Book of Ceremonial Magic: Chapter II: The Rituals of Transcendental Magic: Section 2: Theosophia Pneumatica

§ 2. Theosophia Pneumatica

In the year 1686, the Arbatel was translated into German, and in the same year--possibly in the same volume-appeared, also in German, a work entitled The Little Keys of Solomon or Theosophia Pneumatica. 1 There are no examples of these editions in the British Museum, and inquiry has failed to elicit any particulars concerning them. Both are reprinted, together with other specimens of Ancient Magical Literature, to illustrate the Faust legend, in the third volume of Scheible's Das Kloster, 2 The translation of the Arbatel makes no reference to the previous edition in Latin, and Theosophia Pneumatica nowhere states that it is an adaptation of the earlier work. The attribution to Solomon is, of course, wholly contrary to

1 to the magical aspirant, and this is not used by the original. The adaptation has been well executed and makes for additional clearness. The transcendental portions are slightly accentuated; it is said in one place that the exaltation of prayer is the end of the whole Mystery, and that such exaltation will never be denied to the true seeker, who is recommended on no account to undervalue his own prayers. This is a better presentation of the theory than the corresponding passage in the Arbatel itself. There is also an addendum on Transcendental Medicine, which, so far as can be known, is original, and it is as curious as anything in the literature with which we are dealing. 2

Footnotes

35:1 Claviculæ Salomonis, vel Theosophia Pneumatica.

35:2 J. Scheible, Das Kloster. Weltlich und Geistlich. Meist aus der Altern Deutschen Volks-Literatur, 12 vols., Stuttgart, 1845-49.

36:1 There is a curious history attaching to this word, but it can he elucidated only by a Hebrew scholar. It seems to be of late introduction, though it derives from the verb to learn. It has been said to represent a stage of initiation in certain occult societies of Islâm.

36:2 As it is unlikely that Theosophia Pneumatica will ever be printed in English, it may be well to give a summary of its appendix, that is to say, of the only section of this work which differs generically from the Arbatel. Affirming that all things are threefold, from the Divine Triad of Father, Son and Holy Ghost, to man, who is composed of the fleshly body, the sensitive soul and the rational spirit, it defines the human principles as follows: The body is of earth; the sensitive soul is of the four elements, but derives through the stars, and is the seat of understanding and genius for arts and sciences; the rational spirit is from God absolutely; the sphere of its activity is celestial and divine, and divine inspiration and influence pass through it to the material body. The body is a house wherein soul and spirit abide and perform their functions, having been married therein by God. At the same time, they strive daily with one another, till the spirit overcomes the soul, and thus attains regeneration. There are two kinds of death--that which results from the destruction of vital physical organs by disease or injury, and that which results from the destruction of the sensitive soul by envenomed astral influences. Physical disintegration and flight of the divine spirit follow in either case. The spirit may also be recalled by the direct action of the will of God, without disease or injury. Man is therefore poised upon three pillars; if one of them fall or break, the man dies. He should preserve and embalm his body against infectious diseases, for the living organism can be embalmed better than a corpse. He should also combat the venomous influences of baleful stars, for Elohim has gifted men with the power to compose characters that will destroy such influences. It is impossible, however, to cure those diseases with which God in His unsearchable compassion may Himself scourge mankind; vain are the best medicines and vain the highest arcana, vain