FOR the information of the reader, who, after the perusal of the preceding work, may desire to investigate the subject of Theosophy, — into which, as it appears, Saint-Martin, after passing through an other philosophical and theological studies, mystical and phenomenal, of his day, finally settled down; it having been apprehended by him to contain the true science of God and Nature, the science of Man, the science of Christ, of the Gospel, of salvation, and therefore the science of all sciences, — in order we say, to enable the reader to investigate the subject fundamentally, and that without difficulty of research for the proper books and authors for such end, we here annex the following particulars on that head, being extracted from the several publications named in connection therewith, and with the concurrence of the author, inserted in this place.
THEOSOPHY. — LIBRARIES where deposited, "MEMORIAL of WILLIAM LAW, JACOB BOEHME, J. G. GICHTEL, D. A. FREHER, FRANCIS LEE, AND OTHER THEOSOPHERS." — The following is a list of the Libraries throughout Great Britain and her dependencies, the United States of America, &c., where have been deposited for reference, copies of the 'Notes and Materials for a Memorial of William Law' and of the 'Introduction to Theosophy.' [See 'N. and Q.,' 20th April, 1861, p. 306; 30th May, 1857, p. 421; 21st March, 1857, p. 225; 17th May, 1856, p. 395; 10th Sept. 1853, p. 248, &c.]
The object of these publications, and of their distribution as here stated, is to induce and promote in a general manner, the study of pure metaphysical science, (commencing at its root and ground in Deity, thence through all those principles of Nature, eternal and temporal, of mind, spirit, and body, which redevelop and concentre themselves, in the form, constitution, and support of man, as such), with a view to render it subservient to its true end and design, namely the radical purification of theology throughout the earth, and the final resolution of it into a fixed, progressive science, and art in its kind, as contemplated and provided for by Christianity. The art consisting in a knowledge and application of the mode and horticultural means of awakening, training, and exalting into sublime maturity of development and predominance, the moral principle of man, with its latent embryo life of divine intellect and force, termed theologically the "seed" of the Word, the Spirit, the holy spiritual "body and blood," or nature of the glorified second Adam (John vii. 39); — involving, of course, a correlative reduction and translocation of the animal and diabolic principles of the mind, or life, with their respective qualifications, spirits and lights, into their due place, order and mutual subserviency.
It is surely needless to expatiate upon the beneficial effects of such a renovation of theological philosophy, as here proposed, and now rendered feasible of accomplishment, through the pioneership and instrumentality of these publications. They may be said, in sum, to comprise everything that the human nature requires for its happiness, and to constitute the highest results of the perfect application of Christian vital force and truth.
For the guidance of such as may desire to enter upon the study of pure metaphysical science, and of the philosophy of the Christian religion in particular, the following-named treatises, in the order set down, are here incidentally named for that end: — (1.) Introduction to Theosophy, (2.) Law's Appeal, (3.) Law's Spirit of Prayer, (4.) Law's Way to Divine Knowledge, (5.) Law's Spirit of Love, and (6.) Letters, (7.) Memorial of Law, with its references. The treatises numbered 2, 3, 4, 5, 6, (which are now scarce to be met with), were intended, by re-publication, to constitute Vols. 2 and 3 of the 'Introduction to Theosophy,' their titles or divisional headings having been first rearranged for that object, after the manner of the divisions of Vol. 1; but this design remains yet to be carried out, as likewise the editorship and publication of the remaining volumes of the proposed series, by some future qualified and noble-minded philanthropist.
In the following LIST OF LIBRARIES, [The selection of the British Libraries, in the absence of exact knowledge concerning their suitability, has been made from the Government Census Report on Education of 1854, and from the List of Institutions in union with the Society of Arts.] the titles of the institutes, as Literary, Scientific, Mechanics', Society, etc., though abbreviated, will be easily apprehensible. Where a * is found placed before the name of an institute, it is to signify that the copy of 'Law's Memorial' in that library, has been corrected throughout with the pen; and where a **, that there the copy is likewise fully corrected with the pen, but somewhat variedly. Where no * or ** appears, it is to signify that the copies in such libraries are uncorrected, and that they require correction with the pen, after some fully corrected copy, as designated. And where no name of institute is inserted, information is desired of some suitable popular Library in such town, where copies of the works may be also deposited: —
Libraries of Metropolis, *Lond. Mech. Inst. — *City Lond. Coll. — Lond. Inst. — *Roy. Soc. Lit. — *In. Temple Lib. — *Mid. Temp. Lib. — *Linc. Inn Lib. — *Roy. Coll. Physicians. — *Roy. Med. Chirur. Soc. — *Roy. Coll. Surgeons. — *Soc. Arts. — *Soc. Antiquaries — *Young Men's Chr. Assoc. — *Marylebone Lit. I. — ** Brit. Mus. — **Sion Coll. — **Williams' Lib. — **Congreg. Lib. — **Bap. Coll., R. P. — **New Coll. Lib. — **Hackney Theo. Sem. — **Wesl. Miss. Ho. — Lond. Inst. — Lond. Lib. — Beaumont Phil. Inst. — Westm., Marg. Pub. Lib. — Piml. Lit. Inst. — Walw. Lit. In. — *Roy. Soc. Lib.
Of Great Britain. A. Aberdeen. *Mech. In.; **Univ. Coll.; R. C. Coll., Blairs. — Alnwick. M. I. — Andover. Cler. Read. Soc. — Asaph. R. C. Coll. — Aylesbury. M. I. — B. Barnstaple. *L. I. — Bath. *Com. L. I. — Basingstoke. M. I. — Barnsley. M. I. Soc. — Banbury. M. I. — Barnard Castle. M. I. Soc. — Bedford. L. I. — **St. Bee's Coll. — Birmingham. **Mid. Inst.; Queen's Coll. (uncorr.); *Friends' Read. Soc.; Dissent. Coll., Moseley; R. C. Coll., Oscott. — Birkenhead. **Aidan's Coll. — Blackburn. M. I. — Boston. Athen. — Bolton. M. I. — Brighton. *Y. Men's C. A. — Bradford. M. I.; Airedale Coll., Undercliffe — Bristol. City Lib. (2 cops.); Baptist Coll. — Brecon. Ind. Coll. — Burnley. **M. I. — Bury Athen. — Burton L. Soc. — C. Cambridge. *Free Lib.; all 17 Colls. Libs. (**Eman.); **Univ. Lib., 2 cops. (1 uncorr.) — Canterbury. L. S. In.; **August. Coll. — Carmarthen. Lit. Inst.; Presb. Coll. — Cardiff. *Free Library. — Chatham. *M. I. — Chester. *M. I. — Cheltenham. . . . . — Chelmsford M. I. — Chichester. M. I.; **Ep. Theo. Coll. — Cheshunt. Theo. Coll. — Chesterfield. R. C. Coll. — Colchester. L. I. — Coventry. **M. I. Colne. M. I. — **Cuddesdon. Ep. Coll. — D. Darlington. *M. I. — Derby. *M. I. — Devonport. M. I. — Dover. Museum Lib. — Dorchester. Dorset Co. Lib. — Dundee. Brechin M. I. — Dumfries. *M. I. — Durham. **The 3 Univ. Colls.; R. C. Coll., Ushaw. — E. Edinburgh. **Advoc. Lib.; **Univ. Coll.; **Free Church Coll.; *Mech. Sub. Lib.; Cong. Theo. Hall. — Ely. M. I. — Exeter. **Dev. and E. Lib.; E. Lit. Soc. — F. Faversham. F. Inst. — Falmouth. Pub. Lib. — Fife. **And. Coll. — Frome. Lit. I. — G. Glasgow. *Athen.; *M. I.; **Univ. Coll.; **Free Church Coll.; **Ev. Un. Theo. Acad.; Anderson Un. Lib.; Bap. Coll. — Gloucester. *Lit. Ass. — Greenwich. Usef. K. Soc. — Guildford. Inst. — Guernsey. M. I. — H. Halifax. *M. I. Soc. — Hastings. M. I. — Harrogate. M. L. I. — Haverfordwest. L. Inst. — Hereford. Lit. Soc. — Hertford. Free Pub. Lib. — Hexham. M. I. — Hitchin. M. I. — Hinckley. R. C. Priory. — Huddersfield. *M. I. — Hull. *M. I.; **Albion St. Lib. — Huntingdon. Lit. In. — I. Inverness. *M. I. — Ipswich. *M. I. — J. Jersey. *Pub. Lib. — K. Keighley. M. I. — Kendal. *M. I. — Keswick. *Lit. Soc. — L. Lancaster. M. I. — Lampeter. **David's Coll. — Leeds. *M. I.; **Circul. Lib.; Rawdon, Bap. Coll. — Leicester. *M. I. — U. Leamington. Inst. — Liverpool. *Free Pub. Lib.; M. I. — Lichfield. Free Lib.; **Theo. Coll. — Lincoln. *Lincolnshire M. I. — Lowestoft. M. I. — Louth. M. I. — Loughborough. R. C. Ratcliffe Coll. — M. Manchester. *Free Lib.; *Salford Free Lib.; *Chetham Coll.; *M. I.; *Athen. Lib.; Cavendish Theo. Coll.; Lanc. Ind. Coll.; **Wesl. Didsbury Coll. — Maidstone. *M. I. — Macclesfield. Y. Mens C. A. — Malton. L. I. — Merthyr Tydvil. **Sub. Lib. — N. Newcastle Tyne. *M. I.; Lit. Phil. Soc.; Gateshead. M. I. — Newcastle Lyme. Lit. I. — Newport (I. Wight). *M. I. — Newport (Wales). M. I. — Nottingham. *M. I. — Northampton. *M. I.; U. K. Soc. — Norwich. *Pub. Lib. — Newbury. Lit. I. — O. Oldham. Lyc. — Oxford. *Pub. Lib.; **Bodleian; all the 24 Colls. Libs. (**St. John's). — P. Paisley. Artiz. Inst. — Peterborough. M. I. — Penzance. *Pub. Lib. — Perth. **Ep. Coll. — Plymouth. *M. I.; P. Cott. Lib. — Portsea. M. I. — Poole. *M. I. Pontypool. Bap. Coll. — Preston. Shepherd's Free Lib. — R. Reading. *M. I. — Ripon. M. L. I. — Richmond (Sur.) Wes. Theo. Coll. — Rochdale. * . . . . — Rotheram. Lit. S.; Indt. Coll. — S. Scarborough. *M. I. Sheffield. *Free Pub. Lib.; Ath. M. I. — Shrewsbury. *Shrop. M. I. — Sheerness. M. I. — Southampton. *(Hart. In.) Pub. Lib. Stafford. *M. I. — Stamford. M. I. — Stoke. Ath. L. I. — Stourbridge. Town Lib. — Stockton. L. Inst. — Stirling. *Mac Farl. Free Lib. Sunderland. Lit. Soc. — Sudbury. M. I. — Swindon. M. I. — Swansea. *Roy. Inst. — T. Taunton. Somerset I. — Tavistock. Tav. In. — Tiverton. Lit. In. — Tunbridge Wells. Useful K. In. — U. Ulverstone. Athenaeum. — W. Wakefield. M. I.; Westgate. Ch. Lib. (uncorr.) — Warrington. *Museum Lib.; M. I. — Ware. Edmund's R. C. Coll. — Wells. **Ep. Theo. Coll. — Whitehaven. M. I. — Whitby. Inst. Pop. Art. — Wigan. M. I. — Winchester. M. I. — Windsor, Eton. Lit. M. I. Wolverhampton. W. Lib. — Y. York. *Inst. Pop. Sci.; R. C. Coll., Ampleforth.
Ireland. Dublin. **Trin. Coll.; *Roy. Dub. Soc. — [Libraries of Cork, Belfast, Waterford, Galway, Sligo, Limerick, etc., Copies yet to be sent to them.]
R. C. Colleges. Univ. St. Patrick; Maynooth Coll.; Carlow Coll.; Drumcondra Miss. Coll.; Stillorgan Coll.; Castlenock Eccles. Sem.; Tuam Coll.; Armagh Coll.; Thurles Coll.; Clane Coll., Kildare; Esker Coll., Athenry, Galway; Kynan's Coll., Kilkenny.
Canada Libraries. Quebec. *Laval Univ.; *Lit. Soc.; Canadian Inst.; the Parliament Lib. — Three Rivers. M. I. — Hamilton. Merc. Lib. Assoc. — Kingston. *Univ. Queen's Coll.; M. I. — London. Merc. Lib. Ass.; M. I. — Montreal. *Univ. M'Gills Coll.; Can. Inst.; M. I.; Merc. Lib. Ass. — Ottawa. M. I.; Canad. M. — Toronto. **Univ. I; *Trin. Coll. — *M. I.; Can. Cong. Theo.; Cong. Coll. B. N. A.; Knox's Coll.; Presb. Divin. Hall; Can. In. Brockville. Lit. Ass. M. I. — Belleville. Lit. Ass. — Guelph. M. I. — Port Hope. M. I. — Cobourg. *Univ. Victor. Coll. — Lennoxville. *Univ. Bishop's Coll. — St. Catherine's. M. I. — Niagara. M. I.
Nova Scotia. Halifax Lib. — Acadia Coll. Lib.
India. Calcutta. Univ. Lib.; Presid. Coll.; *Hindoo Metrop. Coll.; Public Lib.; Soc. Arts Lib.; Trade Ass. Soc. — Benares. Coll. — [Madras and Bombay. Copies yet to be sent to Pub. Libs.]
Ceylon. Colombo. *U. Civ. and Mil. Serv. Lib. — Kandy. *U. Civ.
Australia. Sydney. *Austral. Lit. Soc. — Melbourne. * . . . . Lib. — Adelaide. *So. Austr. Inst. — Perth. *Swan Riv. M. I. (Additional copies to be sent to Austr. Colleges on request.) Tasmania. Hobart Town. *M. I. New Zealand. Auckland. *Y. Men's C. Ass.; *M. I.
The Cape. **Cape Town Lib. — **Graham's Town Lib. Natal. Pietermaritzburgh. * . . . . Lib.
Gibraltar. *Garrison Lib.
France. Paris. **Bibliot. Imper.; **Soc. Asiat.; **Inst. de France. — Yvetot. *Inst. Eccles. — Copies also in Pub. Libs. of Goerlitz, Munchen, Norimburgh, Amsterdam, Leyden; Florence (Vieusseux's Lib.), etc.
United States (A.) Libraries. Maine. Bowdoin Coll.; Waterville Coll. — New Hampsh. Dartmouth Coll. — Vermont. Univ. Vermont; Middlebury Coll.; Norwich Univ. — Massachuss. Harvard Coll.; Worcester Coll.; Williamstown Coll.; Amherst Coll.; Andover Theo. Sem.; *Boston Lib. — Rhode Isl. Brown, Univ. — Connectic. Yale Coll. Hertford Trin. Coll.; Middletown Wesl. Univ. — New York. Columbia Coll.; Union Theol. Sem.; *Astor Lib.; Schenectady Un. Coll.; Hamilton Coll.; Madison Univ.; Hobart Free Coll.; Univ. New York; Univ. Rochester; Fordham, John's Coll.; Auburn Theol. Sem.; Poughkeepsie Lyc. — New Jersey. Burlington Coll.; New Bruns., Rutgers Coll.; Princetown Coll. — Pennsylvania. Univ. Pens.; Gerard's Coll.; Dickinson Coll.; Jefferson Coll.; Washington Lib.; *Smithsonian Inst.; Alleghany Coll.; Pennsyl. Coll.; Lafayette Coll.; Lancaster, Franklin Coll.; Univ. Lewisburgh. — Delaware. Newark, Del. Coll. — Maryland. Annapolis, John's Coll.; Washington, James Coll.; Baltimore. B. Lib.; Mary's Coll. — Columb. Dist. Georgetown Coll.; Columb. Coll. — Ohio. Univ.; Miami Univ.; Franklin Coll.; Western Reserve Coll.; Kenyon Coll.; Denison Coll.; Marietta Coll.; Oberlin Coll.; Ohio Wesl. Univ.; Cleveland Univ. — Indiana. Hanover Coll.; Wabash Coll.; Ashbury. Univ. — Illinois. Knox Coll.; Illinois Coll.; Mr. Kendree Coll.; Univ. Chicago. — Michigan. Univ. Mich. — Wisconsin. Lawrence Univ.; Wiscons. Univ.; Beloit Coll. — Southern States. Copies packed and directed, for delivery by mail, to the following addresses, are lying at C. Scribner & Co., Brook Bdgs., Grand St., Broadway, New York. — Tennessee. Nashville Univ.; East Tenn. Coll.; Cumberland Univ.; Jackson Coll.; Union Coll.; Grenville Coll. — Kentucky. Transylvania Coll.; Danville, Centre College.
There are about twenty copies left of the 'Memorial,' for further distribution to suitable institutions, as above intimated.
Communications respecting the publications in question, or proposals to join in the expense of publishing the remaining volumes of the 'Introduction to Theosophy,' may be addressed to the Editor of Law's Memorial, (care of) No. 24, Ludgate-street, London.
THEOSOPHY. — 'A COURSE OF THEOSOPHY, SCIENTIFIC AND PRACTICAL.' — The following statement may be deemed a sufficient reply to the observations and inquiries of W. W. T., p. 305 supra, — whose important quotation from LAW, would, I take occasion to say, have presented itself with even greater force to the general reader, had a re-translation from Le Comte Divonne's admirable rendering of the work [La Voie de la Science Divine, ou Developpement des Principes et des Bases fondamentales de cette Science. 8vo., Paris, 1805.] in French, been given instead of the original itself. Law often writes, as presuming the mind of his reader, to be as lofty in contemplation, and as eagle-eyed in sagacity of perception, as his own, in the domain of metaphysics; whereas, the genius of the French language, exacts on all occasions, the utmost precision and completeness of expression of the writer's meaning. — The difficulty referred to by W. W. T. in apprehending the sense of Boehme in the treatises specified, is common to all mere English readers of his works; to whom it is almost impossible to attain unassisted, to a right understanding thereof. Hence his most eminent students in this country, if previously unacquainted with the German language, have expressly learned it in order to read him in the original.
There is this further remark to be made, in respect to the difficulty of Boehme's phraseology, that at the time he wrote, the forces and laws of nature, as now developed and illustrated by electricity, chemistry, and other branches of natural philosophy, as by astronomic science, were then unknown to the world. Hence, in his original declarations of these forces, in his demonstrations of the various mysteries of orthodox theology and philosophy; and in the further elucidation of them by LAW with the same object (in his Way to Divine Knowledge and Spirit of Love), the terms made use of by both, though just and appropriate in themselves, will appear antiquated, alchemic, mystical, or without meaning, to the reader who is conversant only with modern philosophy and its technical nomenclature. * * * From which declarations of Boehme, (penned down by him from a clairvoyant apprehension in the divine light, of eternity and time, and their mutual co-workings in the things of this world), it was, that the laws and forces of material nature, with the doctrine of body, and the entire mystery of grace as of nature, became, one or the other subject, understood respectively by Newton, [Memorial of Law, p. 46.] Law, [Ibid., pp. 404-420. To whose 'Appeal' is to be traced back the source of the modern science of electricity.] Hahnemann [Ibid., pp. 555, 6.] and other original philosophers, who have effected any radical purification of physiological or metaphysical science in the world. — And, which writings remain yet the rich unworked mine, whence to draw out, and (with the aid of subsequent practical discoveries) to prepare by art, the panacea for all the disorders and misery of human life and knowledge.
A further remark may be also made, touching other difficulties of Boehme, which is this, — that he, Boehme, when about fundamentally to treat of a large and universal subject, lays down his ground of the Supernatural Wisdom (wherein the matter has necessarily its first being), according to the nature and constitution of the subject he is about to elucidate, be it of time or eternity. His descriptions therefore of the Divine Wisdom in his works (compare, e.g., the 'Great Six Points,' the 'Heavenly and Earthly Mystery,' the 'Divine Contemplation' pieces, etc.), will be found to vary; and will therefore cause the greatest trouble to the student to apprehend as in harmony with each other, unless this particular circumstance be borne in mind by him. — To return.
A new translation of Boehme's writings complete, is then absolutely required for mere English readers. And, what is further wanted (as intimated by W. W. T.), is a series of publications in elucidation of theosophical science and practice, by its acknowledged masters and disciples, down to the present day.
This, as will be seen on reference, was the purport of the continuous volumes of the Introduction to Theosophy, which might retain the same title, or it might be this, — 'A Course of Theosophy, Scientific and Practical,' or 'A Course of Theosophy and Anthroposophy.' The publications relating to this subject, are for the most part, to be met with in the German language; which would therefore require translation.
With respect to translations, whether of the original works of Boehme, or of his intellectual students or practical disciples, it is to be observed, that they can only be properly made, by such as are in some true degree conversant with his philosophy, and with the critical elucidations of it by Freher. As a model for study by the translator, in regard to simplicity of style and retrenchment of superfluous matter, I would mention the French translation of Boehme's Three Principles, Paris, 1802, and his Aurora, Paris, 1800, made by Saint-Martin; whose preface to these two books, would alone almost serve, both as a general and a philological preface to the publication in English of such new translation. — Boehme's writings would then (so far as such recondite psychic philosophy would admit of it), be easy to understand and agreeable to peruse, by the qualified English student.
The following is the order, in which a series of treatises and publications should be presented, as a 'Course of Theosophy, Scientific and Practical': —
Vols. II and III., to consist of the remainder of Law's Writings, as named in the last article. [Note. — Each of these respective sets, or authors, should be available to the public as a distinct publication, though thus serially associated together.]
Vols. IV. — XIII. Jacob Boehme's Works. To be newly translated, from the best German edition, in 9 vols. 12mo., 1730. [NOTE. — This German edition, may also be taken as an exact model for the entire series of volumes of the proposed publication, in regard to size of type (stout Long Primer, as vol. I. of Introd. to Theos., but new) — headings, space of matter, and number of lines on each page, jet ink, and every other particular; except, that the 'Summary' at the head of each chapter should be (as in the English Bibles) in italic type, and the margins of the pages half as wide again, which the 12mo. paper would permit. The symbolic illustrations to be also given.] — These 9 vols. of J. B.'s works should be almost a facsimile of the German copy, so far as the translation would allow, but without the obsolete matter, as referred to by St. Martin. — The special titles, with a summary description of the contents, of the several treatises composing Boehme's Works, may be seen in the 'Guide' pamphlet, in 'Law's Memorial.'
Vols. XIV. — XVIII. Theosophia Practica, by J. G. Gichtel, 7 Vols. 3rd ed., Leyden, 1722. This work, which is in German, requires suitable translation. The first six vols. (Letters, pp. 3856) to occupy three vols., and the seventh vol. (Life, pp. 470, with Index, pp. 342), to form another vol.
Vols. XIX. — XLI. Freher's Works. All in MS. in English. These described fully in Memorial of Law, pp. 679-88, and pp. 258-492. The elaborate and beautiful illustrations of these works might be reproduced by photography, so as to be insertable in this publication. [The Elucidations of J. B., with Hieroglyphica, would occupy 8 vols. (To print from my copy.) — Sixteen Conferences, 8 vols. (To follow the copy in Brit. Museum, Add. MSS. 5775-83.) — Five Conferences, with Plate, 2 vols. (To follow B. M. copy, 5780.) — Microcosmos, and Three Tables, 1 vol. (Compare German copies, B. M. 5788, with my English copies.) — Epistles, 1 vol. (To follow my copy.) Anti-Universalists, in German (to be translated), 1 vol. — Good and Evil, in German (to be translated), 2 vols. (These two last works are only in my possession.) — Paradoxa, 1 vol. To follow B. M. copy, 5789.]
Vol. XLII. To contain translated extracts from Saint-Martin's last two French works, Esprit des Choses, and Ministere de l'HommeEsprit. — Also a translation of Correspondence Inedite de St. Martin et Baron Kirchberger (1792 to 1797.) Dentu, Paris, 1862. [Now accomplished by the present publication.] With also a reference to La Voie de la Science Divine, Paris, 1805.
Vols. XLIII. — —. To contain translations of Franz Baader's Works, in German, edited by Dr. F. Hoffmann, Dr. J. Hamburger, etc., in 16 vols., 8vo. Leipzig, 1850-60; such of them as relate to Boehme's Theosophy, and its elucidations in the science (and I may add, the religious element) of the present day.
Vols. L. — —. Dr. Hamburger's Compendium of Jakob Boehme's Philosophy, 8vo., Munich, 1844, in German. To be translated by a precise hand, omitting the author's inexperienced opinions on Gichtel, in the preface.
Vols. — —. Query, Molitor's Philosophy of History, in German, in several vols., so much of it as relates to the Cabala, as involved in Theosophy? — With other suitable works that may be hereafter discovered. Amongst the number of which, may just be referred to, certain private publications of the MSS. of Ueberfeldt, the faithful friend and companion, and directing editor of the Life of Gichtel.
[NOTE. — Intimately associated with theosophy as herein set forth, should be the study of the laws and phenomena of "Animal Magnetism" — the astral, mundane nature-intellect magic, as established hitherto. The object being, to give the external art of manipulation and production of states, into the hands of true theosophists, or divine magi; whose interior life and Will, pregnant with divine virtue, as a ray or radius from the centre of the heart of God, in the glorified humanity of Christ, might, upon duly prepared magnetic subjects, effect stupendous and permanent results (Mark xvi. 17, 18; John xiv. 12). Not that the 'magus' can do anything of himself, but as a medium, and a recondite artist with the divine 'tincture.' — Also, might be thus commenced, a system of progressive discovery in theosophic science and magical art, for the moral, and the physical, and the intellectual sublimation of the human nature on the earth. Some of the works that may be named in reference to this subject, are Ennemoser's History of Magic, 2 vols.; Newnham, on Human Magnetism, 1845; Townshend's Facts of Mesmerism, 1844; also some of the Letters in the 3rd vol. of Jung Stilling's Memoirs; Deleuze's Histoire Critique du Magnetisme Animale; with other judicious treatises in German, French, and English. See Guide, p. xix. xx., Law's Memorial. — Our design being, simply, to cultivate all the innate powers of the human nature, in their true divine order, to the highest possible degree of perfection; the grand central power of the life, or soul of man, being a seed of the Divine Sophie life, light and potency; which is rooted and grounded in the very Divine nature, or substance itself. — The germing or vegetation, and growth of this 'seed' or power, being all necessarily from the fire, light and virtue of the divine world or nature, in which it is set or rooted, of which world, Christ, when glorified, became and is now the sun or life — this is the Christian 'new birth' or 'regeneration.' And that which is thus grown or vegetated, is the new spirit and body of the soul of man, even man's eternal heavenly body or nature: by which he can do all things, as the medium and agent of God. This process of the 'new birth' should then be now in vigorous action. The faith and desire, or in other words the Will of man in its working, being wholly withdrawn from the goods and ills, and spirit of the present world, and (by mortification and self-denial, or the cross), from the love of the flesh and self-seeking; and on the other hand, being wholly given up to the spirit of heaven, and the practices of divine virtue — this is the true way to cultivate the 'seed' or moral vegetation, even to a mighty energy of power, in this present life. — Further, such a fixed 'conversion of the will,' faith and desire, as is here denoted, (N. B.) is possible to be effected by art, and that instantaneously, in right conditioned magnetic subjects. Happy they, who being susceptible, have for their friend and manipulator, a true regenerate and theosophic 'magus.']
With these particulars, and the previous communications from correspondents, the pages of N. & Q. will, I apprehend, now contain a direct clue to the investigation of the whole subject of Theosophy, reduced to its purest form and most practical character. — There yet remains, however, as the cipher to the whole, to give a sketch of the entire mystery of nature and grace, or the logical connection of all that ever was, is, and shall be, — grounded in the Divine Essence, proceeding through all creations of eternity and time, and terminating again in Deity, [As summarily signified in the Annotation on the back of the titlepage of the 'Memorial of Law'; to be developed and elucidated in subsequent articles of 'Notes and Queries,' or other publications.] with all creaturely wills and natures re-balanced again at last, in their actual developed multiplicity, as in their first potential unity. And showing the end and design of all — to be WORTHY indeed of A GOD and a FATHER, who is mere goodness and loving-kindness, pure light or understanding, and all-power.
CHRIST[R] WALTON.
THEOSOPHY. — THE WORKS OF JACOB BOEHME, according to the best German edition, 9 vols. 12mo. 1730, are severally intituled, in Latin, as follows. — The elucidations upon each are brought down to the present day.
[The Emblem at the head of Boehme's Works is an Angel passing through the air, blowing a Trumpet, out of which is sounding these words: — To all Christians, Jews, Turks, and Heathens, to All the Nations of the earth, — This Trumpet sounds for the Last Time.]
1. Aurora, or, The Dawning of the Eternal Day. An unfinished piece, of the childhood of the author's illumination. [Wherein he describes — as a stammering, timid, unlettered child, the opening panorama of the divine wisdom, set before his internal vision. He narrates the circumstances and ground of the angelical creation; the fall of the chief of the three hierarchies thereof, and the direful effects which ensued thereupon, in eternal Nature (by the unbalancing of its seven equipoised powers or forces); and the thereupon creation of this material, temporal system (out of the condensed, compacted, dark, fiery, fluidic, lava materiality and galvanic powers of the spiritual, angelical world, good as well as bad), as the first act of the curative process of the thus originated evil in Nature. The narrative was broken off, by violence, before the author came to the creation of Man. — This piece should not be perused till the reader be pretty conversant with J. B.'s other works; as herein his descriptions of the seven spirits, by reason of his at the time non-apprehension of the origin of the fourth property, the fire, differ from, and are relatively inferior to, those contained in the subsequent treatises, where that point had become recognised in his understanding. Which fourth property of shining fire, is the opening of the life of the supernatural liberty, abyssal nothing, or free, magic Eye, — in Nature; that is, of the pure Deity in nature, constituting the divine nature.] A. D. 1612.
2. De Tribus Principiis, cum Appendice. Of the Three Principles or Worlds of Nature, with Appendix. Describing the Eternal Birth of Nature, in its Seven Properties, and Two Co-eternal Principles, with this Third Temporal Principle, and the Creation of All Things. Lastly of MAN, as the Crown and Comprehension, or Developed Central Divine living Idea of all, and therefore a true Lord and Prince over All. His Fall, with all the circumstances of it, and his Redemption, by virtue of the 'Mystery' and Process of Christ. With a concurrent evangelical application of the truths developed. A. D. 1618. [Herein Man's creation is declared, from which it appears, that Man is the noblest being in the universe of God. That he is the primal centre, the immediate abode, habitation, organism, and personal medium of Deity, who, as the tritune, incomprehensible, universal power, or Spirit of life — a mere goodness, light, and truth, has no form nor visibility but in Man — understand, the VIRGIN Man, as created, and as restored and glorified in Christ. (MAN! KNOW THYSELF.) — In this work Man (who was created as the instrument by which God would heal the disordered, corrupted body of Nature, and restore all the lapsed creation; for all must be replaced in its original balance and glory, as a true representation of the powers and virtues of the divine mind, spirit and body) is circumstantially described, in his original creation, his fall, and his redemption, by the "mystery of Christ"; who, as a second Adam, or Man, came to heal and restore the first ruined Adam and his race, and to qualify them to effect all that, which the Deity (whose eternal counsel is unalterable) would have accomplished by him. — A knowledge of theosophic science, as of the experimental philosophy of animal magnetism, mediumship, alchemy, etc., is, however, essential for a due apprehension of these deep mysteries of nature and magic.]
3. De Triplici Vita Hominis. Of the Threefold Life of Man, according to the Three Principles of Nature. That is, as the generated living Idea, or Supernatural Image of the abyssal tri-une Will-spirit of the Deity — the VIRGIN SOPHIA, incarnated in, and clothed with the Eternal and the Temporal Nature. — And from the relations of Man's present state of grace and nature, setting forth his practical duties and obligations, in order to the regeneration, and attainment of the prerogatives of his glorious redemption in Christ. A.D. 1619.
4. Psychologia Vera, cum Supplemento. Forty Questions concerning the Soul of Man, Answered, with Supplement. — In the Answer to the First Question, is presented a Symbolic Diagram of the Wonder-Eye of the Divine Wisdom, the supernatural Abyss or Habitation of the Tri-une Deity; with the Central Generation therein (by the Father-Will of the Trinity of Deity), of Eternal Nature, with its Two co-eternal Principles of shining Fire (whose root is black Darkness with its constituent properties or powers), and lustrous Light, and this ex-generated third or mixed temporal Principle, understood therein. A. D. 1620. [Understand these two eternal principles of positive and negative, the nay and the yea of the out speaking tri-une Word of Life, the SUPREME ONE — that they together constitute Nature, or eternal Nature: not the dark world alone, which is termed the ground or root of nature, but both principles together, in perfect, indissoluble union. — By the fall of angels (through the perverse, proud, self-willed, independent, inexperienced, rebellious misuse of their free, uncontrollable Will; being unduly elevated by the sudden perception of their own wonderful beauty, power, and glory) — who had their life and being, or qualification in this eternal, or divine nature, — it came to be discovered or experienced, how the majestic visibility, body, or 'glory of God,' or 'kingdom of heaven,' has this darkness as its basis or ground, and how the dissevered life of this dark fiery principle in itself, is a life of the most horrible enmity, wrathfulness, anguish, falsehood, and misery. And hence arose the Scripture and theological term, God's wrath, or the wrath of God — signifying, not that the will-spirit of the Deity is wrathful, or capable of wrath, for he is the one only good, pure, and lovely, the essential unchangeable love; but that in bringing forth his ineffable, intellectual, will-spirit or life of all satisfaction and delight, into a perceptible essence or nature, a something sensible to itself, by desire, — this desire, as such, must be the very opposite, or contrary spirit to his own Being of gentleness, peace, delight, holiness, happiness; and by overcoming or possessing which, his real goodness, holiness, light, and truth become manifest or sensibly operative in a triumphing, glorious life. This twofold life is then Nature, eternal Nature, the "divine nature," in which all immortal beings are created to live, and enjoy the divine happiness. Though alas! how many will frustrate the divine intention, and render ineffectual the divine paternal love, help, and pity toward them in the incarnation, sufferings, and death of Christ; and so fall into the dark, fiery centre, the self-contractive generation, or root of Nature — the eternal dying of the divine liberty, the life of desire, wrath, and all misery, as the want of all good and satisfaction.]
5. De Incarnatione Verbi, Partes tres. — Part First. Of the Incarnation of Jesus Christ the Son of God. That is, Concerning the Virgin Mary, what she was from the Original, and what kind of Mother she came to be in the Blessing and Conception of her Son, Jesus Christ; and how the Eternal Word is become Man. — Part Second. Of the Suffering, Dying, Death, Resurrection, Ascension, and Glorification of Christ, as the first and second Adam. And why we must all follow him in the same Process, and Way, thus opened for us, back to the Throne of God. — Part Third. Of the Tree of the Christian Faith; showing the whole Christian Doctrine of Faith and Practice. Wholly brought forth out of the Supernatural Centre, through the Three Principles. A.D. 1620.
6. Sex Puncta Theosophica. Containing a Description of the Life of the Supernatural Wisdom and Abyss of Deity, and of that of the Three Principles of Nature, also of each Principle as in itself. Shewing how Men should seek, find, and know the Ground of Nature. — 7. Sex Puncta Mystica. Clearing up certain deep Points involved and not resolved in the foregoing Dissertations. — 8. Mysterium Pansophicum. A further diversified deep Consideration concerning the Heavenly and Earthly Mystery of Nature, and of the full working and fruition of the life of the Latter. A.D. 1620.
9. De Signatura Rerum. Shewing the Significations, Virtue, and Qualification of the respective Shapes and Forms of life of the Creation. And what the Beginning, Ruin, and Cure of Everything is, Spiritual and Physiological. [The Ground of Alchemy, Physiognomy, Phrenology, Homoeopathy, &c., &c. — The Language of Nature, or Vocabulary of the Divine Wisdom, apprehensible of her regenerate, clairvoyant children. A book of the sublimest science and angelical melody; and key to the regeneration of the medical art.] A.D. 1621.
Christosophia. The Way to Christ and Divine Wisdom. Pars prima. — 10. De Regeneratione. Of the Grounds and Reasons of Regeneration, being an Introduction to the Gospel Religion. — 11. De Poenitentia vera. A Practical Entrance upon the Way of the Regeneration, or new Birth; or, 'Of True Repentance.' — 12. De AEquanimitate. Of True Resignation, and Advancement in the Regenerate Life. Or, of continual Dying to Self, and demersing the Will and Desire wholly into the Meekness, Humility, and Love of the Supernatural, Divine Element. — 13. De Tentatione, et 4 Complexionibus. Of the Ground and Nature of Temptation; whence it arises, and how to Overcome in the Conflict. [The first three Tracts composed the only book the author published in print: all the rest of his writings being left by him in the hands of his friends, in MS.] A.D. 1622.
14. Libri Apologetici duo, contra Balth. Tilken. Two Apologies. — The first, in Defence and Elucidation of the Aurora. The second, concerning Predestination; and of the Person of Christ, and the Virgin Mary, as treated of in the before-named Book of the Incarnation. A.D. 1621, 23. — 15. Anti Stiefelius, libri duo. (1.) Considerations of E. S.'s book, concerning the Threefold State of Man, and the New Birth; also of the Last Zion, or New Jerusalem, &c. (2.) Concerning the Errors of the Sects of E. S. and Ezech. Meths relating to Christian Perfection. A.D. 1621, 22. — 16. Apologia contra G. Richter, cum libello Apologetico ad Senatum Goerlicensem. The Author's Defence of his printed Book of The Way to Christ, and his Aurora, against the Libellous Censures of the Primate, G. R. A.D. 1624.
17. De Electione Gratiae, cum Appendice de Poenitentia. Being a Fundamental Demonstration of the Scripture Doctrine of Election, or Predestination. With Appendix, showing the Way to attain to the clear Vision and Knowledge of Divine Mysteries. A.D. 1623. [Grounded in the deepest Supernatural, Abyssal Centre — the instinct, constitution, or scientz of the Fountain Word and Creator of all things; and thence traced into, and through Nature. And showing the inevitableness of that which is evil, and that which is good.]
18. Mysterium, Magnum; or, an Exposition of the First Book of Moses, called Genesis. In Three Parts. Wherein is treated of the Revelation of the Divine Word, through the Three Principles of Nature; and of the Original of the World and the Creation. Also, wherein the Kingdom of Nature, and the Kingdom of Grace, are explained. A.D. 1623. [Demonstrating the literal truth of the descriptions of the book of Genesis. But to apprehend such truth, a magic understanding is needful: one versed in theosophic science, and also in the modern experimentalism of animal magnetism, clairvoyance, spiritism, mediumship, &c. That is, the incidents narrated being penned from a central voyance — of the two eternal principles and of that of time, therefore only the like regenerate, reinstated understanding can duly apprehend the true and full sense thereof.]
Christosophia. Pars secunda. 19. Theoscopia. Of Divine Contemplation; how to attain unto Divine Clairvoyance and Understanding, or Wisdom. (Unfinished.) — 20. De Vita Mentali. Of the Supersensual, Superrationive or Divine Intellectual Life. [See F. Lee's enlargement of this piece in Vol. IV., large 4to., English ed. of J. B.'s Works; which is the most preferable.] — 21. Colloquium Viatorum. A Dialogue between a Regenerate Soul, and one in the Way or Process, and Seeking the full birth of Divine Wisdom. — 22. Epitome de Mysterio Magno. A Theosophic Summary of the Grounds and Process of the Regeneration. — 23. Appendix. Suspiria Viatorum. The Holy Prayer Book (containing Prayers of the highest magnetical power, and virtue.) Left unfinished. A.D. 1624.
24. De Testamento Christi. Of Baptism and the Supper. How they are to be understood, both according to the Old and New Testaments. Set forth from the true Theosophical Ground, through the Three Principles of the Divine Manifestation. A.D. 1624.
25. Quaestiones Theosophicae. Being a Consideration of the Divine Revelation. That is, of God, Nature, and Creation, Heaven, Hell, and this World, together with all Creatures. Whence all things in Nature have their original, for what, and why, they are created. Especially of MAN, or Adam and Christ. Set forth in 177 Questions, with Answers to Thirteen of them. (Unfinished.) — 26. Tabula Principiorum. A Table or Consideration of the Deity, in Unity, Trinity, and Wisdom, and as manifested through the Three Principles of Nature; with the Explanation thereof. This Table accompanies the Author's Epistle 'of the True and False Light' of understanding, dated 11 Nov. 1623. — 27. Tabulae Principiorum. Three Tables of the Divine Manifestation. Shewing how God is to be considered in his Supernatural Abyss, and as Manifested in and by Nature, with its Two Principles and Seven Properties, and further by this World. And then concerning MAN as an Image or Epitome of All Worlds, in his Creation, his Fall, and his Redemption in Christ. Being a Key to the whole of the Author's Revelations. — 28. Clavis. Or an Explanation of some Principal Points and Expressions in the Author's Writings. [In the German edition, there is an additional Clavis, which has not yet been rendered into English.] A.D. 1624.
29. Epistolae Theosphicae. Being a Collection of the Author's Letters, wrote during the last Six Years of his Life, wherein he composed all his Theosophical Treatises, except the Aurora. [These Epistles to be perused in the first place, as an introduction to his writings.]
C. W.
For further articles on Theosophian topics, see future numbers of 'Notes and Queries.'
FINIS.