There is witchcraft.

Humans have always had meaningful dreams and hunches; but no enlightened man
will believe it, because an enlightened one will never have any meaningful dreams
and hunches, at most nightmares. This is related to the constitution. Therefore the
enlightened ones also give nightmares, because this deprives them of the concession
itself; but it is easier for a camel to go through the eye of a needle than for an idea
through an enlightened head, when the hollow in it is much larger. If the whole city
also has dreams and hunches, it will prove that they are a prejudice of the crowd.
In the meantime, one should not believe that the belief in the whole is too short. If
not for the enlightened, the Light Friends, such a great saving in faith would be
made; Where did the great blessing of faith come from in other places? We see here
only the usual beautiful arrangement of the world order, the pound of a place, where
it would not proliferate, quite take away and move to another, where it proliferates all
the better. One should therefore not forbid the gatherings of the Friends of Light, as
has happened, because it is really only events, to discard certain places and persons
entirely of the faith, in order to use it in other places with greater benefit, eg. B. to
obtain good offices and posts.
That belief in the actual realms of faith is as much as possible carried away by
those who should care for it as much as possible, can not be conceived of excepting
the wine of the actual wine-growing regions by those who build it there have,
execute, and implement other things for what has its bottom elsewhere. It is best to
drink the wine where it is too cold for it to grow by itself, and to enjoy the ice where
it is too warm for it to freeze by itself. In fact, this principle is apparently being
observed by seeing masses of faith transferred from the realm of religion to some
areas of the natural sciences, where it expresses a powerful, warming and
invigorating force,
First, it is the physicists who cultivate knowledge in the natural sciences. Of these,
the light-lovers then receive it in order to sell it to the people for their old faith. And,
thanks to their efforts, there will now be few common people who could not prove to
the Bible their gross errors concerning the story of creation and the course of the sun,
and have not altogether discarded their childish reverence for a book, instead of
rebuking man can, on all sides, have to accept reproof from man.
On the other hand, physicians are destined to introduce and cultivate the belief that
has become too much in religion. Much of the faith formerly found in the domain of
religion has now apparently migrated to the field of homeopathy, where every serving
of faith is willingly paid for with a commensurate portion of reason. Here faith now
performs the miracle cures that have always been thought of as its cause. It goes
without saying that religion has to pay for it with its miracles. Reason climbs the
pulpit, shakes the Bible with power, that all miracles like dust and moths fly out, and
now holds to the Bible text the pharmaceutical lectures, which the homeopath no
longer needs, proving to the people, that Christ had turned water into wine can only
be explained by the fact that at the same time so much wine was transformed into
water, or, as it happens, one was exchanged with the other. As a proof of this water,
into which Christ's wine has been transformed, serves the sermon, with which the
people drowned go home.
However, I would do wrong to the other doctors if I wanted to explain the
homeopaths as the sole promoters of faith in the natural sciences. If, as some say, all
piety really depends on faith, then a pious can in fact do no better than read a system
of medicine devoutly, or sing a prescription instead of a song; one does not believe
how much of this is of faith; or, to prove his faith, work in bed and take
medicine; The pharmacist's boxes are true caches of the faith and, moreover, one
which has probably already promoted more to happiness than any other faith.
To give an introduction to my subject, I should like to mention the merits of some
recent doctors in the promotion of the faith.
Reason, in the last century, had pushed faith completely to the head; Now, since
faith is blind, but by means of magnetism can see just as reason as by means of light,
he pursued a great magnet, which the physician Mesmer had just laid on his stomach,
and lodged himself there in the stomach, He immediately forgot food and drink and
only wanted to prophesy. As long as man was full, he enjoyed it, and began to hope
that in the future he would be able to save himself entirely from schools, universities,
observatories, and his head, through his stomach and magnetism; but when he was
hungry and wanted to eat, the dear God asked him if he would rather have his
stomach for dinner or for prophecy; both would not work together; whereupon he
replied: to eat. Faith had to take off again. But where? In the meantime reason had
broadened and did not leave him behind. Now another doctor, Gall, took pity on it,
and put on his head a nursery with well-separated beds for him. Where the faith
economy flourished quite well, as long as the soil was still fertile through the
remnants of the old powder. Only the faith so directly above the seat of hostile reason
was never quite at ease, and when the remainders of powder were consumed, the
economy took care of it again, and it had to go on again. There was nothing left for
him in the human; So there was nothing left for him to do but to search for something
out of proportion, super, sub, or inhuman, with which, however, only a new, more
brilliant epoch began for him. Since world history required the introduction of its
great project of the characteristics of a poet, doctor and Swabians, she first studied
medicine to Schiller, who soon wrote the ghost-seers, but later the gods of Greece, a
prophetic poem in which the need of time for a new The general enthusiasm of nature
is expressed only in the form of a yearning for the return of the ancient pagan
nature. A second poet, doctor and Swabian, was then destined to fulfill this yearning
in the higher modern and Christian sense. Immediately, through his power of faith, all
nature was once again populated with individual spirits, and the review of that poem
could now serve to point out the great progress of the times. While otherwise the
gods fly barefoot or with sandals and light wing steps, as befits a childish superficial
age, from above to dances of shepherds and beautiful young women, they rose in the
now technically advanced, profound and lust of the world in theirs true vanity-time,
with boots of good and well-tanned leather from basements and tombs up to
hysterical sick women, to plague them a little more, throwing instead of light and
love bullets with sand and bits of lime from the wall around them good police had
forbidden shooting in homes by now; and the spirits in the meantime had received the
proper respect from this higher authority, whom otherwise, conversely, men carried
before the higher authority of the gods. Instead of stiff stone statues on solid
pedestals, flickering shirts on a leash at night served the minds as objects of believing
reverence; a proof of the much more lively nature of the new faith. With the waxing
of the faith, the world of spirits with its white hand finally reached so far into the
earthly world, and the world of spirits, with its long nose, so far into the world of
spirits, that everywhere one came to the other. Unfortunately, this had its
disadvantageous consequences. All kinds of annoying touches took place between the
two; and when things are too easy, they are no longer seeking, then a gradual cooling
of the whole life of faith began, which is not yet lifted. a proof of the much more
lively nature of the new faith. With the waxing of the faith, the world of spirits with
its white hand finally reached so far into the earthly world, and the world of spirits,
with its long nose, so far into the world of spirits, that everywhere one came to the
other. Unfortunately, this had its disadvantageous consequences. All kinds of
annoying touches took place between the two; and when things are too easy, they are
no longer seeking, then a gradual cooling of the whole life of faith began, which is
not yet lifted. a proof of the much more lively nature of the new faith. With the
waxing of the faith, the world of spirits with its white hand finally reached so far into
the earthly world, and the world of spirits, with its long nose, so far into the world of
spirits, that everywhere one came to the other. Unfortunately, this had its
disadvantageous consequences. All kinds of annoying touches took place between the
two; and when things are too easy, they are no longer seeking, then a gradual cooling
of the whole life of faith began, which is not yet lifted. that everywhere one came to
the other. Unfortunately, this had its disadvantageous consequences. All kinds of
annoying touches took place between the two; and when things are too easy, they are
no longer seeking, then a gradual cooling of the whole life of faith began, which is
not yet lifted. that everywhere one came to the other. Unfortunately, this had its
disadvantageous consequences. All kinds of annoying touches took place between the
two; and when things are too easy, they are no longer seeking, then a gradual cooling
of the whole life of faith began, which is not yet lifted.
Now, reflecting on the fact that I myself once studied medicine, it occurs to me that
I may well be called to transform the stagnation or regression that has thus occurred
in the great period of faith into an advance. Some of the inspirations that I am
receiving reinforce me in it; I will tell you and prove accordingly:
1) that the witches could very well ride on brooms through the buttress to the
Blocksberg and still can;
2) that witchcraft is not witchcraft at all, but the most natural thing in the world.
On the first, it is to be hoped that, if only one will believe it again, it will be all the
easier to believe everything else; and I would suggest, afterward, the belief, instead of
the cup or the cross, of what he had idly held long enough in his hands, to present
with the broom, either as he diligently wipes out the knowledge, or in the interest of
those who like faith to make other things subject to the principle of free progress, as
he himself rides on the broom through the counter to the sky-blue, and in the rear
takes on all those who hold together in the belief that things are going so well.
The evidence of broom riding has now become almost as difficult as it once was for
the witches of counter-proof, which is related to various circumstances that deserve
some attention before we go into the matter itself.
First of all, the principles of modern philosophy, on the one hand, and balloons, on
the other hand, have greatly damaged the credit of brooms; for, having seen that one
can reach the highest heights with large, hollow, empty bubbles in a short time, the
more solid broom has no longer been credited with this faculty without considering
that there are various means in nature, one To raise things, of which emptiness and
lightness are but one. If you really can not come up with the brooms as well as with
balloons made of taffeta or philosophy, then you only intend to reach the top of the
block mountain, which still stands on the ground and have a good view over it
allowed, not to the higher air castles, where one of the earth as much as nothing and
of sun,
A second circumstance lies in the fact that it used to be considered quite natural
when the housewives rode the instrument of cleanliness and order as hobby-horse
themselves, so that the witch-ride appeared only as a wrong direction of a self-
understood thing; while one is now ashamed of the whole thing, and she shifts the
servant, who again send her to other servants, so that at last the whole process has
come into an ambiguous light.
Thirdly, an influence has been lost, which formerly implanted man in awe from the
broom. Otherwise, a branch of each broom was put behind the mirror to work on the
moral culture of man while the rest of the culture of the room worked, hence the
terms diverted from the broom and its use: improving, converting. Now one seeks the
culture of man less behind, than in front of the mirror, refers him to the mirror of
conscience, and gently rubs off the children with the cotton of love, where they are
then also good if they are so good want. Thus the broom has gradually lost all
reputation, and one no longer believes in its accomplishments.
However, we come to the point. Hiebei I have to start from a basic fact, of which I
first have to communicate the historic, and so rather linger here, as well as the
theoretical interest and a great practical interest attaches to it.
In 1830, the chimney sweep Green to London, a relative of the known airship,
made the discovery that in a conflagration it was possible, by riding on a broom on
the free wall of a house, to save himself in the manner to be indicated. He took a
patent on this invention, according to which anyone who made use of it to save his
life was obliged to pay him a certain sum, as far as I can recall, £ 10, which, however,
was reduced for the poor. The first news of this discovery was given in the Times,
and later in the Repertory of arts the subject is illustrated by illustrations. At first it
caused quite a stir, but at the same time physicists vehemently disagreed, and the July
revolution soon diverted attention. The main thing, though, which stood in the way of
the introduction of the new invention was undoubtedly the fact that Green really
broke his neck in a public experiment which he put to the test of his invention. At any
rate, this was due to a randomness; but his invention was at the same time broken in
the eyes of the crowd at the same time.
In the meantime, not only the practical but also the scientific point of view has
recently led to the resumption of the experiments. A German philosopher, by chance,
entered into a dispute with the famous physicist Arago in Paris on this subject,
asserting the possibility of the case against him for the same reasons that I shall cite
later, while Arago denied them from the standpoint of the physicist. Although the
philosopher showed the physicist the correctness of his view by irrefutable
conclusions, he found only deaf ears with him. The rest of the Germans, Arago said,
tend to keep something of the facts only insofar as they allow themselves to be
translated into philosophy, but in our case the French are the reverse; We hold of
philosophy only insofar as it can be translated into facts. Prove to me, instead of
philosophical reasons, which I can not follow, by an experiment that I can follow, that
can be mounted on a broom on the free wall of a house, and I want to be the first to
join Confesses their views; Until then, allow me to believe that your views are
incompatible with the principles of healthy natural science.
It is undeniable that what the Frenchman said here. but you know, the French
always know how to speak well, and success will show that the philosopher was right
in spite of all these well-placed antitheses.
First of all, he tried to put the empirical proof to the physicist, remarking that it
could only be in the interest of the physicist, but not of the philosopher, for which
experiments which lacked the character of universality and necessity proved nothing
at all; when, in the meantime, Arago politely declined the impression that the
appointment of the experiment according to what he knew of Greens fate, was
probably more in the interest of the philosopher, who did not care about the empirical
than of the physicist who was concerned about it The philosopher decided to take
care of himself, in order to give the French a shame and a triumph for German
philosophy, to make an exception to all its rules, and to give the idealistic words a
rough empirical basis.
He first made experiments on a small scale, convinced himself that what he already
knew before, with proper execution of the attempt to break the throat, was rather easy
to accomplish, and that the greater difficulty was less in preserving Right safety as
the right decorum when descending, whereupon to take special consideration in a
production before the French. Finally, when he believed that he had acquired the
requisite perfection in this respect, he invited the Academy of Sciences to make a
major experiment, in which he erected the entire length of the outer observatory,
preserving his full philosophical dignity and attitude a broom happily
descended. After careful observation with a terzienuhr,3 / 10 seconds should be, by the
supported by strong pressure friction of the broom on the wall at 10 6 / 10 Seconds
had been increased, thus an extraordinary delay of the movement was produced,
which was the proven and scientifically important point. Loud applause greeted the
philosopher below and even Arago congratulated him, but again he tried to explain
the matter purely physically by a special polarization and interference of the branches
of the broom, an explanation which, on closer examination, nothing less than
engraving and only the stubbornness of Physikers testifies, who admits everything
rather than the claim of a philosopher. Several discussions on this subject can be
found in Ann. de Chim. et de Phys. LIII. p. 18 suiv. The broom is still deposited in
the archives of the Academy.
Meanwhile, the Parisians quickly grasped the practical side of the matter, and there
were soon built chutes in the Champs elisées, where hundreds of people can be seen
daily on brooms adorned with flowers and ribbons, and the more skilful on the way
can see all sorts of aerial jumps. to the annoyance of all physicists who still can not
find their way into the world and avert their faces in passing. But in the fast change of
fashions in Paris the first eagerness in this amusement, however, has already
diminished. I will come back to a more useful application that the Germans made of
it.
This the historical. Now for the description of the procedure itself:
If the staircase burns in a house and there is no way to escape, for example by
knocking the walls into neighboring houses, whichever is the safest, open the
window, raise a broom with its broad side against the wall, grasp it with your hands
lean on it, sit astride it, and then descend it against the wall by continually pressing it
against the wall as hard as possible. The rigid friction of the brush on the wall
prevents any rough dropping.
Here are some remarks useful.
1) Since everything is based on the strong friction, it is good for those who wish to
drive as slowly as possible, beforehand with chalk to broom the broom. Employees
Tests have taught that the friction of the broom on a Kalkwand at best characterized
to 1 / 7 can be increased, which, according to the known formula q == gk - f a delay in
the movement about 3 / 8produces. Although this formula is practically unusable; but
this is not easily demanded of practical formulas; Therefore, they remain beautiful
ornamental rates of practice.
2) Since some knowledge and practice is useful for all things, and especially the
first rising on the broom and the right balance are not always well taken the first time,
so it is advisable to practice something on the ride and to have some guidance. In this
respect, the indication is welcome that also in the local gymnasium recently suitable
events have been made where daily morning from 11 to 12 clock the required
exercises partly hired, sometimes can see hiring. One will convince oneself here that,
after having tried the thing only a few times, the ride from the highest heights can be
done safely. Only here is the shape of the Parisian sliding wall with the shape of a
long, with the back vertically placed, sliding horses been reversed, which serves as a
companion for the incidental horizontal Voltigiresel. Next to the asylum lives the
master baker Bestelmann, where brooms are available for selection, the piece of 10
Ngr., Finds.
 Incidentally, the introduction of Besenitt in this institution is by no means merely
due to practicing life-saving in the cases that occur, but more because of the great
gymnastic importance that he has in himself. It is well known that the principle of
gymnastics is to bring every single muscle of the body to the highest possible
development by means of a suitable exercise, and thus to exert a generally
advantageous influence on the whole body, and especially the brain, and thus, finally,
every turn-man to be the most perfect man more physical than mental. But so far no
suitable exercise has been discovered for a small sphincter between the legs, which
bears the name bestioclastercoideus, so it remained the more the rest of the muscles
were practiced, the more backward, stunted, was altogether entirely at hand, which
always brought the figure and decency of gymnasts a little out of the way, and made
them less popular as dancers; yes, it happened because in this little muscle the center
of gravity of the body is falling, and many with it lose their center of gravity
altogether. In connection with this deficiency was that the influence on the brain, on
which so much weight was put, always left something to be desired, and not
infrequently cases occurred that knew the same, who knew how to make the most
skilful leaps over the Voltigiresel , at the same time making the most magical leaps in
logic, which always proved that the gymnastics could not quite reach its ideal ends
yet. But curiously enough, just in the broom step, the still absent exercise of that little
muscle has been found most favorably, and the local gymnasts have since been
favored on balls and because of their petite posture; and at the same time, in the
agitation which the whole body, and consequently also the brain, learns from the
friction of the broom on the rough wall, and which ends with a little shock at the
beginning, there has been such a beneficial influence on the spiritual faculties The
complaint that the youth in schools too much strained, henceforth may promise the
simplest remedy. In fact, it has been proved by exact comparative experiments that a
single descent on a broom without chalk is a whole lesson with chalk, on a broom
with chalk but a lesson without chalk equal attention. As a result, the newest treatise
on gymnastics, which bears the title: "Gymnastics as a means of educating perfect
men," expresses the hope that time will no longer be far away, where the whole is
bodily as well as spiritual Education of man will be based on the turnpike and the
gymnastic, as it is already something very pleasing, a whole school class at once,
with the teacher at the top, in the form of a cascade slide down the slide horse and
down each time with an increase of To see education.
3) Of course, it would contradict the moral feeling of every one, the broom, which
really saved him once out of danger of fire, also to serve low. It would be decent to
donate a special Order of Merit for life-saving brooms, and the difference between
the Order of Merit for Men would then simply be that the ribbon of the Order would
be hung on man, and the broom on the ribbon of the Order. It should not be denied
that there may be cases where it would be expedient to reverse this.
Since, according to the preceding, there is a fact which can be inspected by anyone,
the theoretical proof of the possibility would be superfluous, if not on it the
transformation of the broom step down into, which was based upward. Also, a truly
enlightened mind, even if he saw with physical eyes the whole gymnastics society
riding on brooms, would not hesitate to explain it just as everything else whimsical,
what it does, for a phantasmagoria, a deception of the gross sense if his reason could
not take the ride with him. For such rational people, evidence is always more wise,
and only a prover, not a sage, is a true sage to them. So now I'm going to the proof:
That friction delays the movement is recognized; but how long it often takes
fruitful applications of the most well-known facts is shown by the fact that millennia
has slipped along the rough roads, despite the fact that it has long been possible to
drive a sled; Only recently did the railroads have been invented, ie, the sledge runners
laid on the ground. But now it has stopped again to consider the influence of friction
on horizontal surfaces; but in our object it is only important to recognize it also on
vertical surfaces, and to benefit as much from the multiplication of it as from the
reduction. That's all.
Something else is needed. If the friction is to be effective, it must be supported by
pressure. But just as well, as I can push a broom against a horizontal wall, so I can
push it against a vertical wall. Just try it, you will not find the slightest difference.
So we have friction and pressure, all we need to delay the movement. Also, so far
the physicist will be quite united with us, only he will make the remark that the
pressure must be immediately powerless, if the human loses the base. And this
remark is quite correct in his point of view; but our fact proves just against the
physicist and for a philosophical higher view of nature that in the world where
organic forces and ends come into play, not everything goes back to dead physical
law, but according to higher principles, whose hint we briefly to attempt.
Everybody has probably heard something of the life force, that Bosco or Rappo,
which raises the arm of gravity, makes the blood run up the body, embalms the
human being alive, so that he does not rot; everything against the line of physical
laws. This power is not determined by dead mass relations, but solely by purpose, and
it is entirely free to change any physical law for the benefit or maintenance of life; of
which it makes the widest use in the healing of wounds and diseases; as they are
z. For example, bullets and needles were often carried out of the body in quite
intricate ways, which according to purely physical laws would have remained quite
sluggish or stung across the body. Hence, even a modest physician assigns the cure of
illnesses solely to life-force, and if he pays for it, it is only for the strengthening and
guidance of life-force; for although the life-force knows and knows a lot, a studied
doctor knows and can do even more. Everything that this power does, it does against
all account. since she has an inborn disgust for all mathematics, and rightly so,
because she is completely rid of this bondage, she is able to perform such miracles,
and with them all who share her disgust with her. But one can not see at all why this
power, which, in order to preserve man, let the blood run up the veins' walls and carry
out the most complicated processes, should not be able to to simply let him do such a
pressure with the arm against the wall, to let it slide down on a broom a little slower
than it would otherwise be; here, where it is life-saving, the most important
purpose. In the same way as the vital force in dangerous cases makes very special
efforts instinctive, it may be assumed that under these circumstances the arm will
instinctively exert itself an especially strong pressure against the wall by means of the
broom. Once one has risen to the idea of a life force acting on purpose, it is not the
slightest reason to doubt it. If the arm wished to proceed as it may be calculated
according to the laws of physics, it would wither at this moment, because only a dead
arm moves in a predictable way. Only in this way does a living person differ from a
corpse placed on the broom, the latter plumping down according to physical laws, but
the former can still go astray from the laws of physics and pressure, and only insofar
as he does, he proves his life.
How nice that this argument is now fully confirmed by the fact. Indeed, it may be
argued that the chimney sweep Green, by his discovery, has done more in deciding
the chief controversy of physiology in the sense of the higher conception of nature,
than all the physiologists and philosophers taken together by their chatter, I take out
the one which confirmed Green's discovery. One can say: as true as man can save his
life by riding down a broom on the free wall of a house, so true is there a life-force
that modifies physical laws according to purpose.
This proof will be entirely sufficient for natural philosophers and physicians; at
least they would mistake their own strength if they did not want to believe
it. Incidentally, it can be strengthened by pointing out that in this case the life force is
governed by the will, which, as the principle of freedom, accepts as few laws from
the dead masses as does the coachman from his carriage; Horse serves.
But it will be much easier for philosophers of philosophy to turn to the right
smithy. In Hegel's system I find on almost every page proof of the broom ride, which
at the same time can serve as a picture of this ride, by being bold as well as equally
well leading the way. I strike z. B. BandVII .of the works, I find: "Gravity is, so to
speak, the confession of the nothingness of the externality of matter in its being-for-
itself, its independence, its contradiction." Here one sees, then, that the severity itself
already suffices to press the broom against the wall, in order to negate as far as
possible the disregard of the matter of the broom and the matter of the wall. One can
thus look on the wall as the deposition of the philosophical confession of a broom
from the Hegelian school. If, however, that Hegelian theorem have been
misunderstood in this interpretation, this would only be proof that I myself am
Hegel's best pupil, since Hegel is known to have said that of all his disciples only one
understood him and that he misunderstood him ,
Now that it has been proved that a man, by virtue of his life-force or the
philosophical power of gravity, can ride down a broom on the wall against all
physical laws, it is just as easy to prove that he can ride a wall up against all physical
laws , For this it is only necessary that the life-force and the will, instead of the
salvation of humanity or the good, take a wrong direction, namely evil, and their
success will turn polar, and man instead of downward, upward be pushed out into the
egotistical emptiness and loneliness after the center of the unification with everything
human. Thus, without any further details, it is perfectly understandable how a
covenant with evil gives rise to the quality of being able to drive on a broom through
the dining-room.
 So you see, the witch ride is proven:
l) for historical reasons, 2) for experimental reasons, 3) for teleological reasons, 4)
for physical reasons, 5) for physiological reasons, 6) for philosophical reasons, 7) for
philological reasons.
Combining all these reasons, the Witch Ride is completed seven times, or there is a
rainbow bridge on which every Evil Seven can ride safely through the air.
May the witches be happy, old and young; If they have danced down on the ground
for the winter, nothing prevents them from making another merry decision on the first
May night on the Blocksberg. If only everyone can overcome, at least on this day
once the broom to the hand to take.
I now move on to the second part of my task, to prove that witchcraft is not
witchcraft at all, but the most natural thing in the world.
The whole world is known to be only a game of thought, which merely asks
who? After the one a thought game of God; the happening of things his thinking, his
thoughts real events, our thoughts only in appearance what his in being; after the
other, a thought-game of man, whereby, conversely, God's thoughts, the real things,
are only in appearance what ours are in being. One can choose between the two
views, according to which the first god is great and man small, the second God small
and the man great. Of course, that many prefer the last. But it does not matter to us
which view one wants to choose; always the fundamental laws of being and thinking
remain essentially the same.
Let's ask ourselves, how do thoughts come out of each other? In a twofold way. On
the one hand, the final sentence necessarily follows from given premisses; so if I have
the premisses, all men are mortal, Caius is a man, necessarily follows from it: thus
Caius is mortal. In the realm of being this corresponds to the circumstance that, if the
preconditions are given, the consequence occurs with legal necessity. If, for example,
we let go of a stone at altitude, it necessarily falls to earth, according to the
conclusion that has been reached in fact: all the stones that are let go at height fall to
the earth, this stone is released in height, that is he falls to the earth.
But there is another way thought diverges: when I say, "Into the land, into the land"
- who does not immediately remember: "Where the lemons are blooming!" Why? Is
there a conclusion here? No. One has often chanted or read one thing after the other;
now one hears one thing, the other comes by itself. - Today I saw a man from behind,
and I thought of his long nose in front; Why? I had often seen the long nose with the
man before; Now that I saw the man again, I thought of it myself. Who does not
know the association of ideas! There is nothing more here at the end, according to
universally binding necessity, and yet everything also according to a rule, which is
that which has often been in spirit with or after one another, Afterwards one takes the
other by itself in the spirit with or after itself. But if one thing is to be fairly sure and
determined to associate with the other in thinking, then it must have been as
exclusively or predominantly often related as possible, otherwise the other
associations interfere with it. When I see a white spot, I can think of a swan, a lily, a
snow, a shirt; for all this I have often seen the white color; but just because I can think
of so many things, I do not think for certain of all this; But if I see a swan's head and
neck, then I will most easily think of the whole swan, because I have always only
seen the swan's head and neck on the whole swan. Similar things are often called out
by associations;
In order to make a practical application to the realm of events, if someone wishes to
acquire a great deal of money, he can acquire this first in the sense of the final
method by diligence and labor, where success in all other circumstances is necessary
in every case will occur. But he can also put in the lottery. Here it is usually left to
pure chance whether one will win or not; but that is just as it is left to chance in the
ordinary course of thought, whether this or that thought will come or not; since you
have it in your power to assure yourself of valuable thoughts through
memorization. In a similar way, one can also assure oneself of winning. And this
starts like this:
For a long time, for half a year or a year, all the money and whatever else is to be
taken, one always uses the same three fingers of the left hand; But never gives it
out. So you get used to these fingers to win. After this has been done, you finally
draw the lot with the same fingers; then a winning lot comes into the hand, you do
not know how. The three fingers and winning have once been associated with each
other.
Since following this method, I have never been in the lottery for nothing, and the
winnings are growing from one lottery to another; what the visible increase of my
prosperity guarantees. Of course, the habituation of the fingers to winning is growing
more and more. It has indeed been noticed by rogue boys otherwise such a
habituation of the fingers to winning; but one sees how one can do the craft in the
most honest way of the world here; You just have to take the money with your fingers
not from other people's pockets, but from the lottery, which it has taken from other
people's pockets. I am not in a bad way, and therefore share the means unselfishly. Of
course, if in the future all of the fingers were merely practicing to make profits, and
nobody wanted to work with them anymore, To keep them pretty pure for profit
would raise the question of where the profits should come from at all. In the
meantime, the lotteries, who actually had to raise this question before, have never
been scruples. Incidentally, there is a similar But in the head. If all the world wanted
to think only in associations or memorized things, and nobody would make an effort
to conclude anything, then soon all knowledge would be bad, and there would be
nothing more clever to associate. Here you can see how beautifully our principle
reaches through the identity of thinking and being. Incidentally, there is a similar But
in the head. If all the world wanted to think only in associations or memorized things,
and nobody would make an effort to conclude anything, then soon all knowledge
would be bad, and there would be nothing more clever to associate. Here you can see
how beautifully our principle reaches through the identity of thinking and
being. Incidentally, there is a similar But in the head. If all the world wanted to think
only in associations or memorized things, and nobody would make an effort to
conclude anything, then soon all knowledge would be bad, and there would be
nothing more clever to associate. Here you can see how beautifully our principle
reaches through the identity of thinking and being.
A second application is the following: Someone has a new ring made; a new one,
because an old one already wants to be afflicted with many alien associations. It is
even good if he had this ring made of a rare metal, to which I would propose one of
the new metals, Vanadin, Lantan, or the like, which is only found in small quantities
on the ground; if he also gives this ring an unusual shape, so that associations with
similar rings do not gain influence; expedient, furthermore, if he digs in all sorts of
strange words and signs on it, which, if possible, do not remember anything at all. In
fact, similar principles have been applied to magic rings from the very beginning,
except that it has been erroneously thought that it depends on a special sense of forms
and signs. while the best is precisely to choose so meaningless forms and signs that
one may assume that no one who has any sense ever fell in it, so as to make the ring
quite fresh for new associations. For this reason it is also advisable to let the intellect
out of play as much as possible while creating and making the magic ring; The more
he appears as a work of the most absurd imagination, the more wonderful, and
beyond all reason, he is able to perform afterwards; while a mind-made ring will not
easily do more than you can reasonably expect from the ring. The above, however, is
only the preparation; because so far the ring does not do anything. Now put it on a
finger that fits so well that it never turns by itself, and turn it over the course of a
year, every time something lucky happens, on the right, when something unfortunate
happens, on the left; then later it will suffice, in order to make some enterprise happy,
to turn the ring to the right, in that the happy success of our action and the turning to
the right of the ring will again be completely associated with each other. It will be
with such a ring, he is only quite accustomed to plunging courageously into the
greatest dangers and difficult undertakings and be sure to emerge victorious from it, if
only the right turn is not confused with the left turn. in order to prosper happily any
enterprise, turn the ring to the right, in that the happy success of our doing and the
turning to the right of the ring will again be completely associated with each other. It
will be with such a ring, he is only quite accustomed to plunging courageously into
the greatest dangers and difficult undertakings and be sure to emerge victorious from
it, if only the right turn is not confused with the left turn. in order to prosper happily
any enterprise, turn the ring to the right, in that the happy success of our doing and
the turning to the right of the ring will again be completely associated with each
other. It will be with such a ring, he is only quite accustomed to plunging
courageously into the greatest dangers and difficult undertakings and be sure to
emerge victorious from it, if only the right turn is not confused with the left turn.
Such a ring is an invaluable substitute for reason and consideration in action, the
application of which he spares altogether; and, in the circumstances mentioned, the
fact that its production works best. People without reason succeed in giving an
indication that the world order has also designated him as such.
A third application: Someone has, for example, a sick leg, gout, lichen, shrinkage,
paralysis or whatever you want. He takes a new volume, cuts it in a strange way,
labels it with peculiar characters and lets it now by a person who has a preferably
strong and healthy leg longer time as a garter, or better to wear on his bare legs. He
carried it on his own legs. Thus, the bond that has been associated with the health of
the foreign leg will now infect the own diseased leg with this health.
If, of course, the disease is persistent, it is only diminished and, by its excess
weight, gradually lifts the healing power of the volume; indeed, it does impregnate it
with disease association, so that such a volume must then be burned. The patient,
therefore, when he takes the ribbon from the found person, gives it a second like, and
after a while replaces the band that has become feeble. Thus, the most persistent
disease can be lifted last. It is easy to see that all diseases of other parts can be lifted
by a similar procedure.
This discovery is very important. For while doctors have been trying to make other
people healthy as soon as they have graduated, and as a rule have only achieved the
opposite, from now on it will only be a matter of making themselves the most healthy
people possible; then, as much as they have healthy parts of their own bodies, they
will be able to cure so many diseases on other bodies with the help of them, and the
healthiest man will be the best physician. According to the principle of the agreement
of being and thinking, the transference to the spiritual will then also be easily made of
the physical, and instead of pastors who set out against the sins of others, one will in
the future hold only those who first make their own souls healthy then infect
strangers with this health.
Now it is easy to overlook how words can be given any magical power, by always
expressing them in relation to certain kinds of events; as I only need to tell my
servant: Johann, the boots! So he comes and with him the boots; because his and his
boots have been associated with these sounds since ancient times. But if one wants to
accomplish something strange and curious, one must first of all consciously associate
these curious things with strange and curious words which have not yet been used
otherwise, so that instead of the unusual, the ordinary, with which it has always been
associated, takes place were.
Thus, when new magic devices are put in place for new purposes, the novelty and
peculiarity of these remedies are all the more irresistible, and it is all the more
gratifying to retain magical agents once used for certain purposes for these or similar
purposes, because they exercise by the laws of association Gain power. Rightly
therefore also old magic words are in particular admiration; and certainly the old
abracadabra is a very powerful word, except that one does not know what it is
for. One now also recognizes where the apparent contradiction is coming from, that
soon new new unused things, now heirlooms for magic purposes are
recommended. They are both good in their way; So far one has not known the
principle in which relation.
The associations of similarity can also be usefully applied, and this is the principle
of sympathetic cures. So you dab a wart with a piece of meat and bury it. By the time
the flesh rots, the wart passes. The decaying of the flesh here, according to the law of
association of similarity, produces as its counterpart the passing away of the wart; and
the dabbing of the wart with the flesh is only the act of enticing the intended image. It
is also mathematically possible to prove that sympathetic remedies help; namely, it is
based on the simple proportion of the rule triad, a : na == b : nb . Given are: meat,
offenses of the meat, wart, from which as fourth member follows: offense of the
wart. It can be seen that the principle of the identity of being and thinking proves the
effect of these means even in two quite different ways.
This proves at the same time that there are signs. One does not have to believe that
the human head alone is witty and witty. No, even in the real thinking of things, a big
thing likes to be pictorially linked with a small one or vice versa. Of course, these are
just ideas that you can not count on and one time is richer than the other.
One sees how the sorcery, once thought to be a delusion of the rabble, can in
principle be developed out of the laws of thought and has equal necessity with
them; but at the same time, why this object has so far remained insecure for so
long. By not excluding the disturbing associations sufficiently, one has received
nothing but wavering data. As I lay before the future the further education and
development of this doctrine, I content myself with finally announcing the
experimentum crusis, with which I have beyond doubt the authority of the latter.
I had a new table made at the beginning of last month, described it with some
strange signs, and laid a new tablecloth on it, in the middle of which I cut a hole, on
the premise that no housewife had ever cut a hole in a tablecloth or even a holey one
would have uncovered, but men do not care about the blanket anyway. Thus the table
was itself peculiar enough for the acceptance of new peculiar associations. Using a
suitable device, I let down from the height of all sorts of good dishes and wine bottles
on the table by saying the word akalpa to it. After some time, I had the dishes and
bottles raised again by saying the wrong way to aplaka .I repeated this a hundred
times. Since then I only need to set the table again, sit down in front of it and speak
the word akalpa, so come dishes and wine in the air; I eat then, when I speak the
word aplaka, then everything that is left flies away again. The poor are standing
outside the door, trying to catch the departing on the way; but since then my neighbor
always lacks something in the kitchen and cellar, and my wife can not forgive me for
the hole in the tablecloth.