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| aker:books_and_literature:the_life_of_paracelsus [2013/09/14 12:55] – external edit 127.0.0.1 | books_and_literature:the_life_of_paracelsus [2017/02/14 04:18] – ↷ Page moved from aker:books_and_literature:the_life_of_paracelsus to books_and_literature:the_life_of_paracelsus janus |
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| <fc green>On talking about cures and plants... //herbarium spirituale sidereum// \\ </fc> | <fc green>On talking about cures and plants... //herbarium spirituale sidereum// \\ </fc> |
| 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. Wach 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..."\\ <fc green>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.</fc> | 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..."\\ <fc green>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.</fc> |
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| 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." | 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." |
| 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.""\\ <fc green>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.// </fc> | 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.""\\ <fc green>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.// </fc> |
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| 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 hight, and the finite mind cannot contain the infinite. The study of the divine man is the object of self-knowledge."\\ <fc green>This is so important as our conscious ego //cannot// comprehend the infinite without the symbol and elucidation of our unconscious.</fc> | 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."\\ <fc green>This is so important as our conscious ego //cannot// comprehend the infinite without the symbol and elucidation of our unconscious.</fc> |
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| 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:\\ | 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:\\ |