On the Fourfold Root of the Principle of Sufficient Reason, and On the Will in Nature · Arthur Schopenhauer
ANIMAL MAGNETISM AND MAGIC.
That divine aristocracy, Pantheism, was favourable to this interpretation, since it distributed the dominion over the different forces of Nature among as many gods and demons--mostly mere personifications of natural forces--and the magician, by persuasion or by force, subjected now one, now the other of these divinities to his power and made them do his bidding. But in a Divine Monarchy, where all Nature obeys a single ruler, the thought of contracting a private alliance with the Almighty, let alone of exercising sovereignty over him, would have been too audacious. Therefore where Judaism, Christianity or Islam prevailed, the omnipotence of the one God stood in the way of this interpretation of Magic: an omnipotence which the magician could not venture to attack. He had no alternative therefore, but to take refuge with the Devil, and with this rebellious spirit--perhaps even direct descendant of Ahriman--to whom some power over Nature was still attributed, he now entered into a compact, by which he ensured to himself his assistance. This was "necromancy" (the 'black art').
Its antithesis, 'white Magic,' was opposed to it by the circumstance that, in it, the magician did not make friends with the Devil, but rather solicited the permission, not to say co-operation, of the Almighty himself, to intercede with the angels; oftener still, he invoked devils by pronouncing the rarer Hebrew names and titles of the One God, such as Adon-Ai, &c. &c., and compelled them to obey him, without promising them anything in return for their services, in a hell-compulsion[306] (_Höllenzwang_).--But all these mere interpretations and outward trappings of the thing were received so entirely as its essence and as objective processes, that writers like Bodinus, Delrio, Bindsfeldt, &c., whose knowledge of magic was second-hand and not derived from personal experience, all assert the essential characteristic of Magic to be, that it does not act either through forces of Nature or in a natural way, but through the assistance of the Devil. This view was, and long remained, current everywhere, locally modified according to the religions which prevailed in different countries. The laws against sorcery and the trials for witchcraft were based upon it; likewise, wherever the possibility of Magic was contested, the attacks were generally directed against this opinion.
An objective view, such as this, was an inevitable consequence of the decided Realism which prevailed throughout ancient and mediæval Europe and which Descartes was the first to disturb. Till then, Man had not learnt to direct the light of speculative thought towards the mysterious depths of his own inner self, but, on the contrary, had sought everything outside himself. Above all the thought of making the will he found within him rule over Nature, was so bold, that people would have been alarmed by it: therefore it was made to rule over fictitious beings, supposed by the prevailing superstition to have command over Nature, in order through them to obtain at least indirect mastery over Nature. Every sort of god or demon moreover, is always a hypostasis, by which believers of all sects and colours bring to their own comprehension the _Metaphysical_, that which lies _behind_ Nature, that which gives her existence and consistence and consequently rules over her. Thus, when it is said, that Magic acts by the help of demons, the meaning which lies at the bottom of this thought still is, that it is an agency which is not physically, but _metaphysically_ exercised: that it is not a natural, but a supernatural, agency.
Now if, in the small amount of fact which speaks in favour of the reality of Magic: that is, in Animal Magnetism and charm-cures, we still do not recognise anything but an immediate action of the will which here manifests its direct power outside, instead of inside, the individual; if moreover, as I am about to show and to substantiate by decisive, unequivocal citations, those who are more deeply initiated into ancient Magic, derive all its effects from the magician's will alone: this is surely strong empirical evidence in support of my doctrine, that the Metaphysical in general, that which alone exists apart from representation, the _thing in itself_ of the universe--is nothing but what is known to us within ourselves as _the will_. [305] Here and there, Plotinus betrays a more correct knowledge, for instance, "Enn." ii. lib. iii. c. 7; "Enn." iv. lib. iii. c. 12, et lib. ix. c. 3. [306] Delrio, "Disq. mag." L. ii. qu. 2. Agrippa a Nettesheym, "De Vanit. Scient." c. 45.
Now, if the direct power which may occasionally be exercised over Nature by the will, was conceived by those magicians as a merely indirect one, acquired by the help of demons, this still could not prevent its efficiency wherever and whenever it may have taken place. For, precisely because, in things of this kind, the will acts in itself, in its primariness, therefore apart from representation, its efficiency cannot be frustrated by erroneous conceptions of the intellect; on the contrary, the distance here is a wide one between theory and practice: the errors of the former do not stand in the way of the latter, nor does a correct theory qualify for practice. Mesmer, in the beginning, attributed his agency to the magnetic rods he held in his hands and later on explained the wonders of Animal Magnetism by a materialistic theory of a subtle, all-permeating fluid; nevertheless he produced wonderfully powerful effects. I once myself knew the proprietor of an estate, whose peasants were wont by tradition to have their feverish attacks dispelled by a spell of their master's. Now, although he believed he had convinced himself of the impossibility of all such things, yet he continued good-naturedly to comply with their wish as usual, and indeed often succeeded in relieving them. This success he ascribed to his peasants' firm belief, forgetting that a similar faith ought also to bring success to the medical treatment which is so often applied with complete inefficacy to believing patients.
Now, if Theurgy and Demonomagic, as described above, were but the mere interpretation and outward trappings of the thing, the mere husk, at which the majority were content to stop short: there were nevertheless some, who went below the surface and quite recognised that the agent in influences supposed to proceed from magic, was absolutely nothing but _the will_. We must not however look for such deeper observers as these among the discountenancers and antagonists of Magic, and the majority of the writers on this subject belong precisely to these: they derived their knowledge exclusively from Courts of Justice and from the examination of witnesses, so that they merely describe the outside of the matter; and, if at any time they chanced, through confessions, to gain an insight into the inner processes they took good care not to betray that knowledge, lest, by doing so, they should contribute to diffuse the terrible vice of sorcery. To this class belong Bodinus, Delrio, Bindsfeldt, and others. For information as to the real nature of the thing, we must on the contrary go to philosophers and investigators of Nature, who wrote in those times of prevailing superstition. Now, from what they say, it clearly follows, that the real agent in Magic, just as in Animal Magnetism, is nothing but _the will_.
Here I must quote some passages in support of this assertion.[307] Theophrastus Paracelsus especially disclosed perhaps more concerning the inner nature of Magic than any other writer, and does not even hesitate to give a minute description of the processes used in it.[308]--He says:[309] "To be observed concerning wax images: if I bear malice in my will against anyone, that malice must be carried out by some medium or _corpus_. Thus it is possible for my spirit to stab or wound another person without help from my body in using a sword, merely by my _fervent desire_. Therefore it is also possible for me to convey my opponent's spirit into the image by my _will_ and then to deform or paralyze it at pleasure.--You must know, that the influence of the _will_ is a great point in medicine. For if a man hate another and begrudge him anything good, it is possible that if he curse him, that curse may take effect.--This occurs also with animals and more easily than with men; for the spirit of man has far greater power of resistance than that of animals." [307] Roger Bacon already in the thirteenth century said: ... "_Quod si ulterius aliqua anima maligna cogitat fertiter de infectione alterius atque ardenter desideret et certitudinaliter intendat, atque vehementer consideret se posse nocere, non est dubium quin natura obediet cogitationibus animæ_." (See Rogeri Bacon, "Opus Majus," Londini, 1733, p. 252.)
Agrippa von Nettesheim[310] speaks in the same sense. "_Non minus subjicitur corpus alieno animo, quam alieno corpori_;" and:[311] "_Quidquid dictat animus fortissime odientis habet efficaciam nocendi et destruendi; similiter in ceteris, quæ affectat animus fortissimo desiderio. Omnia enim quæ tunc agit et dictat ex characteribus, figuris, verbis, gestibus et ejusmodi, omnia sunt adjuvantia appetitum animæ et acquirunt mirabiles quasdam virtutes, tum ab anima laborantis in illa hora, quando ipsum appetitus ejusmodi maxime invadit, tum ab influxa cœlesti animum tunc taliter movente."[312]--"Inest hominum animis virtus quædam immutandi et ligandi res et homines ad id quod desiderat, et omnes res obediunt illi, quando fertur in magnum excessum alicujus passionis, vel virtutis, in tantum, ut superet eos, quos ligat. Radix ejusmodi ligationis ipsa est affectio animæ vehemens et exterminata."_ [310] "De occulta philosophia," lib. 1, c. 66. [311] _Ibid._ c. 67. [312] "De occulta philosophia," lib. 1, cc. 66, 67 et 68. And likewise Jul. Cæs. Vanninus, "De admir. naturæ arcan." L. iv. dial. 5, § 435: "_Vehementem imaginationem, cui spiritus et sanguis obediunt, rem mente conceptam realiter efficere, non solum intra, sed et extra_."[313]
Respondeo, vim et magicam illam naturalem animæ, quæ extra se agat, virtute imaginis Dei, latere jam obscuram in homine, velut obdormire (post prævaricationem), excitationisque indigam: quæ eadem, utut somnolenta, ac velut ebria, alioqui sit in nobis quotidie: sufficit tamen ad obeunda munia in corpore suo: dormit itaque scientia et potestas magica, et solo nutu actrix in homine._--§ 102. _Satan itaque vim magicam hanc excitat (secus dormientem et scientia exterioris hominis impeditam) in suis mancipiis, et inservit eadem illis, ensis vice in manu potentis, id est sagæ. Nec aliud prorsus Satan ad homicidium affert, præter excitationem dictæ potestatis somnolentæ._--§ 106. _Saga in stabulo absente occidit equum: virtus quædam naturalis a spiritu sagæ, et non a Satana, derivatur, quæ opprimat vel strangulet spiritum vitalem equi._--§ 139. _Spiritus voco magnetismi patronos, non qui ex cœlo demittuntur, multoque minus de infernalibus sermo est; sed de iis, qui fiunt in ipso homine, sicut ex silice ignis; ex voluntate hominis nempe aliquantillum spiritus vitalis influentis desumitur, et id ipsum assumit idealem entitatem, tanquam formam ad complementum. Qua nacta perfectione, spiritus mediam sortem inter corpora et non corpora assumit. Mittitur autem eo, quo voluntas ipsum dirigit; idealis igitur entitas ... nullis stringitur locorum, temporum aut dimensionum imperiis, ea nec dæmon est, nec ejus ullus effectus; sed spiritualis quædam est actio illius, nobis plane naturalis et vernacula._--§ 168. _Ingens mysterium propalare hactenus distuli, ostendere videlicet, ad manum in homine sitam esse energiam, qua, solo nutu et phantasia sua, queat agere extra se et imprimere virtutem aliquam, influentiam deinceps perseverantem, et agentem in objectum longissime absens._
P. Pomponatius also says: _Sic contigit, tales esse homines, qui habeant ejusmodi vires in potentia, et per vim imaginativam et desiderativam cum actu operantur, tales virtus exit ad actum, et afficit sanguinem et spiritum, quæ per evaporationem petunt ad extra et producunt tales effectus_.[316] [316] De incantationibus. Opera Basil. 1567, p. 44. Jane Leade, an English mystic visionary of Cromwell's time and pupil of Pordage, has given us some very curious disclosures of this kind. She is led to Magic in a very singular way. For, as the doctrine of their becoming one with the God of their religion is a fundamental characteristic of all Mystics, so is it with Jane Leade also. Now, with her however, the human will has its share in the omnipotence of the Divine will as a consequence of the two having become one, and accordingly acquires magic power. What other magicians therefore believe to be due to a compact with the Devil, she attributes to her becoming one with her God. Her Magic is therefore in the highest sense 'white Magic.' Besides, this alters nothing as to the practice and results. She is reserved and mysterious, as people had to be in those times; still it is easy to see that the thing is not a mere theoretical corollary, but that it has sprung from knowledge and experience obtained in another way.
It is in her "Revelation of Revelations"[317] that we find the chief passage; but the following one, which is rather an abridgment than a literal quotation and is contained in Horst's "Zauberbibliothek,"[318] comes from the same book: "Magic power enables its possessor to rule over and to renew the creation--_i.e._ the animal, vegetable and mineral kingdoms--so that, were _many_ to co-operate in _one_ magical power, Nature might be created anew as a paradise.... How is this magic power to be acquired? By renascence through faith: that is, by our _will_ harmonizing with the divine _will_. For faith subjects the world to us, inasmuch as our own _will_, when it is in harmony with the divine _will_, results, as St. Paul tells us, in making everything submit to and obey us." Thus far Horst.--p. 131 of the "Revelation, &c.," Jane Leade shows that it was by the force of his will that Christ worked miracles, as, for instance, when he said to the leper: "I _will_; be thou clean." Sometimes however he left it to the will of those who, he saw, believed in him, saying to them: "'What _will_ ye that I shall do unto you?' in which cases no less was done for them than they had desired in their will that the Lord should do.
These words of our Saviour's are well deserving of notice, since the _highest Magia lies in the will_, so far as it is in union with the will of the Almighty: when these two wheels fit into each other, becoming in a sense _one_, they are, &c."--Again, p. 132, she says: "For what could resist that which is united with the will of God? The power of such a will is so great, that it always achieves its end. It is no _naked will_ deprived of its clothing, or power; on the contrary, it brings with it an irresistible omnipotence, which enables it to uproot, to plant, to put to death and to bring to life, to bind and to loose, to heal and to injure, which power will be collected and concentrated in its entirety in the royal, free-born will. Of this power we shall attain knowledge, when we shall have been made one with the Holy Ghost. or when we shall be united in one spirit and being."--Again, p. 133: "We must quench or drown altogether the many multifarious wills which arise out of the mixed essence of souls, and they must lose themselves in the abysmal depth from which there will then arise and present itself the _virgin will_, which was never the slave of anything belonging to degenerate man; on the contrary, it stands in connection with the Almighty Power, quite free and pure, and will infallibly produce fruits and results quite similar to those of the divine will ... wherefrom the burning oil of the Holy Ghost flows up in Magic, as it emits its fiery sparks."
Krusenstern[321] gives a very curious and minute description of maleficent sorcery as practised, it is said successfully, by the priests of the savage tribes on the island of Nukahiva, the procedure in which is exactly similar to that of our cures by charms.--This fact is especially remarkable on account of the identity of the thing, notwithstanding the distance from all European tradition. With it ought to be compared Bende Bendsen's account of a headache he caused in another person by sorcery, through the medium of some of that person's hair which had been cut off. He concludes with the following words: "As far as I can learn, what is called witchcraft consists simply in preparing and applying noxious magnetic charms combined with a _maleficent influence of the will_: this is the detestable league with Satan."[322]
The zealous cruelty with which Magic has always been persecuted by the Church and to which the papal _malleus maleficarum_ bears terrible evidence, seems not to have for its sole basis the criminal purposes often associated with the practice of Magic or the part assumed to be played by the Devil, but rather to proceed partly from a vague foreboding and fear lest Magic should trace back its original power to its true source; whereas the Church has assigned to it a place outside Nature.[323] The detestation shown by the cautious clergy of England towards Animal Magnetism [324] tends to confirm this supposition, and also the active zeal with which they oppose table-turning, which at any rate is harmless, yet which, for the same reason, has been violently assailed by the anathemas of the French, and even of the German, clergy.[325] [323] They scent something of the "Nos habitat, non tartara sed nec sidera cœli: Spiritus in nobis qui viget, illa facit." (Not in the heavens it lives, nor yet in hell; The spirit that does it all, doth in us dwell.) Compare Johann Beaumont, "Historisch-Physiologisch-und Theologischer Tractat von Geistern, Erscheinungen, Hexereyen und andern Zauber-Händeln, Halle im Magdeburgischen, 1721," p. 281. [Add. to 3rd ed.] [324] Compare Parerga, vol. i. p. 257 (2nd ed. vol. i. p. 286).
Ideas discussed in this chapter
Text from Project Gutenberg, public domain in the United States.