(20) It may be interesting to take a hasty glance at the presence of these three forms of manifestation, as follows: Substance . The ancient occult teaching that "Everything has body" seems to be fully corroborated by all subsequent investigation. But it must be noted that by " substance" or "body" is not necessarily meant what modern science calls "matter," for the latter is merely one form or phase of " substance" or "body." Matter, as we know it, has a great range of manifestation, within the limits of which are found the hardest granite or steel or diamond, as well as the finest and most subtle and tenuous gases. The discovery by science of what it calls "radiant matter" opens out a field to science previously tilled only by the occultists and metaphysicians. Such matter is really not "matter" at all, but "super-matter," and a higher form of "substance" or "body," But, known to the occultists, there are forms of "substance" or "body" as much finer and rarer than radiant matter as the latter is rarer and finer than the granite, steel, or diamond. Even the hypothetical Ether of science is gross by comparison with some of the forms and phases of "substance" or "body" known to the occultists and alchemists. As a writer has said: 'The field of matter, as known to science, as compared with the real extent of the Principle of Substance, is as no more than a hair-line drawn across a yard-stick." The occult teachings inform us that there are living beings in existence on other planes whose bodies are composed of substance so fine and subtle that the term "ethereal" is the only one to be even fairly adequate to be employed in connection with them. Remember, the occult teaching is that "Everything has substance or body." And "everything" includes All-that-is-Manifest.

(41) Barrett in his Magus describes the theory on which they worked, as follows: "For, because our spirit is the pure, subtil, lucid, airy and unctuous vapour of the blood, nothing, therefore, is better adapted for collyriums than the like vapours which are more suitable to our spirit in substance; for then, by reason of their likeness, they do more stir up, attract and transform the spirit."

(85) Timaeus: through its density and circulate with difficulty in the veins. Of these qualities the fibrine preserves the due amount owing to the nature of its formation. Even when anyone collects together the fibrine of blood that is dead and in process of cooling, all the rest of the blood turns liquid; but if the fibrine is left alone as it is, it acts in combination with the surrounding cold and rapidly congeals the blood. As the fibrine, then, has this property, bile, which is naturally formed of old blood and dissolved again into blood from flesh, penetrates the blood gradually at first, while it is hot and moist,

(35) The blood signifieth the water, and is from the water.

(80) Timaeus: and derived from kindred substances,—some from fruits, and some from cereals, which God planted for us for the express purpose of serving as food, —they get all varieties of colors because of their commingling, but red is the color that runs through them most of all, it being a natural product of the action of the fire in dividing the liquid food and imprinting itself thereon. Wherefore the color of the stream which flows through the body acquired an appearance such as we have described; and this stream we call “blood,” which is the nutriment of the flesh

(13) Now then the principles of man are this-wise vehicled: mind in the reason (logos), the reason in the soul, soul in the spirit Spirit pervading [body] by means of veins and arteries and blood, bestows upon the living creature motion, and as it were doth bear it in a way. For this cause some do think the soul is blood, in that they do mistake its nature, not knowing that [at death] it is iteh spirit that must first withdraw into the soul, whereon the blood congeals and veins and arteries are emptied, and then the living creature

(56) Differing widely from the elementals and also the incubus and succubus is the vampire, which is defined by Paracelsus as the astral body of a person either living or dead (usually the latter state). The vampire seeks to prolong existence upon the physical plane by robbing the living of their vital energies and misappropriating such energies to its own ends.

(2) They enter in that (very dark) colour, and they rise from that colour.

(81) Timaeus: and of the whole body, each part drawing therefrom supplies of fluid and filling up the room of the evacuated matter. And the processes of filling and evacuating take place just as the motion of everything in the Universe takes place, namely, according to the law that every kindred substance moves towards its kind. For the bodies which surround us without are always dissolving us and sending off and distributing to each species of substance what is akin thereto; while the blood-particles, again, being minced up within us and surrounded by the structure of each creature as by a Heaven, are compelled to copy the motion of the whole;

(2) They enter into that (red) colour, and they rise from that colour .

(82) Timaeus: the density of the bones, and, as it oozes and drips from the bones, moistens the marrow. Now when each of these substances is produced in this order, health as a rule results; but if in the reverse order, disease. For whenever the flesh is decomposed and sends its decomposed matter back again into the veins, then, uniting with the air, the blood in the veins, which is large in volume and of every variety, is diversified by colors and bitter flavors, as well as by sharp and saline properties, and contains bile and serum and phlegm of every sort. For when all the substances become reversed and corrupted, they begin by destroying the blood itself, and then they themselves cease to supply

(38) The veins signify the powerful flowings out from the stars, and are also the powerful outgoings of the stars; for the stars with their powers reign in the veins, and drive forth the form, shape and condition in men.

(13) This vital energy has its origin in the spiritual body of the earth. Every created thing has two bodies, one visible and substantial, the other invisible and transcendent. The latter consists of an ethereal counterpart of the physical form; it constitutes the vehicle of archæus, and may be called a vital body. This etheric shadow sheath is not dissipated by death, but remains until the physical form is entirely disintegrated. These "etheric doubles, "seen around graveyards, have given rise to a belief in ghosts. Being much finer in its substances than the earthly body, the etheric double is far more susceptible to impulses and inharmonies. It is derangements of this astral light body that cause much disease. Paracelsus taught that a person with a morbid mental attitude could poison his own etheric nature, and this infection, diverting the natural flow of vital life force, would later appear as a physical ailment. All plants and minerals have an invisible nature composed of this "archæus," but each manifests it in a different way.

(16) It is the same for them who go out from the body. For when the soul withdraws into itself, the spirit doth contract itself within the blood, and the soul within the spirit. And then the mind, stripped of its wrappings, and naturally divine, taking unto itself a fiery body, doth traverse every space, after abandoning the soul unto its judgement and whatever chastisement it hath deserved. Tat: What dost thou, father, mean by this? The mind is parted from soul and soul from spirit? Whereas thou said'st the soul was the mind's vesture, and the soul's the spirit.

(82) Timaeus: Again, in the structures which are naturally secondary in order of construction, there is a second class of diseases to be noted by him who has a mind to take cognizance of them. For inasmuch as marrow and bone and flesh and sinew are compacted from the elements,—and blood also is formed from the same constituents, although in a different way,— most of the other maladies come about like those previously described, but the most severe of them have dangerous results for the reason following: whenever the production of these secondary substances proceeds in the reverse direction, then they are corrupted. For in the order of nature flesh and sinews arise from blood,

(16) The vehicle for the archæus, or vital life force, Paracelsus called the mumia. A good example of a physical mumia is vaccine, which is the vehicle of a semi-astral virus. Anything which serves as a medium for the transmission of the archæus, whether it be organic or inorganic, truly physical or partly spiritualized, was termed a mumia. The most universal form of the mumia was ether, which modern science has accepted as a hypothetical substance serving as a medium between the realm of vital energy and that of organic and inorganic substance.

(2) They enter into that (dark) colour, and they rise from that colour.

(62) But the astral spirits can well clothe themselves in another form or shape, but that continueth so long only as the birth or geniture of nature above their pole or zenith permitteth them.

(38) The carrier cells—the red-corpuscles of the blood—travel in the arteries and veins, carrying a load of oxygen on the outward arterial trip, and bringing back a return cargo of the waste products of the system to be burned up in the lungs. Other cells force their way through the walls of the arteries and veins, and through the tissues of the body, on repair work. The police cells, and the soldier-cells, in the blood protect the system from the attacks of germs, bacteria, and other harmful visitors or invaders. One of the protecting cells coming in contact with an intruder of this kind will enmesh it, and then proceed to devour it; if the task be too heavy for one cell it will call the assistance of others, and the combined force will seize the intruder and try to eject it from the system.

(113) The Oracles assert that the types of Characters, and of other Divine visions appear in the Ether (or Astral Light).