B ody. The ancient Philosophers have defined it, Τὸ τριχῇ διάστατον μετ’ ἀντιτυπίας. Sext. Emperic. Pyrrhon. Hypotyp. lib. 3. cap. 5. Near to this is that description, Psychathan, Cant. 2. Stanz. 12. lib. 2, Matter extent in three dimensions. But for that ἀντιτυπία, simple trinall distension doth not imply it, wherefore I declin’d it. But took in matter according to their conceit, that phansie à Materia prima, I acknowledge none, and consequently no such corpus naturale as our Physiologist make the subject of that science. That Τριχῇ διάστατον ἀντίτυπον is nothing but a fixt spirit, the conspissation or coagulation of the Cuspidall particles of the Cone, which are indeed the Centrall Tasis or inward essence of the sensible world. These be an infinite number of vitall Atoms that may be wakened into diverse tinctures, or energies, into fiery, watery, earthy, &c. And one divine Fiat can unloose them all into an universall mist, or turn them out of that sweat into a drie and pure Etheriall temper. These be the last projections of life from the soul of the world; and are act or form though debil and indifferent, like that which they call the first matter. But they are not meerly passive
but meet their information half way, as I may so speak: are radiant ab intimo and awake into this or the other operation, by the powerfull appulse of some superadvenient form. That which change of Phantasmes is to the soul, that is alteration of rayes to them. For their rayes are ab intrinseco, as the phantasmes of the soul. These be the reall matter of which all supposed bodies are compounded, and this matter (as I said) is form and life, so that all is life and form what ever is in the world, as I have somewhere intimated in Antipsychopan: But however I use the terme body ordinarily in the usuall and vulgar acception. And for that sense of the ancients, nearest to which I have defined it in the place first above mentioned, that I seem not to choose that same as most easie to proceed against in disproving the corporeity of the soul, the arguments do as necessarily conclude against such a naturall body as is ordinarily described in Physiologie (as you may plainly discern if you list to observe) as also against this body composed of the Cuspidall particles of the Cone. For though they be Centrall lives, yet are they neither Plasticall, Sensitive, or Rationall, so farre are they from proving to be the humane soul whose nature is there discust.
C
C one: Is a solid figure made by the turning of a rectangular triangle, about; one of the sides that include the right angle resting, which will be then the Axis of the compleated Cone. But I take it sometimes for the comprehension of all things, God himself not left out, whom I tearm the Basis of the Cone or Universe. And because all from him descends, καθ’ ὑποστολῆν, with abatement or contraction, I give the name of Cone to the Universe. And of Cone rather then Pyramid because of the roundnesse of the figure, which the effluxes of all things imitate.
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Chaos, Chronicall, Clare, | See interpret· Gen. |
Circulation, The terme is taken from a toyish observation, viz. the circling of water when a stone is cast into a standing pool. The motion drives on circularly, the first rings are thickest, but the further they go they grow the thinner, till they vanish into nothing. Such is the diffusion of
the species audible in the strucken aire, as also of the visible species. In brief any thing is said to circulate that diffuseth its image or species in a round. It might have been more significantly called orbiculation; seeing this circumfusion makes not onely a circle, but fills a sphere, which may be called the sphere of activity. Yet Circulation more fitly sets out the diminution of activity, from those ringes in the water which as they grow in compasse, abate in force and thicknesse. But sometimes I use Circulate in an ordinary sense to turn round, or return in a circle.
Centre, Centrall, Centrality. When they are used out of their ordinary sense, they signifie the depth or inmost being of any thing, from whence its acts and energies flow forth. See Atom-lives.
Cuspis of the Cone. The multiplide Cuspis of the Cone is nothing but the last projection of life from Psyche, which is שׁמים a liquid fire or fire and water, which are the corporeall or materiall principles of all things, changed or disgregated (if they be centrally distinguishable) and again mingled by the virtue of Physis or Spermaticall life of the world; of these are the Sunne and all the Planets, they being kned together, and fixt by the Centrall power of each Planet and Sunne. The volatile Ether is also of the same, and all the bodies of plants, beasts and men. These are they which we handle and touch, a sufficient number compact together. For neither is the noise of those little flies in a summer-evening audible severally: but a full Quire of them strike the ear with a pretty kind of buzzing. Strong and tumultuous pleasure and scorching pain reside in these, they being essentiall and centrall, but sight and hearing are onely of the images of these, See Body.
Eternitie. Is the steddie comprehension of all things at once. See Æon discribed in my Expos. upon Psychozoia.