Mystical Melting Pot

After Rome had conquered most of the known world and had ceased their own internal squabbles, the Emperor Octavian (later Augustus) began what was to be known as the Pax Romana (Roman Peace). During this time period, trade between previously unconnected areas began booming, and with the movement of goods also came the movement of mystical practices. Greek philosophy intermingled with Chaldean Astrology and Egyptian Ritual Magic. Persian dieties migrated to temples in Rome and Gaul. This massive melting pot brought forth what would later be called the Hermetic movement. The term Hermetic came from Hermes Trismegistus (Hermes the Thrice-Greatest), the name attributed to a character in mystical, philosophical, and Alchemical writings found in Egypt and dating back to the times of the early Roman Empire. Some identified the Thrice Greatest as the Egyptian God of magic, writing and wisdom, Thoth (Hermes to the Greeks), whilst others believed him to be a person (or group of people) who taught the secrets of magic to those worthy. The Western Roman Empire eventually succumbed to barbarian invasion by the end of the Fifth Century C.E., and the Muslim Empire eventually swallowed what was once Roman territory. Many Muslims, however, were fascinated by philosophy, astrology, magic and alchemy. Due to this fascination, many magical and alchemical texts once thought lost to the Western World eventually reappeared as they slowly filtered their way back into Europe by way of both Muslim-controlled Spain, and Italian merchant ships travelling to and from parts of the Southeastern Mediterranean. By the time of the Renaissance, Hermeticism and Alchemy were both widespread and rapidly evolving.

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An Introduction To Taoist Alchemy

In China as elsewhere, alchemy is a doctrine aiming to afford an Understanding of the principles underlying the formation and functioning of the cosmos. The adept rises through the hierarchy of the constituents of being by "fulfilling" (Chin. jin or liao, two words also denoting "thorough knowledge") the nature and properties of each stage. He overcomes the limits of individual existence, and ascends to higher states of being; he becomes, in Chinese terms, a zhenren or True Man. Historical and literary sources (including poetry) provide many important details, but the majority of Chinese alchemical sources is found in the Daozang (Taoist Canon), the largest collection of Taoist texts. One fifth of its about 1,500 texts are closely related to the various alchemical traditions that developed until the fifteenth century, when the extant Canon was compiled and printed. Later texts are included in the Daozang jiyao (Essentials of the Taoist Canon) and other smaller collections. Modern study of the Chinese alchemical literature began in the twentieth century, after the Canon was reprinted and made widely available in several reprints. Among the most important contributions in Western languages are those of Joseph Needham, Nathan Sivin, Ho Peng Yoke, Farzeen Baldrian-Hussein, and Isabelle Robinet. Although the underlying doctrines remained unchanged, Chinese alchemy went through a complex and not yet entirely understood development along its twenty centuries of documented history. The two main traditions are conventionally known as waidan or "external alchemy" and neidan or "internal alchemy." The former, which arose earlier, is based on the compounding of elixirs through the Manipulation of natural substances. Its texts consist of recipes, along with descriptions of ingredients, ritual rules, and passages concerned with the cosmological associations of minerals and metals, instruments, and operations. Internal alchemy -- which is often referred to as the " Way of the Golden Elixir" (jindan zhi dao) -- developed as an independent discipline around the end of the Six Dynasties (third-sixth centuries). It borrows part of its vocabulary from its earlier counterpart, but aims to produce the elixir within the alchemist's person. Chinese alchemy has always been closely related to the teachings that find their main expression in the early doctrinal texts of Taoism, especially the Laozi and the Zhuangzi. The cosmos as we know it is conceived of as the final stage in a series of spontaneous transmutations stemming from original Non-being. This process entails the apparent separation of primeval Oneness into the two complementary principles, Yin and Yang. Their re-union gives birth to the cosmos. When the process is completed, the cosmos is subject to the laws of cosmology. The adept's task is to retrace this process backwards. Alchemy, whether "external" or "inner," provides a support to do this, leading one to the point when, as some texts put it, "Heaven spontaneously reveals its secrets." Its practice must be performed under the close supervision of a master, who provides the "oral instructions" (koujue) necessary to an Understanding of the processes that the adept performs with minerals and metals, or undergoes within himself.

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The Alchemy Of Abundance Practical Money Magic

Book: The Alchemy Of Abundance Practical Money Magic by Lisa Mcsherry

Lisa McSherry is the author of Magickal Connections and The Virtual Pagan. The owner of Facing North. Actively explore your feelings about, and history with, money, finances and abundance. You can do this utilizing lucid dreaming, or by creating guided visualizations that reveal unconscious attitudes. The technique that helped me most has been Writing a money autobiography. I spent three months writing about all of my dealings with money, from childhood until the present. From childhood gifts (given and received) to being the “poor girl” in young adulthood, right up to my current spending habits, I documented everything I could remember about how I interact with money. This exercise taught me that money was a key element in my habitual self-depreciation — and, further, that this attitude literally kept me poor. Spending the time to journal it all and then reading over the narrative was a painful shock, but it forced me to start making changes in those negative attitudes. One of the most important things I did was evaluate my real worth to my employer and ask for a huge raise — which I got! I taught myself to eliminate negative self-talk like, “I’ll never make more than X dollars a year” or “I’ll never have enough money to go to Europe.” Instead of visualizing what I couldn’t have, I began to spend time visualizing what I would do with all of the Abundance that was going to manifest. My journals detailed my “perfect” house and “dream” trips to far-away places. Many of those items I’ve already crossed off, because it turns out that the universe can provide you with what you ask even when it looks impossible. (It doesn’t always offer up cash!)

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Alchemical Poetry Soul

The Soul, secure in her existence, smiles at the drawn dagger and defies its point. The stars shall fade away, the sun himself grow dim with age and nature sink in years, but thou shalt flourish in immortal youth, unhurt amid the wars of elements, the wreck of matter, and the crush of worlds. (From "Cato" by Joseph Addison 1713. This was the passage Edgar Allen Poe encrypted and challenged his readers to decipher in 1841. It was not until 1992 that a Duke University doctoral student succeeded.)

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Three Books Of Occult Philosophy Book Iii

Book: Three Books Of Occult Philosophy Book Iii by Henry Cornelius Agrippa

Book III of The Three Book of Occult Philosphy by Henry Cornelius Agrippa The Three Book of Occult Philosphy purports to be the work of Henry Agrippa, the 16th century author of "Three Books of Occult Philosophy". But the 4th Book was obviously not written by Agrippa and bears no resemblance to his style of writing. Although it can be traced back to the 16th century as it is mentioned by Agrippa's student, Johann Weyer in his "De Praestigiis Daemonum", the work remains of uncertain provencance. In part a partial summary of some of Agrippa's writings, this facsimile of the English translation by the 17th century Cambridge scholar Robert Turner, comprises spurious essays on Geomancy and Magick under the name of Agrippa, The Heptameron of Peter of Abano, and books on Astrology and Demonolgy, concluding with the Arbatel, a largely Judeo-Christian outlook on the dangers of magic. It is a very quick and easy read, despite the portions dealing with Geomancy and Astrology that even those serious about such subjects would find largely frustrating and incomprehensible. The work largely remains of pure historical interest with not much of serious substance to an undertanding of Magic and Occult Philiosphy. This volume is a facsimile of Robert Turner's English translation (1654); the original volume first appeared (in Latin) in Marburg around 1554. The original volume included a large number of short texts of varying interest, but Robert Turner's (1654) (for unclear reasons) decided only to translate a few of them. This edition includes 6 short texts: Of Geomancy (H.C. Agrippa); Of Occult Philosophy the Three Book (pseudo-Agrippa); Heptameron or Magical Elements (pseudo-Peter de Abano); Isagoge: An Introductory Discourse on the Nature of ... Spirits... (Georg Pictorius Villinganus); Of Astronomical Geomancy (Gerard of Cremona); and the anonymous Arbatel of Magic. Only the Geomancy is actually by Agrippa, and it doesn't fit well with the other texts. The Three Book is, as another reviewer noted, certainly spurious; it purports to be Agrippa's "secret key" to the Occult Philosophy, of which he spoke in a letter to a friend. The Heptameron and the Arbatel are grimoires of some interest for those interested in black magic, as indeed is the Three Book itself; the Isagoge is a rather dull dialogue about spirits; and the Astronomical Geomancy is more or less impenetrable but perhaps interesting in a peculiar way. There have been a number of reprints of this volume, some now surprisingly valuable despite their modernity; all, however, have trimmed out one or more of the already few texts. As such, this is probably the best edition available. It is, like all Kessinger products, a cheaply-bound xerox facsimile of the original 17th-century text, but it's readable and includes everything. If you collect grimoires or magical texts, this is a very famous one, and you ought to have it; copies of the various Latin printings turn up with some regularity, and those with access to Latin would do better with those, although they are of course quite expensive. If you're looking for works by Agrippa, the Geomancy is all you'll find here, but it's interesting in a number of respects. If you want to know about Agrippa's ceremonial magic, however, you need to read book 3 of the Occult Philosophy, available in a nice Llewellyn edition.

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Islamic Alchemy

The Arabic term for alchemy is al-k??miya? D. The word k??miya? D is alternately derived from the Greek chumeia (or ch?emeia), denoting the “art of transmutation,” or from kim-iya, a South Chinese term meaning “gold-making juice.” Greek and later Hellenistic writings are generally regarded as the initial impetus behind Muslim learning, thus the wide acceptance of the Greek origin of the word. In the Islamic context, al-k??miya? D refers to the “art” of transmuting substances, both material and spiritual, to their highest form of perfection. The word k??miya? D also refers to the agent or catalyst that effects the transmutation and hence is used as a synonym for al-iks??r (“elixir”) and h:ajar al-fala?sifah (“philosopher’s stone”). The search for the ideal elixir has been an ancient quest in many cultures of the world; it was supposed to transform metals to their most perfect form (gold) and minerals to their best potency and, if the correct elixir were to be found, to achieve immortality. All matter of a particular type, metals for example, were supposed to consist of the same elements. The correct k??miya? D or iks??r would enable the transposition of the elements into ideal proportions and cause the metal concerned to be changed from a base form to a perfected form, for instance, copper to gold. On another level, the philosophical theory of alchemy was used to conceptualize the purification of the soul. The terminology and procedures of alchemy were allegorized and applied to the transformation of the soul from its base, earthly, impure state to pure perfection. Elementary psychological postulations were allegorized as chemical properties. For the mystics, the iks??r served as a symbol of the divine truth that changed an unbeliever into a believer. In S: u?f?? literature, the spiritual master purifies the soul of the adept via various processes of spiritual alchemy. This usage of alchemical principles in the spiritual realm reflects the worldview of the ancients, including those of medieval Islam, whereby the human soul was regarded as a microcosm of the forces and principles contained in the macrocosm of the universe. HISTORICAL BACKGROUND. In Muslim tradition, alchemy enjoys ancient roots. The cultivation of alchemy is traced back to Adam, followed by most of the major prophets and sages. This chain of transmission is then connected to the “masters” from the ancient world, including Aristotle, Galen, Socrates, Plato, and others. Muslims are considered to have received the art from these masters. In Islamic times, the prophet Muh: ammad (d. 632 CE), is said to have endorsed the art, lending it grace and power; his cousin and son-inlaw, EAl?? ibn Ab?? T: a?lib (d. 661), is regarded as its patron. EAl??’s descendant JaEfar al-S: a?diq (d. 765) is portrayed as the next major transmitter. The Umayyad prince Kha?lid ibn Yaz??d (660–704) is depicted as both a practitioner and a patron of alchemy who encouraged the translation of relevant Greek and Syriac texts into Arabic. Legendary tales indicate that he learned the art from a Syrian monk named Marianos, whom he sought out on long journeys to strange lands. Ja?bir ibn H: ayya?n (d. c. 815), who is held to be the disciple of JaEfar al-S: a?diq, is credited with more than three hundred treatises on alchemy; consequently, the name of this quasi-historical figure came to imply the authority and teacher par excellence.

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Paracelsus And The Substance Of His Teachings

Book: Paracelsus And The Substance Of His Teachings by Franz Hartmann

Reprint of the 1887 Edition, Wizards, 1997, 250 pages. Paracelsian text translated and commented on by Hartmann with some of the footnotes by H. P. Blavatsky, as Dr. Hartmann & H.P.B. were together at Adyar at the time of its writing. Used by the renowned 11th edition as well as the current edition of The Encyclopedia Britannica as a source work. Alchemy, Magic, Theosophy, Medicine, Occult, Healing, Philosophy. New notes. Biography of Hartmann. Excellent text. Franz Hartmann, M.D. presents the writings and the life of the Alchemical Master Paracelsus from a magical, medical, historical and Theosophical perspective.

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Alchemical Poetry Green Potion N1

(sung to the tune of Love Potion #9) I took my troubles to the Alchemist. You know -- that Merlin with the golden wrist. He's got a pad down on Cedar made of pine, Sellin' little bottles of Green Potion #1. I told him that I was a flop with chicks. I've been calcinating since 1956. Just can't dissolve, separate, or ferment! He said, "What you need is Green Potion #1." He stood up, turned around, and gave me a wink. He said "I'm going to brew it up right here in the sink." It smelled like rotten eggs; it looked like India ink. I held my nose; I closed my eyes. I took a drink. I didn't know if I was out or in. I started craving mercury, salt, and tin. But when I ate some copper and silver just for fun, I knew that I had finally reached coagulation ... 'cause of Green Potion #1. Green Potion #1! by the Alchemy Workshop class at the Omega Institute (August 14-18, 2000)

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Alchemical Aphorisms

Technical prescriptions, and in particular those that aimed at the Transformation of matter, tended to be sharpened and honed so as to sound, in their lapidary style, like keys to mysteries. Such aphorisms, often bordering on the abstruse, were a favored feature of Alchemical doctrine. For example, the first commandment requires secrecy and elitism: “One man to one man.” Pseudo-Democritus, on the subject of liberating the imprisoned soul, declared “Transform the nature and make the spirit that is hidden inside the body come out.” Maria Prophetissa said likewise, “Invert nature and you will find That Which you seek.” Transmutation was tied to the law of sympathy and antipathy: “One nature rejoices in another nature; one nature triumphs over another nature; one nature masters another nature.” One of Maria’s axioms that subsumed a complex alchemical procedure was read by Jung (1953, p. 23) in psychological terms, according to which the even numbers signified the female principle and the odd numbers the male, the latter overwhelming the former: “One becomes two, two becomes three, and by means of the third the fourth achieves unity; thus two are but one.” Maria focuses also on an analogy made between metals and humankind: “Join the male and the female, and you will find what you seek.” A well-known aphorism expresses the analogy between macrocosm and microcosm: “That which is above is like to that which is below, and that which is below is like to that which is above.” Several maxims rest on the principle of antonymy. The symbol of the serpent biting its tail is used to circumscribe diversity in unity: “The All is one and the All is through itself and the All goes to itself, and if it had not the All there would be no All.” The philosophers’ stone is simply defined as “a stone that is not a stone.”

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Medieval Medical Manuscripts In The Harleian Collection P4

Harley 3745, MEDICAL MISCELLANY; early 14th cent. Latin translations. Harley 3747, JOHANNES GARZONIS, PRACTICA MEDICINAE, AND OTHER MEDICAL TREATISES; 1477. Latin. Harley 3748, GALENUS, OPERA; late 14th cent - early 15th cent. Latin translations. Harley 3757, AVICENNA, CANON MEDICINAE, BOOK III; 14th cent. Latin translation. Harley 3768, THEOLOGICAL MISCELLANY RELATING TO THE GREAT SCHISM AND INCLUDING JOHN OF WALES, COMMUNILOQUIUM; after 1432. Latin and Middle English. Harley 3770, RAMON LULL, THEOLOGICAL AND PHILOSOPHICAL TREATISES; 15th cent. Latin. Harley 3799-3809, JACQUES DESPARS, COMMENTARY ON THE CANON MEDICINAE BY AVICENNA; 1475. Latin. Harley 3810, A COMPOSITE MISCELLANY INCLUDING A ROMANCE IN VERSE, MORAL AND DEVOTIONAL POEMS, AND MEDICAL Texts AND RECIPES; late 14th-15th cent. Middle English and Latin. Harley 3812, PHYSICIAN'S FOLDING ALMANAC; circa 1463. Middle English and Latin. Harley 3840, COMPOSITE MEDICAL MISCELLANY; 15th cent. Latin and Middle English. Harley 3843, COMPUTISTICAL MISCELLANY INCLUDING TEXTS RELATING TO MEDICINE; mid 15th cent. Latin. Harley 3849, COMPOSITE MEDICAL MISCELLANY INCLUDING AEGIDIUS DE CORBEIL, DE URINIS; 13th cent. Latin. Harley 3902, COMPOSITE MISCELLANY RELATING TO COMPUTUS AND MEDICINE; 14th cent. Latin. Harley 3941, ST. ISIDORE OF SEVILLE, 'ETYMOLOGIAE'; 9th cent. Latin. a Harley 4087, COLLECTION OF MEDICAL TEXTS AND RECIPES; 15th cent. (1445). Latin and Italian. Harley 4114, JACQUES DESPARS, COMMENTARY ON THE CANON MEDICINE BY AVICENNA; late 15th cent. Latin. Harley 4294, HUGH OF CAMPDENE, SIDRAK AND BOKKUS, WITH ADDITIONAL POETICAL AND MEDICAL MATERIAL; late 15th cent. Middle English. Harley 4346, MEDICAL MISCELLANY INCLUDING MACER FLORIDUS, DE VIRIBUS HERBARUM; 12th cent., 2nd half. Latin. Harley 4348, HONORIUS AUGUSTODUNENSIS, APEX PHYSICAE (ATTR.) AND IMAGO MUNDI; late 12th-early 13th cent. Latin. Harley 4349, COLLECTION OF MEDICAL AND COSMETIC RECIPES AND SHORT MEDICAL TREATISES; circa 1510. Middle English. Harley 4977, EARLY MEDIEVAL MEDICAL COMPENDIUM; early 12th cent. Latin. Harley 4983, NICOLAUS SALERNITANUS, ANTIDOTARIUM; late 13th cent. Latin. Harley 4982, CONSTANTINUS AFRICANUS, THEORICA PANTEGNI; late 13th - early 14th cent. Latin. Harley 4986, ILLUSTRATED PHARMACOPEIAL COMPILATION; late 11th-early 12th cent. Latin. Harley 5086, MISCELLANY OF VERSE AND PROSE TREATISES RELATING TO HUNTING, MANNERS, HUMAN AND VETERINARY MEDICINE; 15th cent., first half. Middle English and Latin. Harley 5098, CONSTANTINUS AFRICANUS, THEORICA PANTEGNI; late 13th cent. Latin. Harley 5139, PETRUS HISPANUS, THESAURUS PAUPERUM, WITH ADDITIONAL MEDICAL RECIPES; 15th cent. Italian. Harley 5218, MEDICAL MISCELLANY INCLUDING TREATISES BY PETRUS HISPANUS AND GALEAZZO DI SANTASOFIA; 15th cent. Latin. Harley 5228, COMPOSITE MEDICAL MISCELLANY; late 12th-mid 13th cent. Latin and Old French. Harley 5286, COLLECTION OF MEDICAL TEXTS; 2nd half of 14th cent. Latin. Harley 5294, ILLUSTRATED PHARMACOPEIAL COMPILATION; late 12th-early 13th cent. Latin. Harley 5311, PHYSICIAN'S FOLDING ALMANAC; circa 1406. Latin. Harley 5396, COMPOSITE MISCELLANY INCLUDING TEXTS RELATING TO THEOLOGY, MEDICINE AND POETRY; mid 15th cent. and early 13th cent. Latin and Middle English. Harley 5401, MEDICAL AND CULINARY COMPENDIUM; 2nd half of the 15th cent. Middle English and Latin. Harley 5425, ARS COMMENTATA, OR GALEN'S COMMENTARIES ON THE ARS MEDICINAE; mid 13th cent. Latin. Harley 5611, KLAUDIOS GALENOS, COMMENTARY ON THE APHORISMS OF HIPPOCRATES; circa 1490-1510. Greek. Harley 5625, KLAUDIOS GALENOS, DE PULSIBUS; 16th cent. Greek. Harley 5626, COLLECTION OF MEDICAL WRITINGS BY AETIUS OF AMIDA AND HIPPOCRATES; late 16th cent. Greek and Syriac. Harley 5635, COLLECTION OF LETTERS AND PHILOSOPHICAL AND SCIENTIFIC TREATISES; circa 1451-1457. Greek.

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Plato

Plato (428/427 BC ­ 348/347 BC), whose original name was Aristocles, was an ancient Greek philosopher, the second of the great trio of ancient Greeks, succeeding Socrates and preceding Aristotle­ who between them laid the philosophical foundations of Western culture. Plato was also a mathematician, writer of philosophical dialogues, and founder of the Academy in Athens, the first institution of higher learning in the western world. Plato is widely believed to have been a student of Socrates and to have been deeply influenced by his teacher's unjust death. Plato's brilliance as a writer and thinker can be witnessed by reading his Socratic dialogues. Some of the dialogues, letters, and other works that are ascribed to him are considered spurious. Plato is thought to have lectured at the Academy, although the pedagogical function of his dialogues, if any, is not known with certainty. They have historically been used to teach philosophy, logic, rhetoric, mathematics, and other subjects about which he wrote. Plato influenced the work of Aristotle, Neoplatonism, Cicero, Plutarch, Stoicism, Anselm, Descartes, Hobbes, Leibniz, Mill, Schopenhauer, Nietzsche, Heidegger, Arendt, Gadamer and countless other western philosophers and theologians. Plato's influences were Socrates, Homer, Hesiod, Aristophanes, Aesop, Protagoras, Parmenides, Pythagoras, Heraclitus and Orphism. Plato's main interests were Rhetoric, Art, Literature, Epistemology, Justice, Virtue, Politics, Education, Family and Militarism Theory of Knowledge Plato's theory of Forms and his theory of knowledge are so interrelated that they must be discussed together. Influenced by Socrates, Plato was convinced that knowledge is attainable. He was also convinced of two essential characteristics of knowledge. First, knowledge must be certain and infallible. Second, knowledge must have as its object that which is genuinely real as contrasted with that which is an appearance only. Because that which is fully real must, for Plato, be fixed, permanent, and unchanging, he identified the real with the ideal realm of being as opposed to the physical world of becoming. One consequence of this view was Plato's rejection of empiricism, the claim that knowledge is derived from sense experience. He thought that propositions derived from sense experience have, at most, a degree of probability. They are not certain. Furthermore, the objects of sense experience are changeable phenomena of the physical world. Hence, objects of sense experience are not proper objects of knowledge. Plato's own theory of knowledge is found in the Republic, particularly in his discussion of the image of the divided line and the myth of the cave. In the former, Plato distinguishes between two levels of awareness: opinion and knowledge. Claims or assertions about the physical or visible world, including both commonsense observations and the propositions of science, are opinions only. Some of these opinions are well founded; some are not; but none of them counts as genuine knowledge. The higher level of awareness is knowledge, because there reason, rather than sense experience, is involved. Reason, properly used, results in intellectual insights that are certain, and the objects of these rational insights are the abiding universals, the eternal Forms or substances that constitute the real world.

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Key 6 By Basil Valentine

The male without the female is looked upon as only half a body, nor can the female without the male be regarded as more complete For neither can bring forth fruit so long as it remains alone. But if the two be conjugally united, there is a perfect body, and their seed is placed in a condition in which it can yield increase. If too much seed be cast into the field, the plants impede each other's growth, and there can be no ripe fruit. But if, on the other hand, too little be sown, weeds spring up and choke it. If a merchant would keep a clear conscience, let him give just measure to his neighbour. If his measure and weight be not short, he will receive praise from the poor. In too much water you may easily be drowned; too little water, on the other hand, soon evaporates in the heat of the sun. If, then, you would attain the longed-for goal, observe just measure in mixing the liquid substance of the Sages, lest that which is too much overpower that which is too little, and the generation be hindered. For too much rain spoils the fruit, and too much drought stunts its growth. Therefore, when Neptune has prepared his bath, measure out carefully the exact quantity of permanent water needed, and let there be neither too little nor too much. The twofold fiery male must be fed with a snowy swan, and then they must mutually slay each other and restore each other to life; and the air of the imprisoned fiery male will occupy three of the four quarters of the world, and make up three parts of the imprisoned fiery male, that the death-song of the swans may be distinctly heard; then the swan roasted will become food for the King, and the fiery King will be seized with great love towards the Queen, and will take his fill of delight in embracing her, until they both vanish and coalesce into one body. It is commonly said that two can overpower one, especially if they have sufficient room for putting forth their strength. Know also that there must come a twofold wind, and a single wind, and that they must furiously blow from the east and from the south. lf, when they cease to rage, the air has become water, you may be confident that the spiritual will also be transmuted into a bodily form, and that our number shall prevail through the four seasons in the fourth part of the sky (after the seven planets have exercised power), and that its course will be perfected by the test of fire in the lowest chamber of our palace, when the two shall overpower and consume the third. For this part of our Magistery skill is needed, in order to divide and compound the substances aright, so that the art may result in riches, and the balance may not be falsified by unequal weights. The sky we speak of is the sky of our Art, and there must be justly proportioned parts of our air and earth, our true water and our palpable fire.

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Ormus Modern Day Alchemy Primer Of Ormus Collection

Book: Ormus Modern Day Alchemy Primer Of Ormus Collection by Chris Emmons

It's hard not to repeat what I read above, this book is all of what was said so well there. It is clear, concise, etc.; and the directions could not be more explicit or easy to follow. But the main thing is that this book REALLY puts YOU into the process for a change. Many websites are making and selling ORMUS products online now, most are excellent. But you CANNOT get around the fact that ORMUS you make for yourself will be unsurpassed in terms of what it can do for you. Even so, those of us who are not chemists have been slow to experiment with the very simple processes required to enjoy that customized advantage. Everyone in 'the ORMUS community' is studying this substance with diligence. Some are very knowledgeable Alchemists, Chemists, medical doctors, and even psychiatrists. The main group of us using it though are just ordinary people who realize how excitingly special ORMUS really is. NOW it is so much easier to join in the exploration of what may turn out to be the greatest discovery of a beneficial natural substance in human history. That is not an exaggeration by the way. Make no mistake -- ORMUS is NOT new. It is ancient. However the knowledge of it has remained hidden for a long time. Now we can all help bring this knowledge back within common access. One only has to look at the state of the world to realize how desperately we need something that feeds the soul, stretches the mind, and supports and enhances all the physical processes. That is a tall order, and ORMUS rises to it well. What a great resource for all things ORMUS. This is the first book to actually describe simple processes to make your own ORMUS, and the BEST is always the ORMUS you make for yourself! From simple kitchen chemicals up to advanced techniques, this book covers the range and invites you along the path of Alchemy and personal transmutation and transfiguration. Well written and concise, balanced and clear language, and a long list of sources and suggestions make this a great place to start an adventure that keeps on and on. Fasten your seat belt! Thanks, Chris, for writing this! CHRISTINE M. EMMONS graduated from Pharmacy school in 1976 and owned a Pharmacy in Pontiac, Michigan until 1991 when she moved to South Florida. She observed alternative healing modalities in action as a close friend underwent a serious health crisis and this experience sparked an interest in the subject that led to knowledge of the Ormus material and its beneficial effects. Having a pharmacy background, she desired to know how to collect Ormus from fresh water seawater,organic matter, minerals and metals. Beginning in 2004 devoted herself to finding and learning from those who could teach and explain proper technique. These included Ormus Researchers and a well-known commercial Alchemist. A friend, having heard about the culmination of these efforts, verbalized how the Ormus community-both current and future-could benefit by having a manual of Ormus collection processes and that Chris embodied professional training and personal traits to complete such a work. Because Chris never forgot how it feels to yearn for the knowledge of Ormus collection processes she began work on such a manual. It is now available to the Ormus community and the world. In addition to this work, Chris is an active member of the Ormus community, sponsors "lab days" that teach Ormus collection processes and is a member of the International Alchemy Guild.

Buy Chris Emmons's book: Ormus Modern Day Alchemy Primer Of Ormus Collection

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The Alchemists Kitchen Extraordinary Potions And Curious Notions

Book: The Alchemists Kitchen Extraordinary Potions And Curious Notions by Guy Ogilvy

I couldn't praise this little book enough if I wrote another book about its virtues. The only problem with it that I have is that it is over too quick and the fact that this piece is meant to be little more than a coffee table book is to be taken into consideration, but due to the price and the quality of the information I feel confident in my choice to make a glowing review for this book. It is a brilliant summary of the lesser working as Plant Alchemy has been called. Yes there have been more complete introductions to practical Spagyria (Plant Alchemy) and there have been better books written on the theories of alchemy but this book has gems not found in any of the other books I've read on the subject. Need to collect Angel Water (morning dew, especially collected in Spring) for an operation such as distilling the Archeus of water? Turn to page 30 for instructions on how to produce a hygroscopic plant salt from oak bark. Want to know how to make charcoal for heating? Turn to page 52. This little book even has a skeletal description of the process of producing "Bhasmas", an Indian spagyric medicinal product which alchemically bridges the vegetable and mineral kingdoms! This book has all this and is beautifully illustrated to boot. An excellent notebook for beginners, informative and attractive. I have most of the books in this series and this is my current favorite. It's filled with interesting information and is a great quick read. Don't be thinking you'll be the next Alchemist on your block, it's more for entertainment than practicality, but it's a fun read none the less.

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Alchemical Poetry Called Down From The Air

“Out of chaos God formed substance, making what is not into what is. He hewed enormous pillars out of ether that cannot be grasped.” – Sefer Yetsirah 2:6 “The whole secret of the art was said to be contained in the maxim Solve et coagula, ‘Dissolve and combine’. To ‘dissolve’ means to strip away a substance’s characteristics, to ‘combine’ is to build up a new substance.” – Richard Cavendish, Alchemy clothe itself in flesh & whiplike bones his troubled dreams already dead she rose to shake from far below in earth & walked the house the dark & faintly red he blew the lamp or trees or massed outside in firetop weeds & rain his tank of stone & tears he calls it lux it hurt to call in bedroom graveyard light like winter aires the heart as meat immersed in rills & freshets closed the middle span his box or trunk collected blood or rings the edge of woods & birds an elder snare or ghoulsign hollow sun her august keys beneath the open slate & stuffed or hollow men suggested rats the never white in glass or made the walls a spark not black not red not green she chops in tantric battle all we are & would be (change: drums that fade to desert pixies dress she sends her cement wings & wine a no place empty face

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Heinrich Khunrath Biography

Heinrich Khunrath or Dr Henricus Khunrath as he was also called, was a famous physician, Hermetic philosopher, and alchemist. His most famous work is the Amphitheatrum Sapientiae Aeternae (Amphitheater of Eternal Wisdom), a work on the mystical aspects of alchemy, which contains the oft-seen engraving entitled "The First Stage of the Great Work," better-known as the "Alchemist's Laboratory." Amphitheatrum Sapientiae Aeternae was first published at Hamburg in 1595, but then made more widely available in an expanded edition published in Hanau in 1609. Frances Yates considered him to be a link between the philosophy of John Dee and Rosicrucianism. Heinrich Khunrath's biography is as uncertain as his work is enigmatic. He was born in Germany, probably in Dresden or Leipzig, around the year 1560. He might be related to another physician from Leipzig named Conrad Khunrath. In the winter of 1570, he may have enrolled at the University of Leipzig under the name of Henricus Conrad Lips. The uncertanties surrounding his life stem from his supposed use of multiple names. It is certain that in May 1588, he matriculated at the University of Basel, Switzerland, earning his Medicin? Doctor degree on September 3, 1588 after a defense of twenty-eight doctoral theses. Khunrath, a disciple of Paracelsus, practiced medicine in Dresden, Magdeburg, and Hamburg and may have held a professorial position in Leipzig. He followed Paracelsian beliefs of divine initation into wisdom. He worked to develop Christianized natural magic; he sought to find the secret primary matter that would lead humankind into eternal wisdom. Yet he held experience and observation, to be the basis of his work, as would a natural philosopher. This is not to say that Khunrath's vision was shared by most natural philosophers of his time. He believed himself to be an adept of spiritual alchemy; as such, he expected the path to spiritual perfection to be a many-staged and intricate process. Certainly the language he used to describe the process sounds odd to modern ears. He travelled widely after 1588, including a stay at the Imperial court in Prague, home to the mystically inclined Rudolf II von Habsburg. During this court stay Khunrath met noted magician John Dee in 1589 while the latter ws confined in prison. Dee probably became Khunrath's mentor in Hermetic Philosophy and he praised Dee in many of his later works. In September 1591, Khunrath was appointed court physician to Count Rosemberk in Trebona. He probably met Johann Tholde while at Trebona, one of the suggested authors of the "Basilius Valentinus" treatises on alchemy. Khunrath's brushes with Dee and Tholde and Paracelsian beliefs led him to develop a Christianized natural magic, seeking to find the secret prima materia that would lead man into eternal wisdom. He also held that experience and observation were essential to practical alchemical research, as would a natural philosopher. His first known work on alchemy, Amphitheatrum Sapientiae Aeternae (Amphitheater of Eternal Wisdom), was first published at Hamburg in 1595. Amphitheatrum Sapientiae Aeternae is an alchemical classic, combining both Christianity and magic and illustrated with elaborate, hand-colored, engraved plates heightened with gold and silver. In it, Khunrath showed himself to be an adept of spiritual alchemy and illustrated the many-staged and intricate path to spiritual perfection. Some of the ideas in his works are Kabbalistic in nature and foreshadow Rosicrucianism. Amphitheatrum Sapientiae Aeternae was condemned by the Sorbonne on February 1, 1625. However, it remained popular throughout the seventeenth century and has been republished in numerous editions even in the twentieth century. Khunrath's motto, used in many of his works, was "Was helffn Fackeln, Liecht oder Brilln, Wann die Leute nicht sehen wolln?" (What good are torches, light, or spectacles, to those who will not see?) He viewed his work as a path to illumination. Khunrath may have encountered some opposition to his alchemical work because most of his publications on alchemy were published widely after his death. He died in poverty in either Dresden or Leipzig on September 9, 1605. The tension between spirituality and experiment in Amphitheatrum Sapientiae Aeternae brought about it's condemnation by the Sorbonne in 1625. Located in the Duveen Collection in the Department of Special Collections, University of Wisconsin-Madison, this is a rare copy of the first edition of this work. There are several other editions, some With Additional plates, though lacking in general the generous margins and hand-coloring of the copy in Madison. Only two other copies of this first edition, described by Denis Duveen as "one of the most important books in the whole literature of Theosophical alchemy and the occult sciences," are known to exist. With funding generously provided by the Brittingham Fund, the Department of Special Collections has undertaken the construction of this Web-based introduction to Heinrich Khunrath's Amphitheatrum sapientiae aeternae (1595). Because the engraved illustrations are packed with symbolic as well as textual information arrayed either on radii or concentric circles, we have provided for close-up examination of important iconographic features, and also transcribed the engraved text surrounding the circular images.

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Georgius Agricola Biography

Georgius Agricola (March 24, 1494 - November 21, 1555) was a German scholar and man of science. Known as "the father of mineralogy", he was born at Glauchau in Saxony. His real name was Georg Pawer; Agricola is the Latinized version of his name, Pawer meaning peasant. Gifted with a precocious intellect, he early threw himself into the pursuit of the "new learning," with such effect that at the age of twenty he was appointed Rector extraordinarius of Greek at the so-called Great School of Zwickau, and made his appearance as a writer on philology. After two years he gave up his appointment in order to pursue his studies at Leipzig, where, as rector, he received the support of the professor of classics, Peter Mosellanus (1493-1524), a celebrated humanist of the time, with whom he had already been in correspondence. Here he also devoted himself to the study of medicine, physics, and chemistry. After the death of Mosellanus he went to Italy from 1524 to 1526, where he took his doctor's degree. He returned to Zwickau in 1527, and was chosen as town physician at Joachimsthal, a centre of mining and smelting works, his object being partly "to fill in the gaps in the art of healing," partly to test what had been written about mineralogy by careful observation of ores and the methods of their treatment. His thorough grounding in philology and philosophy had accustomed him to systematic thinking, and this enabled him to construct out of his studies and observations of minerals a logical system which he began to publish in 1528. Agricola's dialogue Bermannus, sive de re metallica dialogus, (1530) the first attempt to reduce to scientific order the knowledge won by practical work, brought Agricola into notice; it contained an approving letter from Erasmus at the beginning of the book. In 1530 Prince Maurice of Saxony appointed him historiographer with an annual allowance, and he migrated to Chemnitz, the centre of the mining industry, in order to widen the range of his observations. The citizens showed their appreciation of his learning by appointing him town physician in 1533. In that year, he published a book about Greek and Roman weights and measures, De Mensuis et Ponderibus. He was also elected burgomaster of Chemnitz. His popularity was, however, short-lived. Chemnitz was a violent centre of the Protestant movement, while Agricola never wavered in his allegiance to the old religion; and he was forced to resign his office. He now lived apart from the contentious movements of the time, devoting himself wholly to learning. His chief interest was still in mineralogy; but he occupied himself also with medical, mathematical, theological and historical subjects, his chief historical work being the Dominatores Saxonici a prima origine ad hanc aetatem, published at Freiberg. In 1544 he published the De ortu et causis subterraneorum, in which he laid the first foundations of a physical geology, and criticized the theories of the ancients. In 1545 followed the De natura eorum quae effluunt e terra; in 1546 the De veteribus et novis metallis, a comprehensive account of the discovery and occurrence of minerals; in 1548 the De animantibus subterraneis; and in the two following years a number of smaller works on the metals. His most famous work, the De re metallica libri xii, was published in 1556, though apparently finished several years before, since the dedication to the elector and his brother is dated 1550. It is a complete and systematic treatise on mining and metallurgy, illustrated with many fine and interesting woodcuts and containing, in an appendix, the German equivalents for the technical terms used in the Latin text. It long remained a standard work, and marks its author as one of the most accomplished chemists of his time. Believing the black rock of the Schlossberg at Stolpen to be the same as Pliny the Elder's basalt, he applied this name to it, and thus originated a petrological term which has been permanently incorporated in the vocabulary of science. In spite of the early proof that Agricola had given of the tolerance of his own religious attitude, he was not suffered to end his days in peace. He remained to the end a staunch Catholic, though all Chemnitz had gone over to the Lutheran creed; and it is said that his life was ended by a fit of apoplexy brought on by a heated discussion with a Protestant divine. He died at Chemnitz on the 21st of November 1555, and so violent was the theological feeling against him, that he was not suffered to rest in the town to which he had added lustre. Amidst hostile demonstrations he was carried to Zeitz, seven miles (prussian land miles, each about 7.5 km) from Chemnitz, and there buried. De Re Metallica is considered a classic document of the dawn of metallurgy, unsurpassed for two centuries. In 1912, the Mining Magazine (London) published an English translation. The translation was made by Herbert Hoover, an American mining engineer better known in his term as a President of the United States, and his wife Lou Henry Hoover.

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Alchemical Poetry Thomas Robinsonus

The Heavens, the Earth, and all that in them is, Were in six Dayes perfected from Abisse: From One sprung foure; from foure a Second One; This last a Gritt; that first the Corner Stone. Without the First the Last may not be had; Yet to the First the Last is too too bad. When from the Earth the Heavens were seperated, Were not the Heavens with Earth first Cohobated: And when the Heavens, and the Earth and all were not; Were onely Heavens create; and Earth forgott? No: Heavens, and Earth sprung all from one at first: Then who can say of Heavens, or Earth is worst? Is not the Earth the mother of them all? And what the Heavens, but Earths essentiall? Although they have in Heaven no Earthly residence, Yet in the Earth doth rest their Heavenly influence: Were not the Earth, what were the other Three? Were not the Heavens, what on the Earth could be? Thus as they came, so shall they passe together; But unto Man not knowe from whence, or whither. And for the tyme of Earths Heaven purifying, Six thousand yeares they live, and have their dying: Then all shall rest eternall and divine, And by the Beauty of the Godhead shine. I sweare there is noe other truth but this Of that great Stone; which many seeke and misse. Finis.

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Alchemical Poetry Life Time

Keep time by breathing What I exhale is past The next breath is all I know Of the future. (cited in Alchemical Psychology)

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The Philosophers Stone Alchemy And The Secret Research For Exotic Matter

Book: The Philosophers Stone Alchemy And The Secret Research For Exotic Matter by Joseph Farrell

Prolific author Joseph P. Farrell, who commands a growing and devoted audience on Coast to Coast AM, Erskine Overnight, and other programs, initiates his Feral House association with The Philosopher’s Stone, in which he demonstrates the connections of modern physics and ancient alchemy by Investigating monatomic gold, the work of Russian astrophysicist Nikolai Kozyrev, and the fuel for the mysterious Nazi "Bell" device, Serum 525. If you thought this book might simply be the outtakes of Dr. Farrell's previous research--with perhaps some tying up of loose ends and some elaborations here and there, you would only be partially correct. The book is that, but it is also much more than that, and there are some really nice payoffs in the end. Besides making the case that ancient alchemy masks a sophisticated science which closely resembles the hyper-dimensional physics Dr. Farrell talks about here and elsewhere, Dr. Farrell introduces some new players to his hyper-dimensional lineup. Of these new characters, two are particularly interesting: Nikolai Kozyrev and Burkhardt Heim. Kozyrev and his work on the [hyper-dimensional] physics of time is introduced in one of the most exciting sections of the book. Here Kozyrev re-introduces the concept of non-scalar time into Farrell’s previous books investigated the scientific and Astronomical implications of ancient monuments and the secret space operations of the Nazis who were brought into NASA to continue their highly classified research as a result of “Operation Paperclip.” The author is now working with best-selling authors Richard C. Hoagland and Mike Bara on a book about secret American space programs. Chapters within The Philosopher’s Stone include: * The alchemical view of the physical medium * Transmutations and time * David Hudson's Monatomic Gold * The Platinum Group Metals and High Spin State Atoms * An Alchemical Examination of the Soviet Red Mercury Legend * The Physics of Rotation: Dr. Nikolai Kozyrev * H-Bombs and Torsion Physics * The Greater German Alchemical Reich * Nazis, Lasers, and Isotope Enrichment * The Bell and Serum 525 A modern physics with a series of breathtaking experiments which demonstrates that time has structure and that structure is an active participant in the universe. That is, it has both direction and energy. One can readily see in the torsion of Kozeyrev's 'time', the great cosmic whirlpool and the cosmic mill of the ancients. Towards the end of the book, we are treated to the theories of Burkhardt Heim whose ideas about the lattice structure of space-time are very consistent with Kozyrev's work. As Farrell points out--unlike some modern hyper-dimensional theories--the theories of Heim and Kosyrev are both testable and engineerable. Finally, an important connection is revealed between the Philosopher's Stone and the Grail. Some theological yeast is also thrown into the mix; and of course, Farrell's tremendous writing ability and contagious enthusiasm for each new discovery is also in evidence. This book, like all of Dr. Farrell's books, is written with the novice and the scholar in mind and is well footnoted. Set out on this tributary of thought and flow to an ocean of knowledge that just might have you looking at the world a little differently, perhaps more accurately. Having read his other books, the Giza trilogy, the Nazi series, The Cosmic War, and Secrets of the Unified Field, this book will step you onto the path that leads to a mental ballet of thought that brings you to an astonishing conclusion. Read this book and you will never look at the world the same. The " journey to the center of your mind" is a path that starts in ancient history progresses to the moon and beyond with a surprising stop off in Nazi Germany, and the real proof is that the flashing X on your GPS screen tells you your latte is 5 seconds ahead and you didn't even get lost so far from home. Dr. Farrell has a unique presentation of material that flows across many disciplines to help to eliminate the modern tendency to segment our thoughts, and help harmonize one's thinking towards a symphony of knowledge that cultivates Independence of thought. Dare to step onto the path, and explore a really whole new universe, one that makes sense.

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