Nevertheless, if the term “religion” means the knowledge of the relation which the outward terrestrial man bears to the creative power in him, his own inner Self, which is the seat of not only his spiritual but also the indirect source of his physical life; it would seem that a knowledge of that religion which teaches the nature of this true inner and immortal being, and also the links which connect that higher nature with the physical form, would be an indispensable and most important part of a true science and system of medicine based upon the recognition of truth; and although theory precedes practice, this knowledge should not be merely of that theoretical kind which is only imaginary and not real, and which in persons who are attempting to grasp things which they are not able to realise produces a wild and absolutely fruitless mysticism; but it should be of that kind which through experience constitutes self-knowledge, and which is possible only through the realization of the possession of the ideals one wishes to know.
According to Theophrastus Paracelsus the following are the four pillars of medicine:—
I.—Philosophia.
The term “Philosophy” comes from phileo, to love, and sophia, wisdom, and its true meaning is the love of wisdom and the knowledge resulting therefrom; for love itself is knowledge; it is the recognition of self in another form; the love of wisdom is the recognition by wisdom in man of the same principle of wisdom that is manifested in Nature, and from this recognition springs the realisation of the knowledge of truth. True philosophy is therefore not that thing which at present goes by that name, which consists in wild speculations about the mysteries of Nature for the purpose of gratifying scientific curiosity; a system in which there is a great deal of self-love but very little love of the truth, and whose followers, by means of logic and argument, inferences, theories, postulates, hypotheses, inductions and deductions seek, so to say, to break through the back windows in the temple of truth, or to peep through the keyhole for the purpose of seeing the goddess unveiled. This speculative philosophy does not constitute real knowledge. It constitutes that artificial building of philosophy and so-called science, founded upon arguments and opinions, which change their aspect in every century, and of which Paracelsus said that “the things which are looked upon by one generation as the apex of human knowledge are found to be an absurdity by the next, and that which is regarded as a superstition in one century forms the basis of science of the following one.” All information gained by means whose basis is not a love of truth does not constitute immortal knowledge or true theosophy; but serves only for temporal purposes and as ornaments for egotism, springing as it does from the love of the illusion of self and having illusions for its object.
The whole of nature is a manifestation of truth; but it requires the eye of wisdom to see the truth and not merely its delusive appearance. The philosophy of which Paracelsus speaks consists in the power of recognizing the truth in all things independent of any books or authorities, all of which can only serve to show us the way to avoid errors and how to remove the obstacles in our path; but which cannot make us realise that which we do not realise in ourselves. He who is not labouring under a load of misconceptions and erroneous teachings, requires no other book than the book of nature to teach him the truth. There are few who can read the book of nature in the light of nature; because having had their minds filled with perverted images and false views, they have themselves become unnatural, and the light of nature cannot penetrate into their souls; living in the false light of the moonshine of speculation and sophistry, they have lost their receptivity for the light of the truth. Such philosophers live in illusions and dreams but do not know that which is real:
“There is upon this earth nothing more noble and more capable of giving perfect happiness than a true knowledge of nature and its foundation. Such a knowledge produces a valuable physician, but it should be a part of his constitution and not an artificial fabric attached to him like a coat; he must himself be born out of the fountain of that philosophy which cannot be acquired by artificial means.” (See: “De Generatione hominum,” I. Preface.)
A knowledge based upon the opinion or experience of another is merely a belief, but does not constitute real knowledge. Books and lectures may serve to give us advice, but they cannot endow us with the power of knowing the truth; they may serve us as useful guides, but a belief in the statements of others should not be mistaken for self-knowledge, such as arises only from the self-recognition of truth, and which by means of a love of the truth ought to be cultivated above all else.
To this realm of Philosophy belong all the natural sciences referring to external phenomena, in the knowledge of which a great deal of progress seems to have been made since the time of Paracelsus. To this phenomenal science belongs the anatomy, physiology, the chemistry of the physical body and all that concerns the interrelations of the phenomena existing in the grand phantasmagoria of living and corporeal images called the sensual world. But behind this sensual world there is a more interior super-sensual world, ignored by popular science, of which the former is the external expression; the processes taking place in this interior light of nature, mirror themselves in the light of the external world, and those souls whose inner perceptions have become developed in consequence of an awakening of the “inner man,” do not require the observation of external phenomena for the purpose of drawing inferences in regard to their internal causes, because they know the interior causes and processes and also the external appearances which they will produce. Thus there is an external and an internal medical science, a science concerning the astral and a science concerning the physical body of man. The former occupies itself with the patient, the latter, so to say, with the clothes which he wears.
To render this still more plain, let us illustrate it by an example. Let us imagine a magic lantern capable of projecting living and corporeal images upon a living screen. External science occupies itself only with these images, the relations which they bear to each other and the changes taking place between them; but it knows nothing about the slides in the lantern upon which are the types of these visible images, and it entirely ignores the light which causes their projection upon that screen; but he who sees the slides with its pictures and knows the source of the light which produces these shadow pictures does not need to study the shadows for the purposes of drawing inferences and speculating in regard to their causes. Thus there is a superficial science which is at present the object of pride of the world, and a secret science of which next to nothing is publicly known, but which is known to the wise and revealed by one’s own perception of truth.[11]
Truths must be perceived before they can be intellectually grasped, and therefore this greater and higher science cannot be learned in books, nor be taught in lectures at college, it is the result of a development of man’s higher perception, belonging to his higher nature, and characterises the born physician. Without this superior faculty, known in its initial stage as the power of “intuition,” a medical practitioner can find occupation only in the outer yard of the temple, picking up useful grains among the rubbish; but he cannot enter the temple in which nature herself teaches her divine mysteries. The minute details of this rubbish have been studied by modern popular science, whose attention has been so much absorbed thereby that the temple of truth itself has been forgotten and the nature of Life has become a mystery to those who only study its external manifestations.