Hartmann, Franz (1894) The Life of Philippus Theophrastus Bombast of Hohenheim, known by the name of Paracelsus, and the Substance of his teachings. Kegan Paul, Trench Trubner & Co Ltd, London.

The Life of Philippus Theophrastus Bombast of Hohenheim, known by the name of Paracelsus, and the Substance of his teachings
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on the opening page of the book…
“The beginning of wisdom is the beginning of supernatural power.” Paracelsus

pxii (preface) “In the spiritual as well as in the sensual kingdom the perception is first, and then comes the understanding. The greatest mysteries are within our own self. He who knows himself thoroughly knows God and all the mysteries of His nature.”

p12 “He who dos not burn himself will not be burned by God, and God provided him with a conscience into which he may put his implicit trust.” Cross reference here the Visions of Zosimos and Jung's commentary, particularly:

p12 “Therefore we shall put the foundation and the corner-stone of our wisdom upon three principle points, which are; first, Prayer, or a strong desire and aspiration for that which is good.
…The next point is Faith: not a mere belief in something that may or may not be true, but a faith that is based upon soul-knowledge…
The third point is Imagination. If this power is properly kindled in our soul, we will have no difficulty to make it harmonise with our faith.”

p22 “Thus, for instance, when he speaks of “Sulphur”, he, like other Alchemists of his time, referes to a certain active energy or form of the will, for which even modern science has not yet invented a name, and for which the term “Sulphur” is a symbol, in the same sense as “Mercury” is a symbol for intelligence, “Salt” for substance, “Venus” for love, and so forth.”
Cross reference this with write up on Paracelsus in Transformation of the Psyche

On talking about cures and plants… herbarium spirituale sidereum
p57 “Perhaps this might be made clearer by expressing the same idea in modern language, and saying; Each thing is a state of mind, because the whole world is mind. Each thing is a materialised thought (a “star”), and represents the character of the thought expressed in it; and as one thought acts upon another, so the mental state represented by a certain plant may act favourably upon a certain state of the patient's mind, and thus react upon the body. The peculiar qualities of a plant are those which are symbolised by its form….Each form is only the materialised part and external expression of the character of the “spirit” or the “aura” which it represents, in the same way as each star in the sky is only the visible part or the materialised kernel of the “spirit” which it represents…“
I like this as I think it in part references the macrocosmic ←→ microcosmic reflection of man, stars, constellations and nature. The scintilla of nature, the lumen naturae in nature corresponding to the stars and constellations corresponding to us.

p60 “Animal man is the son of the animal elements out of which his soul was born, and animals are mirrors of man. Whatever animal elements exist in the world exist in the soul of man, and therefore the character of one man may resemble that of a fox, a dog, a snake, a parrot, etc. Man need not, therefore, be surprised that animals have animal instincts that are so much like his own; it might rather be surprising for the animals to see that their son (animal man) resembles them so closely. Animals follow their animal instincts, and in doing so they act as nobly and stand as high in Nature as their position in it permits them, and they do not sink thereby below that position; it is only animal man who sinks below the brute. Animals love and hate each other according to the attraction or repulsion of their animal elements: the dog loves the dog and hates the cat, and men and woman are attracted to each other by their animal instincts, and love their young ones for the same reason as the animals love theirs; but such a love is animal love - it has its purposes and its rewards, but it dies when the animal elements die. Man is derived from the dog, and not the dog from the man. Therefore a man may act like a dog, but a dog cannot act like a man. Man may learn from the animals, for they are his parents; but animals can learn nothing useful to them from man.”

p64 “Man is made out of three substances, or seeds, or “mothers”. His spiritual seed is from God, and God is his mother; his astral elements are developed under the influences of the constellation (the astral plane), and his mother is, therefore, the soul of the world; his visible body is formed and born out of the elements of the visible world, and thus the terrestrial world is its mother.”

p70 “Although, speaking in a general sense, the Microcosm and the Macrocosm bear to each other a similar relationship as the chicken in the egg bears to its surrounding albumen, nevertheless the action of the Macrocosm upon the Microcosm is only an external condition of life, called by Paracelsus, Digest. ….Paracelsus explains the origin of the qualities of the external conditions of life as being produced by the mutual attractions and interactions existing between the Macrocosmos and the Microscosmos, and by the harmony of both spheres (the upper and lower mind), of which either is formed in accordance with the other.”

p78 “There is, perhaps, no doctrine which has done more mischief than the misconstrued teaching about affinities and soul-marriages; because such a doctrine is willingly accepted by the carnal mind. God did not create souls in halves, nor can Adam find his Eve again unless she grows within his heart. Man will never find his celestial bride unless he looks for her within his internal heaven, within “the Lord.”“
This aligns with the Upanishad Jung quotes (that I can't remember) where it says,
He who loves the woman does not love the woman, he who loves himself loves the woman.
She who loves the man does not love the man, she who loves herself loves the man.

p82 “But the divine, immortal, and invisible man cannot be a subject for the investigation of any science, such as deals merely with external and visible things. He can be known to no one except to his own self; for the low cannot comprehend the high, and the finite mind cannot contain the infinite. The study of the divine man is the object of self-knowledge.”
This is so important as our conscious ego cannot comprehend the infinite without the symbol and elucidation of our unconscious.

p81 “According to Paracelsus, the constitution of man consists of seven principles, or, to express it more correctly, of seven modifications of one primordial essence, which are as follows, and to which we add their Eastern terms:
1. The Elementary Body. (The Physical Body) Sthula Sharira.
2. The Archaeus. (Vital force) Prana.
3. The Sidereal Body. (The Astral body) Linga Sharira.
4. Mumia (The Animal Soul) Kama rupa.
5. The Rational Soul. (The Human Soul) - Flesh of Adam. Manas.
6. The Spiritual Soul. (The Spiritual Soul) Flesh of Christ. Buddhi.
7. The Man of the new Olympus. Atma Buddhi Manas.”

reading from p96

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