysterics, and cause malformations of the foetus, &c., &c.
Such things are known to all who have investigated such matters; but it is less generally known that the evil imagination of one person can affect the mind of another, poison his vitality, and injure or kill his body.
The reason why this is not generally known is that the imagination of the majority of men and women in our present state of civilisation is too weak, their will too feeble, and their faith too much pervaded by doubt to produce the desired effects; and it is fortunate that their imagination, however evil it may be, has not much power as long as the state of morality is not higher advanced than it is at present.
[37. To think is to act on the plane of thought, and if the thought is intense enough, it can produce an effect on the physical plane. It is very fortunate that few persons possess the power to make it act directly on the physical plane, because there are few persons who never have any evil thoughts entering into their mind.]
Nevertheless, there have been persons whose evil will was so strong as to project the products of their imagination instinctively or consciously upon a person whom they desired to injure, and such persons are still in existence, although they may not deem it prudent to boast of their gifts or to exhibit their powers in public.
Envy and hate produce an evil imagination, and create forces that are more active during sleep than during waking. The evil thoughts of a malicious person can affect another (sensitive) person, not only while the former is awake, but also during his sleep; because when the physical body is asleep, the sidereal body is free to go wherever it pleases or wherever it may be attracted.
"The life that is active in the organs is the anima vegetiva (the animal soul). It is an invisible fire (sulphur), that can easily be blown into a flame by the power of the imagination. Imagination creates hunger and thirst, produces abnormal secretions, and causes diseases; but a person who has no evil desires will have no evil imagination, and no diseases will spring from his thoughts."
"A person who has evil desires will have an evil imagination, and the forces created in the sphere of his mind can be projected by powerful will into the mental sphere of another. Thoughts are not empty nothings, but they are formed out of the substance that forms the element of the mind, in the same sense as a piece of ice is made out of the substance of water."
"The will is the power that concentrates the image formed in the mind, in the same way as the power of cold will cause a body of water to freeze into solid ice; and as an icicle may be thrown from one place to another, likewise an evil thought, formed into substantial shape by an intense will, may be hurled into the mental sphere of another, and enter his soul if it be not sufficiently protected."
"Imagination is the cause of many diseases; faith is the cure for all. If we cannot cure a disease by faith, it is because our faith is too weak; but our faith is weak on account of our want of knowledge; if we were conscious of the power of God in ourselves, we could never fail. The power of amulets does not rest so much in the material of which they are made as in the faith with which they are worn; the curative power of medicines often consists, not so much in the spirit that is hidden in them, as in the spirit in which they are taken. Faith will make them efficacious; doubt will destroy their virtues."
The Ens Spirituale is the Will. The power of the true spiritual Will is known very little, because it is attained by very few. In our present civilisation, men of strong, determined, and enlightened Will are few and far between; men and women are ruled to a great extent by their instincts and desires, and have not sufficient will power to rise above and control them.
"The Ens Spirituale is a power which may affect the whole body and produce or cure all kinds of diseases; it is neither an angel nor a devil, but it is a spiritual power which in the living body is born from our thoughts."
"There are two principles active in man; one in the principle of Matter, which constitutes the corporeal visible body; the other one is the Spirit, intangible and invisible, and the spiritual principle may be vitiated and diseased as well as the body, and transmit its diseases to the body."
"The Ens astrale, veneni, and naturale act upon the body, but the Ens spirituale and deale belong to the spirit; if the body suffers, the spirit need not suffer; but if the spirit suffers the body suffers; the body cannot live without the spirit but the spirit is not confined by the body, and therefore is independent of it. The spirit in man sustains the body as the air supplies him with life; it is substantial, visible, tangible, and perceptible to other spiritual entities, and spiritual beings stand to each other in the same relationship as one corporeal being to another."
"I have a spirit and you have one, and our spirits communicate with each other in the same sense as our bodies; but while we need language to understand each other, our spirits understand each other without using words."
"If one spirit is angry at another it may injure him, and the injury received be transmitted upon his body. Spirits harmonise and associate with each other, or they repel or injure one another. Spirits are not born from the intellect, but from the soul, for the soul is the substance of life. Thought alone produces no spirit, but it determines the qualities of the will."
"There is no spiritual power in children, because they have no perfect will-power; he whose will is perfected gives birth to a spirit, as a pebble produces a spark, and this spiritual power partakes of the nature of his will. He who lives in the will, possesses the spirit -- i.e., the Ens spirituale."
"There is a corporeal world and a spiritual world, and the two are one, and the spiritual beings live in their own spiritual world as we live in ours. They have their likes and dislikes, their sympathies and antipathies, like ourselves, and they do not always correspond to the likes and dislikes of the bodily forms. Men may quarrel and fight with each other and their spirits nevertheless be in harmony, but if a spirit injures another spirit, the material body of the latter will become also affected."
"The spirits of a man may act upon another without the other man's consent or intention, unconsciously and involuntarily to him; but if man's will is in unity with his thought and desire, a spirit (force) will be produced which can be employed for good or for evil. If two such spiritual forces battle with each other, the weaker one, or the one which does not defend itself sufficiently, will be overcome, and bodily diseases may be the result."
"An evil-disposed person may throw the force of his will upon another person and injure him, even if the latter is stronger than the former, because the latter does not expect and is not prepared for the attack; but if the other is stronger and resists successfully, then a force will be kindled in him which will overcome his enemy and which may destroy him."  (Repercussio)
[38. Here is the whole philosophy of what is now called “hypnotic suggestion outlined. Men's thoughts constantly act upon each other, be it knowingly or without their knowledge, and the stronger overcomes and overawes the weaker; but the strength of the thought depends upon the force of the will by which it is endowed, and the strength of will depends upon the amount of its consciousness.]
"Waxen images, figures, &c., may be used to assist the imagination and to strengthen the will. Thus a necromancer will make a waxen image of a person and bury it, covering it with heavy stones, and if his will and imagination are powerful enough, the person whom it represents feels very miserable until that weight is removed. Likewise, if he breaks a limb of that figure, a limb will be broken in the person whom the figure represents, or he thus inflicts cuts, stabs, or other injuries upon an enemy."
"It is all done through the spirit acting upon the spirit. No necromancer can by his will act directly upon the body of a person, but he can act upon his astral spirit, and the spirit of the injured person reproduces the injury upon his own body. Thus a necromancer plants a tree, and he who cuts the tree cuts himself; that is to say, he does not cut his body, but the spirit, which has the same limbs as the body, and the cuts made upon the spirit are reproduced upon the body."
"Thus the spirit of a person may, without the assistance of his body and without a knife or sword, cut or stab or injure another person by the mere force of the imagination and will, and images can be cursed effectually, and fever, apoplexy, epilepsy, &c., be caused thereby; but our scientists have no conception of what a power the will is, because they have no strong will, and they do not believe in such things, because they are beyond their comprehension."
"The will produces such spirits, and they can also act upon animals, and it is even easier to affect animals than to affect men, because the spirit of man is better able to defend itself than that of an animal." 
[39. Here again is a glorious new field of activity for the enterprising vivisectionist; but unfortunately he in whom such evil forms of will-power (elementals or devils) have come into existence will not get rid of them easily, and he will be himself the greatest sufferer in the end.]
"Not only may a necromancer thus consciously injure another person by his evil will and imagination, but the spirit of envious, jealous, revengeful, and wicked persons can, even if they are ignorant of the practices of sorcery, injure those who are the objects of their evil will while the body is asleep; for dreams which come from the spirit are actually enacted, but dreams which do not come from the spirit are only plays of fancy."
"One poison will render another poison harmless, and thus the effect of the imagination of one person neutralises the effects of the imagination of another. If any one can make an image of wax to injure my body, I may make another image to attract the evil spell. His image obtains its power by the force of his faith, and my image obtains its virtue by the power of my faith; and the injuries inflicted by my enemy upon the image will leave me unharmed, and the curses that he heaps upon me will return to him and leave me unhurt."
"If a person is gloomy and despondent, he ought not to be left alone, but he ought to have some one to cheer him up and to explain to him that he must free himself of his own morbid thoughts. There are some who believe that it is possible for witches to pass through doors and to vampirise people; but no witch can bodily (physically) pass through a closed door in the way in which this is done by sylphs and pigmies; they do such things in their astral forms."
"O you doubtful man, you Peter of little faith, who are moved by each wind and sink easily! You are yourself the cause of all such diseases, because your faith is so little and feeble, and your own evil thoughts are your enemies. Moreover, you have hidden within yourself a magnet which attracts those influences which correspond to your will, and this celestial magnet is of such power that for more than a hundred or even thousands of miles, it attracts that which your spirit desires out of the four elements." (Philos. Occulta)
5. Diseases originating from the Divine Cause (Karma). 
[40. The will of God.]
All diseases are the effects of previously existing causes. Some originate from natural and others from spiritual causes. Spiritual causes may have been created by a man during a former existence. For such cases there is no remedy but to wait patiently until the evil force is exhausted and the law of universal justice satisfied; for even if the just retribution for our sins can be evaded at one time, it will only be postponed, and the evil returns at another time with an accumulation of interest and with increased force.
"All diseases originating from the above-mentioned four causes may be cured by the power of the true Faith. All health and all disease come from God, and in God is the cure. Some diseases, however, do not directly come from God, but are natural (although they, too, come from God indirectly, because Nature is a manifestation of the power of God), but other diseases are directly sent by God as a punishment for our sins."
"Each disease is a purgatory, and no physician can know exactly when or how it will end; the physician is only a servant of God, who works to accomplish His will. If it is the will of Providence (Karma) that the patient should still remain in his purgatory, then will the physician not be able to help him out of it; but if his time for redemption has come, then will the patient find the physician through whom God will send him relief."
"The physician may cure the sick by using remedies, but it is God who makes the physician and the remedy. God does not perform miracles without man; He acts through the instrumentality of man, and restores the sick to health through the instrumentality of the physician, and therefore the physician should be in possession of faith (in harmony with God), so as to be a perfect instrument through which the will of God can be accomplished."
"He who expects help from medicine or from a physician is not a Christian, but he is a Christian who hopes to receive aid from God through the instrumentality of man. God is the first and most potent physician; human physicians are only His deputies. Call not for help to the personal self of any man, but ask it from God acting through man, and He will cause you to find the physician, if it is well for you that you should receive aid; or He may aid you through the power within yourself, provided you are holy or a physician yourself."
"Two kinds of punishment (Karma) are waiting for the sinner. One takes place during his life, the other one after his death. Those sins which are not expiated after death will produce certain effects in our next life. God is the master of Nature, and the physician is her servant, and let no physician fancy that he can be a master of Nature unless he is a servant of God."
"There are two ways of practising the medical art: the first is to employ art; the second is to employ fancy. The former means the employment of observation, reason, knowledge, experience, and wisdom; the latter is the product of speculation, self-conceit, preconceived opinions, and ignorance. Those who are wise will know which way to choose." (De Ente Dei)
"No physician should presume to know the hour of recovery in such cases, because it is not given to man to judge of the offence of another, and the inner temple contains mysteries in which no uninitiated stranger is permitted to pry. If the trial is over, God will send the physician. If a patient recovers by following the advice of a physician, it is a sign that the physician has been sent by God; but if no recovery takes place, God did not send the physician."
"Nothing in the world happens without a cause. The ignorant physicians are the servants of hell, sent by the devil to torment the sick; but the true physician is God. God does nothing in an unnatural manner, and if He produces wonders, He produces them through human agencies. God does not go about practising medicine or come to see a patient; if He comes to him, He comes in the shape of a man."
"If a town possesses a good physician, people may look upon him as a blessing from God; but the presence of an ignorant or greedy doctor is a public calamity and a curse to all. But all bodily diseases will be cured at the legitimate hour, when the battle of life is ended and the angel of death opens the portal to the eternal kingdom of rest."  
[41. The word eternal does not signify a time without end, but a state in which time is not measured, and in which it therefore does not exist.]
[42. A misunderstanding of the doctrine of Karma may give rise to an erroneous belief, which may be productive of serious harm. There are great numbers of religious fanatics in the East, and some in the West, who would not make an attempt to pull a person out of a burning house, even if they could easily do so, because they believe that if it is the will of God, or his Karma, that he should perish in the fire, it would be wrong to interfere with that law, and to frustrate the purpose of God. They should remember that if it was the will of God which caused such a person to fall into danger, it must also have been the will of God which sent them near, and enabled them to save; and if they neglect to do their duty and suffer him to perish, they are arrogating to themselves the prerogatives of gods. They then act against the law, and will become responsible for their act. God acts through man, and a man who does not respond to His call, and refuses to obey the Divine command, spoken within his heart, is a useless instrument, and will be rejected.]
THE PRACTICE OF MEDICINE
As there are five causes of diseases, so there are five different ways of removing them, and therefore five classes of physicians: --
"1. Naturales -- i.e., those who treat diseased conditions with opposite remedies; for instance, cold by warmth, dryness by moisture, &c., according to the principle, Contraria contrariis curantur. To this class belonged Avicenna, Galen, &c.". (Allopathy, Hydrotherapie, &c.)
"2. Specifici. -- Such as employ specific remedies, of which it is known that they have certain affinities for certain morbid conditions. To this class belong the Empirics." (Homoeopathy)
"3. Characterales. -- The physicians of this class have the power to cure diseases by employing their willpower." (Magnetism, Suggestion, Mind-Cure)
"4. Spirituales. -- The followers of this system have the power to employ spiritual forces, in the same sense as a judge has power over a prisoner in the stocks, because he is in possession of the keys. Such a physician was Hippocrates." (Hypnotism, &c.)
"5. Fideles. -- i.e., those who cure by the power of Faith, such as Christ and the apostles." (Magic)
"Among these five classes, the first one is usually the most orthodox and narrow-minded, and rejects the other four for not being able to understand them."
"From each of the five causes of diseases all kinds of diseases may spring, and each kind of disease can therefore be divided into five classes, according to its cause. There are consequently five kinds of plague and five kinds of cholera, five kinds of dropsy or cancer, &c."
"If, for instance, a plague appears, the Naturales will say it is caused by a disorganisation of the bodily structures, while the Astrologer will say it is caused by a certain constellation of planetary influences; but there may be three more causes which produced that epidemic, and which will determine its character."
"Moreover, each disease may manifest itself in two ways, one of which belongs to the department of Medicine, the other one to the department of Surgery. That which radiates from the centre (constitutional diseases) belongs to Medicine; that which is localised -- i.e., circumscribed or confined to a certain locality -- belongs to Surgery." 
[43. The word surgery is here applied in a sense somewhat different from its modern acceptation.]
"Each physician, no matter to which sect he belongs, should know the five causes of diseases and the five methods of treatment; but each method is in itself sufficient to cure all diseases, no matter from what cause they originate." (De Entibus Morbosom)
"No knowledge is perfect unless it includes an understanding of the origin -- i.e., the beginning; and as all of man's diseases originate in his constitution, it is necessary that his constitution should be known, if we wish to know his diseases."
THE THREE SUBSTANCES
"The Bible tells us that Man is made out of nothing; that is to say, his spirit, the real man, is from God, who is not a thing, but the eternal reality; but he is made into three somethings or 'substances,' and these three constitute the whole of Man: they are himself, and he is they, and from them he receives all that is good or evil for him. Every state in which man can possibly enter is determined by number, measure, and weight."
The "Three Substances" are the three forms or modes of action in which the universal primordial Will is manifesting itself throughout Nature, for all things are a Trinity in a Unity. The "Salt" represents the principle of corporification, the astringent or contractive and solidifying quality, or, in other words, the body; the "Sulphur" represents the expansive power the centrifugal force, in contradistinction to the centripetal motion of the first quality -- it is that which burns, i.e., the soul or light in all things; and the "Mercury" is the Life, i.e., that principle or form of will which manifests itself as life, or consciousness and sensation. Each of these forms of will is an individual power;  nevertheless they are substantial, for "matter" and "force" are one, and originate from the same cause. The three substances, held together in harmonious proportions, constitute health; their disharmony constitutes disease, and their disruption death.
[44. So are light, heat, electricity, &c. Each of them is an individual, and nevertheless universally existing, energy.]
"These three substances should be practically known to the physician, for his usefulness does not consist in merely possessing theoretical knowledge, but in his ability to restore health. He must learn to know these substances by studying the light of Nature, not by seeking them in his own imagination; he should become able to see Nature as she is, and not as he or others may imagine her to be. His art should be baptized in the fire; he must have himself been born from the fire, and tested in it seven times and more."
"No one is born a physician out of himself, but out of the light of Nature, and this light is the great world. He should pass through the examination of Nature and know her laws. He should not seek for wisdom in his own fancy, but in the light of Nature, and from the ability to recognise this light springs the true science. Not in the books, but in the light of Nature is to be found true wisdom and art, theory and practice; but those who cannot find wisdom in that light, and seek for it in their own fancy, will continually err." 
[45. Sankaracharya says: The first necessary requisite for the attainment of real knowledge is the possession of the power to distinguish the enduring (spirit) from the non-enduring (matter). That which hinders man to see the truth is the delusion of self.]
"There is nothing in man which would naturally cause him to be a physician. He has the capacity to collect ideas intellectually, but this alone does not constitute art. This faculty is like an empty box, useful only to store up useful things."
"Let us look at two examples the glass-maker and the carpenter. The glass-maker did not learn his art from himself, he found it in the light of Nature, for Nature showed him how to melt the materials by means of the fire, and discovered the glass for him; but a carpenter who builds a house constructs it according to his own ideas, provided he has the necessary materials."
"A physician may have the necessary materials -- i.e., the patient and the remedies -- but he is not a true physician as long as he has not the true knowledge as to how and when and why they must be applied. The glass-maker is taught by Nature, the carpenter follows his own fancy; the former is taught by the fire, and the true physician receives from the fire of Nature his wisdom and his art -- i.e., his experience. This is his true approbation". 
[46. The true physician acts in harmony with natural laws; the quack tries to oppose Nature by means of his own inventions. The true physician will aid Nature to throw off the germs of disease; the quack will try to force Nature to retain the poison and to prevent its outward manifestation. (Compare William Tebb, Leprosy and Vaccination. London, 1893.)]
"The ignorant refuse to follow Nature, and they follow their own fancies. Understanding is twofold. One understanding comes from experience, the other from aptitude; the former, again, is twofold, and is based either upon the understanding of the law or merely upon haphazard experiment. The former is the one upon which true medicine rests, and implies the knowledge of the three substances; the other is merely supposition and error, for a haphazard experiment may succeed once and fail at another time."
"We should not follow in the footsteps of persons, but in the footsteps of Nature; we should not act on account of hearsay, but on account of our own understanding. The first man who learned anything useful was taught by Nature; let Nature teach us as she taught him."
"If my art is to be based upon a firm foundation, it must be based upon my own understanding, not upon that of another man. A physician should have God before his eyes, visibly and tangible; he should see the truth, not shadowy or as in a dream, but tangible and without any doubt."
"Our science should be based upon our own perception of truth, not upon mere belief or opinion. Information received from men can only assist us in forming opinions, but it constitutes no knowledge. True knowledge consists in a direct recognition of the real, and is taught by Nature herself."
"As far as the patient is concerned, there are three things required of him to effect a cure: his disease should be a natural one, he should have a certain amount of will, and a certain amount of vital energy. If these conditions are not present, no cure can be effected; for even Christ could not benefit those who were not receptive of His power."
"This power is Faith, and it should be present in the patient as well as in the physician. Christ did not say to the sick, 'I cured thee,' but He said, 'Thy faith made thee whole.' It is not the physician who heals the sick, but it is God who heals him through Nature, and the physician is merely the instrument through which God acts upon the nature of the patient. The patient should therefore have faith in God and confidence in his physician."
"God acts according to universal law, and makes no exceptions in special cases; but all power comes from God, and may be guided properly or its action impeded by the physician. God kills no one; it is Nature which causes people to die. God is Life, and the physician in whom the power of God is manifest will be a fountain of life and health to the sick."
"To God belongs the praise, and to man the blame. Those who attempt to cure diseases by their own power, without recognising the eternal source of all power, will never know the deeper mysteries of Nature. They deal with lies, and do not perform the will of God; and if they murder their patients, it is they themselves who are responsible for it."
"Those who attempt to cure the sick by means of what they learn in books, and without using their own judgment, are like the foolish virgins mentioned in the Bible, who wasted the oil from their lamps, and tried to borrow light from others. Those whose minds are open for the reception of the truth, who are charitable to all, who love their art for its own sake, and seek to do the will of God, without any thought of self, they belong to my school, and are my disciples. They will be taught by the light of wisdom, and God will perform His miracles through their instrumentality." (De Virtute Medici)
Why is the practice of medicine of Theophrastus Paracelsus almost incomprehensible to the modern practitioner? It is because the latter seeks to treat the diseased organs themselves, which are as such merely the external effects of internal causes, and he knows of no other way to act upon them except by mechanical or chemical means; while the method of treatment of Paracelsus, by means of which he made the most wonderful cures, is to change the interior spiritual causes from which the outward effects grow; to treat the very essences out of which corporeal organs become crystallised, and to supply them with the power of vitality of the quality which they require.
To accomplish this, deep insight into the causes of disease, spiritual perception, spiritual knowledge, and spiritual power are needed, and these qualities belong not to that which is human in man, but to the light of the spirit which shines into him.
For this reason the Arcana of Paracelsus have been universally misunderstood, and it is believed even to this day that his "secret remedies" were certain compounds which he concocted, and which might be prepared by any apothecary, if he were put in possession of the prescriptions for them.
This is, however, not the case. A prescription that might be learned from books is not an Arcanum;  a secret that might be communicated intellectually from one person to another is not a divine or spiritual mystery. A cow can give birth to nothing else but a calf, a monkey cannot produce a man; neither can he who has not himself been reborn in the spirit produce or endow things with spiritual power. Man must himself be that which he desires to produce.
[47. "An Arcanum is incorporeal and indestructible of eternal life, superhuman and beyond Nature. In us is the Arcanum Dei and the Arcanum Naturae; the Arcanum is the virtue of a thing in its highest potency; the Arcanum Hominis is that power of man which is eternal in him." (Archidoxes, De Arcanis)]
We do not blame those who, not being spiritual, are unable to grasp spiritual truths; we only reject the conceit of those who, not being capable to see the true light, dogmatically deny its existence.
Even of the direct disciples of Paracelsus, few only were able to see the truth clearly. He says: "Twenty-one of my servants have become victims of the executioner (the illusions of this world, false reasoning). May God help them! Only a few have remained with me." (Denfensio, vi.)
"The first Arcanum is the Mercurius vivus; the second, the Prima Materia; the third is the Lapis Philosophorum; and the fourth, the Tinctura. These remedies are rather of an angelic than of a human character." (Archidoxes, iv.)
If the will of God acting within Nature could create a world, surely the same divine will, acting within man, can cure all diseases; but only that will which is active in man, not that which is outside of him, can act within his organisation; and before a man becomes able to send his soul within the soul of another person, his own will must become godlike and free.
A "hypnotiser" merely paralyses the will of a weak-minded person and induces a kind of dream; but the magic power of the true Adept is the power of God acting through him. Such powers do not belong to that which is mortal in man, but to that which is divine, and therefore those who wish to graduate in the school of Paracelsus and follow his example will have to outgrow their self-conceit and become regenerated in the spirit of divine wisdom, which is the realisation of truth.
"We are not intent upon showing our feelings and thoughts, mind and heart, to idiots and fools, and we protect ourselves, therefore, by a good wall, to whose door only the wise ones possess the key. If you have the proper understanding, you will comprehend it and act accordingly; but if you are deficient in your knowledge or in its practical application, you will also be without all the planets, stars, and signs." (Coelum Philos.)
NOTE. -- The above-named Arcana may, although imperfectly, be described as follows: --
Mercurius vivus. -- Spiritual Intelligence, Divine Self-consciousness, Wisdom.
Prima Materia. -- The Logos in its aspect as the substance and essence of all things, the Word (Akasha).
Lapis Philosophorum. -- The spiritual man himself, having attained self-knowledge.
Tinctura. -- The power of divine love, it being identical with divine wisdom.