"By Theosophy I understand the true science of Deity, Nature, and
Creature. There are two classes of theosophists, or true mystic
philosophers. The one such as Gichtel, the editor of the first German
edition of Jacob Boehme (whose letters and life in seven volumes
are now being translated into English, and if the necessary funds
can be raised they will be printed.) Gichtel truly experimented the
regenerated life of Christianity according to the science thereof
contained in Boehme's writings; Bramwell fathomed Christianity
according to the simple _prima facie_ representation thereof in
the Gospel; in like manner in another form Terstegan was also a
high proficient therein, as were also some of the ancient mystics
and ascetics of France, Spain, and Germany, as referred to in the
Cyclopedia. In the path of Gichtel there have been few and remote
followers.
"The other class is composed of those who have intellectually fathomed
the scope of Boehme's philosophy, such as Freher, Law, Lee, Pordage,
and others.
"As to the pretended independent 'seers,' outsiders of Boehme's
revelations,--whose names need not be mentioned,--these are of course
not to be admitted into the category of the standard theologists,
being mere phantasmatists or visionaries, and who, though uttering
a great many good, and to some recondite minds, surprising things,
say in effect nothing but what is to be found in a much more solid
and edifying form in the writings of ancient classic divines and
philosophers.
"As you will see by the accompanying printed papers, I assert that
for theosophy to have its true efficiency in the world, there must
not only be an intellectual acquaintance with all nature, magical,
mental, and physical,--all which is present in every point of sense
and mental essence as revealed in Boehme,--but there must be the
actual realization of the translocated principles of man's threefold
being into their original co-relative positions, and this in high
confirmed reality; which is only another expression for the theological
and alchymical term, 'regeneration.' And further, I say, there must
therewith be a profound knowledge of the science and manifestation of
animal magnetism.
"As to spiritism, of course at present theosophy has nothing to do with
it, except to contemplate the workings of the magia of the fantasy of
the grounds of nature, as shown in it.
"I may just observe, that, if you are not acquainted with the facts,
you will find in V. Schubert, a German Professor, some most interesting
interpretations of and deductions from Boehme's philosophy. He is a
truly ingenious elucidator of many of nature's secrets purely from
his conception of Boehme, and for general reading in theosophy, is
much more interesting than Baader, who is very technical. But, as
for myself, I cannot derive from these or any other authors, what my
understanding requires that is beyond the manuscripts and printed
authors in my sole possession. Those I have, contain the philosophy
of nature and creation far more lucidly and classically opened
than is found in any modern publication, for it is fundamentally
demonstrated therein; whereas in Hamburger and others, Boehme is merely
systematized, leaving his profundities in their original abyss, like
ore in the mine; whereas my authors work it all out as far as they
could in their day.
"I am and have been long engaged in preparing a compendium of the
true principles of all Being, and setting forth all its stages up to
the present time: all which is a great mystery both to philosophy and
science, as you are doubtless aware. It has never yet been done, and is
indeed the grand desideratum. We have never yet been able to reconcile
the seeming or allowed declaration of Scripture concerning the
creation, with the Newtonian philosophy, and the disclosures of modern
chymic, electric, and other sciences, so as to present a solid, united,
and convincing chain of the history of nature from the first point of
mental essence, to the present state of physical things. And yet there
must be such a history and knowledge thereof, latent in the human mind,
and in the present daylight of theosophy and physical science, capable
of being educed thereout, in a manner commending itself on the sight
of it, with almost the force of self-evidence, though in some points
appearing to clash with the seeming sense of Scripture.
"My labors are in the preparation of a series of symbolic
illustrations (like Quarle's Emblems), whereby, with the accompanying
text, to produce this kind of self-evident conviction. Of course I only
open the procedure to the present time. You may conceive the time and
labor and expense entailed by such an effort. Also the fierce daily
long discussions with an avowed and actual rationalist opponent, whom
I have for the purpose, without which the truth or science cannot be
made to rise up apprehensively in the mind, and then only in a mind
in which theosophical and modern scientific knowledge is, as it were,
all in living activity, like a magic looking-glass, wherein the images
are all living, and can be called forth instantly into visibility, as
required by the formula of each successive consideration arising in the
discussion, or during private meditation and reading of Boehme, having
an object in view.
"The science of all things lies in the Mind. In Newton this plant of
Jacob Boehme was largely cultivated for his day; but now, by means of
modern science, the true history of all being can be brought forth as
a complete logical tree. And this is what the world wants, a perfect
philosophy and a perfect theology, as one only sound of the word of
nature. This was the divine object in giving the last dispensation
through Boehme, though this was such a chaos yet unavoidable. From
which revelation of the ground and mystery of all things have ensued
all the grand regenerating discoveries of modern science, as I have
shown, and can now more fully demonstrate. All date from that new
opened puncture of divine light in Boehme.
"I may just mention that I have a collection of all the chief editions
of Boehme, in German, Dutch, English, and French, together with other
elucidations whereby to produce a new and most harmonious edition of
Boehme. Indeed such a thing cannot be accomplished without the means in
my possession. I also have at command with me the literary and critical
knowledge requisite to produce a correct translation. For there are
numerous errors of sense in the German as in the English copies.
Indeed in some cases the sense of the passage is not apprehensible.
I trust the world will call for this work before I die, in order
that I may have the pleasure of preparing, or rather directing, its
accomplishment. If I can procure a copy of the Cyclopedia you write
about, I shall be happy to present it to you.[23]
[Footnote 23: The "Cyclopedia of Pure Christian Theology and Theosophic
Science," is to contain the works of Boehme and his distinguished
followers, Freher, Gechtel, Pordage, Lee, Law, and others. The first
volume is already printed for private circulation, and deposited in
the chief libraries of Europe and America. It contains six hundred and
eighty-eight closely printed pages, chiefly of exposition and comment
on Boehme, with biographical accounts of Boehmists and of their works
interspersed in voluminous notes.]
"I am, dear Sir, Yours very truly,
"CHRISTOPHER WALTON.
"LONDON, 15th February, 1868."
"The object of these publications," says Mr. Walton, in his Prospectus,
"and of their distribution in the libraries of Great Britain and the
United States, is to induce and promote in a general manner, the study
of pure metaphysical science, commencing at its root and ground in
Deity, thence through all those principles of nature, eternal and
temporal, of mind, spirit, and body, which develop and concentre
themselves in the form, constitution, and support of man, as such, with
a view to render it subservient to its true end and design, namely, the
radical purification of theology throughout the earth, and the final
resolution of it into a fixed and progressive science, and art in its
kind, as contemplated and provided for by Christianity."
For those interested in the history of Mysticism, "Vaughan's Hours with
the Mystics," published in London, 1856, is an interesting volume,
full of information communicated by way of conversation, and in an
attractive style.