229197
THe Philoſophy of Pythagoras (which was full of Super-
11Experiments
in Conſott,
touching
Tranſmißion
and Influx of
Immateriate
Virtues, and
the Force of
Imagination. ſtition) did firſt plant a Monſtrous Imagination, which
afterwards was, by the School of Plato, and others,
watred and nouriſhed. It was, That the World was one
entire perfect Living Creature; inſomuch, as Apollonius of
Iyana, a Pythagorean Prophet, affirmed, That the Ebb-
ing and Flowing of the Sea was the Reſpiration of the
World, drawing in Water as Breath, and putting it
forth again. They went on, and inferred, That if the World were a Living
Creature, it had a Soul and Spirit; which alſo they held, calling it Spiritus
Mundi, the Spirit or Soul of the World; by which, they did not intend God,
(for they did admit of a Deity beſides) but onely the Soul, or Eſſential Form
of the Univerſe. This Foundation being laid, they might build upon it what
they would; for in a Living Creature, though never ſo great (as for example,
in a great Whale) the Senſe and the Affects of any one part of the Body
inſtantly make a Tranſcurſion throughout the whole Body: So that by this
they did inſinuate, that no diſtance of place, nor want orindiſpoſition of
Matter, could hinder Magical Operations; but that (for example) we
might here in Europe have Senſe and Feeling of that which was done in
China; and likewiſe, we might work any effect without and againſt Matter:
And this not holden by the co-operation of Angels or Spirits, but onely by
the Unity and Harmony of Nature. There were ſome alſo that ſtaid not
here, but went further, and held, That if the Spirit of Man (whom they
call the Microcoſm) do give a fit touch to the Spirit of the World, by ſtrong
Imaginations and Beliefs, it might command Nature; for Paracelſus, and
ſome darkſome Authors of Magick, do aſcribe to Imagination exalted the
Power of Miracle-working Faith. With theſe vaſt and bottomleſs Follies
Men have been (in part) entertained.
11Experiments
in Conſott,
touching
Tranſmißion
and Influx of
Immateriate
Virtues, and
the Force of
Imagination. ſtition) did firſt plant a Monſtrous Imagination, which
afterwards was, by the School of Plato, and others,
watred and nouriſhed. It was, That the World was one
entire perfect Living Creature; inſomuch, as Apollonius of
Iyana, a Pythagorean Prophet, affirmed, That the Ebb-
ing and Flowing of the Sea was the Reſpiration of the
World, drawing in Water as Breath, and putting it
forth again. They went on, and inferred, That if the World were a Living
Creature, it had a Soul and Spirit; which alſo they held, calling it Spiritus
Mundi, the Spirit or Soul of the World; by which, they did not intend God,
(for they did admit of a Deity beſides) but onely the Soul, or Eſſential Form
of the Univerſe. This Foundation being laid, they might build upon it what
they would; for in a Living Creature, though never ſo great (as for example,
in a great Whale) the Senſe and the Affects of any one part of the Body
inſtantly make a Tranſcurſion throughout the whole Body: So that by this
they did inſinuate, that no diſtance of place, nor want orindiſpoſition of
Matter, could hinder Magical Operations; but that (for example) we
might here in Europe have Senſe and Feeling of that which was done in
China; and likewiſe, we might work any effect without and againſt Matter:
And this not holden by the co-operation of Angels or Spirits, but onely by
the Unity and Harmony of Nature. There were ſome alſo that ſtaid not
here, but went further, and held, That if the Spirit of Man (whom they
call the Microcoſm) do give a fit touch to the Spirit of the World, by ſtrong
Imaginations and Beliefs, it might command Nature; for Paracelſus, and
ſome darkſome Authors of Magick, do aſcribe to Imagination exalted the
Power of Miracle-working Faith. With theſe vaſt and bottomleſs Follies
Men have been (in part) entertained.