Alchemical Aphorisms

Alchemical Aphorisms Cover 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

Medieval Medical Manuscripts In The Harleian Collection P4 Cover 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 Cover 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

Key 6 By Basil Valentine Cover 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

Ormus Modern Day Alchemy Primer Of Ormus Collection Cover

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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