CHAPTER XI.
PARACELSUS.
That our ordinary consciousness or Waking Intellect, and what is generally recognized as Mind or Soul, includes whatever has been taken in by sensation and reflection and assimilated to daily wants, or shows itself in bad or good memories and thought, is evident. Not less clear is it that there is another hidden Self—a power which, recognizing much which is evil in the Mind, would fain reject, or rule, or subdue it. This latent, inner Intelligence calls into action the Will. All of this is vague, and, it may be, unscientific. It is more rational to believe in many faculties or functions, but the classification here suggested may serve as a basis. It is effectively that of GRASSNER, or of all who have recognized the power of the Will to work "miracles," guided by a higher morality. And it is very curious that PARACELSUS based his whole system of nervous cure, at least, on this theory. Thus, in the Liber Entium Morborum, de Ente Spirituali, chap, iii, he writes:
"As we have shown that there are two Subjecta, this will we assume as our ground. Ye know that there is in the Body a Soul. (Geist.) Now reflect, to what purpose? Just that it may sustain life, even as the air keeps animals from dying for want of breath. So we know what the soul is. This soul in Man is actually clear, intelligible and sensible to the other soul, and, classing them, they are to be regarded as allied, even as bodies are. I have a soul—the other hath also one."
PARACELSUS is here very obscure, but he manifestly means by "the other," the Body. To resume:
"The Souls know one another as 'I,' and 'the other.' They converse together in their language, not by necessity according to our thoughts, but what they will. And note, too, that there may be anger between them, and one may belittle or injure the other; this injury is in the Soul, the Soul in the body. Then the body suffers and is ill—not materially or from a material Ens, but from the Soul. For this we need spiritual remedy. Ye are two who are dear unto one another; great in affinity. The cause is not in the body, nor is it from without; it comes from your souls (Geisten), who are allied. The same pair may become inimical, or remain so. And that ye may understand a cause for this, note that the Spirit (Geist) of the Reasoning Faculty (Vernunft) is not born, save from the Will, therefore the Will and the Reason are separate. What exists and acts according to the Will lives in the Spirit; what only according to the Reason lives against the Spirit. For the Reason brings forth no spirit, only the Soul (Seel) is born of it—from Will comes the Spirit, the essence of which we describe and let the Soul be."
In this grandly conceived but most carelessly written passage the author, in the beginning thereof, makes such confusion in expressing both Soul and Spirit with the one word, Geist, that his real meaning could not be intelligible to the reader who had not already mastered the theory. But, in fact, the whole conception is marvelous, and closely agreeing with the latest discoveries in Science, while ignoring all the old psychological system.
Very significant is what PARACELSUS declares in his Fragmenta Medicina de Morbis Somnii, that so many evils beset us, "caused by the coarseness of our ignorance, because we know not what is born in us." That is to say, if we knew our mental power, or what we are capable of, we could cure or control all bodily infirmities. And how to rule and form this power, and make it obey the Geist or Will which PARACELSUS believed was born of the common conscious Soul—that is the question.
For PARACELSUS truly believed that out of this common Soul, the result of Sensation and Reflection, and all we pick up by Experience and Observation (and such as makes all that there is of Life for most people), there is born, or results, a perception of Ideas, of right and wrong, of mutual interests; a certain subtle, moral conscience or higher knowledge. "The Souls may become inimical;" that is, the Conscience, or Spirit, may differ or disagree with the Soul, as a son may be at variance with his father. So the flower or fruit may oft despise the root. The Will is allied to Conscience or a perception of the Ideal. When a man finds out that he knows more or better than he has hitherto done: as, for instance, when a thief learns that it is wrong to steal, and feels it deeply, he endeavors to reform, although he feels all the time old desires and temptations to rob. Now, if he resolutely subdue these, his Will is born. "The spirit of the Reasoning faculty is not born, save of the Will. . . . what exists and acts according to the Will lives in the spirit." The perception of ideals is the bud, Conscience the flower, and the Will the fruit. A pure Will must be moral, for it is the result of the perception of Ideals, or a Conscience. The world in general regards Will as mere blind force, applicable to good or bad indifferently. But the more truly and fully it is developed, or as Orson is raised to Valentine, the more moral and optimistic does it become. Will in its perfection is Genius, spontaneous originality, that is Voluntary; not merely a power to lift a weight, or push a load, or force others to yield, but the Thought itself which suggests the deed and finds a reason for it. Now the merely unscrupulous use of Opportunity and Advantage, or Crime, is popularly regarded as having a strong Will; but this, as compared to a Will with a conscience, is as the craft of the fox compared to that of the dragon, and that of the dragon to Siegfried.
And here it may be observed as a subtle and strange thing, approaching to magic apparently, as understood by HARTMANN and his school, that the Will sometimes, when much developed, actually manifests something like an independent personality, or at least seems to do so, to an acute observer. And what is more remarkable, it can have this freedom of action and invention delegated to it, and will act on it.