How To Practice Divine Architect Principles Of Creation

How To Practice Divine Architect Principles Of Creation Cover Possible scenario: You wish to change a friend’s very unhappy home life and its chaotic circumstances. Step 1: Identify which principle is most likely to assist. In this case, Number 3: Creating Heaven on Earth. Step 2: Note that the nature archetype affiliated with it, is number 16 which is light. Take at least half an hour until you become one with the embodiment of Heaven on Earth. Tip: You will be able to feel a slightly different frequency vibrating in the cells of your body if you are sensitive. Step 3: Because you now embody this principle, as you go into the adoration of the Infinite, this principle which is part of the Infinite life, is strengthened (according to the Laws of Reality, what you focus on, you empower). Enter into an attitude of adoration while embodying Heaven on Earth, thereby helping to bring it about throughout all life. Note: It is difficult at times to find the full measure of adoration when the Infinite seems nebulous, but the Infinite’s face is mirrored in the exquisite beauty of life forms within Creation. Adoration can be felt for the Infinite by what has been created. Sustain the adoration for at least 15-20 minutes. This time period is a guideline for beginners. As you do this frequently, it might eventually take a few minutes. Step 4: Because you have just given a gift to the one life expressing as the many, you are now entitled to receive gifts in return. Place the window of Creating Heaven On Earth, number 3, immediately in front of you on the table. Place underneath it (symbolic of the underlying principle) the window of Adoration, number 1. Immediately, on top of them, place the 50 Codes of Creation. Now communicate with the archetype of light, taking time to feel the service that it gives until you feel love, praise, and gratitude in your heart. For example, light and love has become inseparable since the earth’s ascension started February 5, 2005 (See Opening the Doors of Heaven). Light is the organization of all known information. Coupled with love, it is the desire to embrace in inclusiveness all that is known. Life will only manifest what is needed at any given point - everything known serves a purpose that should be honored. After experiencing the gratitude, request that the nature archetype bring in the Creational Codes from the Earth through the wheel into the window of Creating Heaven on Earth. Step 5: For the next 10 minutes, envision these holy codes of light, like a living stream of blue light, coming from the center of Earth through the wheel before you into the wheel you have chosen. Step 6: Put your head directly over the wheel on top of the two windows. As though you are looking into the situation you wish to heal. Envision it beneath the three pieces of paper and see the scene clearly, e.g., the chaotic house Step 7: See a ball of blue light developing around the 3 papers and starting a stream of blue light carrying the codes entering the scene and filling the space you are envisioning. See the scene change to a higher order (Note: this mystical information will not work when a lower order is envisioned). You can therefore not force your will onto the scene if it is not for the highest good of all. Note: If the principle you choose is the principle of adoration, only one window will be used

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Arnold Of Villanova Biography

Arnold Of Villanova Biography Cover Arnold of Villanova was born in the year 1240, and studied medicine with great success in the University of Paris. He afterwards travelled for twenty years in Italy and Germany, where he made acquaintance with Pietro d'Apone; a man of a character akin to his own, and addicted to the same pursuits. As a physician, he was thought, in his own lifetime, to be the most able the world had ever seen. Like all the learned men of that day, he dabbled in astrology and alchemy, and was thought to have made immense quantities of gold from lead and copper. When Pietro d'Apone was arrested in Italy, and brought to trial as a sorcerer, a similar accusation was made against Arnold; but he managed to leave the country in time and escape the fate of his unfortunate friend. He lost some credit by predicting the end of the world, but afterwards regained it. The time of his death is not exactly known; but it must have been prior to the year 1311, when Pope Clement V. wrote a circular letter to all the clergy of Europe who lived under his obedience, praying them to use their utmost efforts to discover the famous treatise by Villanova on The Practice of Medicine. The author had promised, during his lifetime, to make a present of the work to the holy See, but died without fulfilling it. In a very curious work by Monsieur Longeville Harcouet, entitled "The history of the Persons who have lived several centuries, and then grown young again," there is a receipt, said to have been given by Arnold de Villeneuve, by means of which any one might prolong his life for a few hundred years or so. In the first place, say Arnold and Monsieur Harcouet, "the person intending so to prolong his life must rub himself well, two or three times a week, with the juice or marrow of cassia (moelle de la casse). Every night, upon going to bed, he must put upon his heart a plaster, composed of a certain quantity of Oriental saffron, red rose-leaves, sandal-wood, aloes, and amber, liquified in oil of roses and the best white wax. In the morning, he must take it off, and enclose it carefully in a leaden box till the next night, when it must be again applied. If he be of a sanguine temperament, he shall take sixteen chickens -- if phlegmatic, twenty-five -- and if melancholy, thirty, which he shall put into a yard where the air and the water are pure. Upon these he is to feed, eating one a day; but previously the chickens are to be fattened by a peculiar method, which will impregnate their flesh with the qualities that are to produce longevity in the eater. Being deprived of all other nourishment till they are almost dying of hunger, they are to be fed upon broth made of serpents and vinegar, which broth is to be thickened with wheat and bran." Various ceremonies are to be performed in the cooking of this mess, which those may see in the book of M. Harcouet, who are at all interested in the matter; and the chickens are to be fed upon it for two months. They are then fit for table, and are to be washed down with moderate quantities of good white wine or claret. This regimen is to be followed regularly every seven years, and any one may live to be as old as Methuselah! It is right to state, that M. Harcouet has but little authority for attributing this precious composition to Arnold of Villeneuve. It is not to be found in the collected works of that philosopher; but was first brought to light by a M. Poirier, at the commencement of the sixteenth century, who asserted that he had discovered it in MS. in the undoubted writing of Arnold.

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Spiritual Alchemy

Spiritual Alchemy Cover Practiced alongside physical alchemy was a philosophical and spiritual doctrine of personal evolution and transformation. Its adherents strove to transform both their bodies and souls into pure, untainted representations of divinity. They attempted to attune themselves to the essences of the four elements (Earth, Wind, Fire, Water) as well as to the powers of the "Seven holy Planets" (Saturn, Jupiter, Mars, Venus, Mercury, Sun and Moon), and they did this through intense study, experimentation, prayer and ritual. Through the application of alchemical principles and Hermetic wisdom, it was believed that the alchemist would become a master of both this world and the next.

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The Devil Doctor Paracelsus And The World Of Renaissance Magic And Science

The Devil Doctor Paracelsus And The World Of Renaissance Magic And Science Cover

Book: The Devil Doctor Paracelsus And The World Of Renaissance Magic And Science by Philip Ball

To his successful popular-science titles, Ball adds this biography of an outlandish Renaissance figure. Paracelsus (1493-1541) trained in medicine but ridiculed the profession's medieval scholasticism. Incorrigibly impolitic, he sought to reform medicine with all manner of alchemical means and metatheories that seem strange by modern lights, impudent by those of a civilization in transition from magical to rational thought, and heroic to future Romantic poets. Here is the picture of one man against the world, and Ball makes the most of his sprawling, spendthrift, undisciplined life. A lifelong itinerant, Paracelsus ranged the expanse of Europe, offending, befriending, and moving on. Ball handles the travelogue as a book in itself, parallel to his summaries of Paracelsus' writings on health, alchemy, astrology, and himself. An enlivening portrait that will spark interest in Paracelsus' role in the rise of science. One of Paracelsus's biggest achievements is that he did renounce the reliance on Aristotle and Galen; he insisted on finding out for himself what was true and not being bound by the prior abstract arguments of what had to be true. He was thus skeptical of the main currents of thought in cosmology and medicine, and in favor of learning from experience. Without a systematic methodology, however, he assimilated magical and alchemical thought in his own idiosyncratic way, taking what he fancied and fitting it in to his grand scheme. Even Ball admits that Paracelsus made no major discovery that is still part of science. So what is the fascination (and to be sure, the subject of this fine biography comes across as a fascinating man)? It turns out that he had some good ideas and useful practical applications. He emphasized the power of natural remedies, rather than the moribund concepts of balancing humors that were the standards of his age. Much of his success as a doctor was due to his advocacy of minimal treatment, rather than the phlebotomy, cautery, or amputations by which other doctors could turn even minor ailments into mortal injuries. He evaluated the sicknesses of miners and wrote the first manual of occupational health. At risk to himself, he investigated the plague. He believed that chemical processes, not demons, were responsible for madnesses of different kinds. When other medics considered the illnesses of women beneath their attention, he wrote specifically about them. At a time when it was unusual for anyone to venture more than a few miles from home, Ball chronicles Paracelsus's travels to Germany, Spain, Britain, Russia, Egypt and Greece. He was from time to time a military surgeon or royal physician, depending upon what the needs were and how his luck held out. Sometime he had to travel because a city or university expelled him; he never avoided disputes or criticism. If one really wants to understand the contradictions and "intellectual ferment" of the 16th century, says Ball, one should look not at Luther or Copernicus, but at the much-maligned Paracelsus. Born in Switzerland in 1493, Philip Theophrastus Bombastus von Hohenheim, aka Paracelsus, is a figure often more imagined than known. Famous as a doctor of alchemic medicine, he has been compared with Faust and developed a reputation as a miracle worker and charlatan that only grew after his death in 1543. Ball, author of the prize-winning Critical Mass, mixes scant biographical detail with a wide-ranging evocation of the Renaissance worldview to create a fascinating portrait of the man, his age and his historical reputation. Forays into ancient, medieval and Islamic medicine, academic rivalries, the proliferation of publications, and treatments of syphilis all help to recreate the mindset in which doctor and patient lived. Concepts of magic as simply the hidden qualities of nature, and the blurring of poison and medicine demonstrate how what we call science and magic overlapped. Ball produces a vibrant, original portrait of a man of contradictions: "[a] humble braggart, a puerile sage, an invincible loser, a courageous coward, a pious heretic, an honest charlatan...." The Devil's Doctor is a remarkably well written biography of Paracelsus as well as social history of his life time, that period in European History when the Scholastic mindset of the Medieval was being challenged by the coming Enlightenment. Ball, who writes with great clarity and skillful organization shows Paracelsus as a unique individual in the middle of this social revolution, not seeing the whole picture, but living on both sides of the split. An alchemist who grew up in a mining region of Switzerland where the Manipulation of metals was prevelant he received a scolastic education in medicine. He left early because he realized that the medicine of the Greeks no longer served. He sought out the best teachers and herbalists to educate himself and was recognized as one of the best doctors of his time. He grew up in the Roman church, but thought, wrote, and preached independently his own brand of Spirituality barely escaping condemnation for heresy. I had read bits and pieces about Paracelsus over the years, but gathered almost nothing about the man. By putting Paracelsus in his time and many places (the man traveled a get deal for the times), Ball has made him real and his significance to European, and so world, history understandable. I can't say I disliked anything about this book. Except, maybe, the fact that Paracelsus was associated with so many interesting characters who deserved books of their own, which I'll probably never find. I highly recommend this book to those interested in this period of history even if they scoff at alchemy. If they scoff, Ball will give them a better Understanding of its significance to the period.

Buy Philip Ball's book: The Devil Doctor Paracelsus And The World Of Renaissance Magic And Science

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Jacob Bohmen Biography

Jacob Bohmen Biography Cover Jacob Bohmen, thought he could discover the secret of the transmutation of metals in the Bible, and who invented a strange heterogeneous doctrine of mingled alchemy and religion, and founded upon it the sect of the Aurea-crucians. He was born at Gorlitz, in Upper Lusatia, in 1575; and followed, till his thirtieth year, the occupation of a shoemaker. In this obscurity he remained, with the character of a visionary and a man of unsettled mind, until the promulgation of the Rosicrucian philosophy in his part of Germany, toward the year 1607 or 1608. From that time he began to neglect his leather, and buried his brain under the rubbish of metaphysics. The works of Paracelsus fell into his hands; and these, with the reveries of the Rosicrucians, so completely engrossed his attention that be abandoned his trade altogether, sinking, at the same time, from a state of Comparative Independence into poverty and destitution. But he was nothing daunted by the miseries and privations of the flesh; his mind was fixed upon the beings of another sphere, and in thought he was already the new apostle of the human race. In the year 1612, after a meditation of four years, he published his first work, entitled "Aurora; or, The Rising of the Sun;" embodying the ridiculous notions of Paracelsus, and worse confounding the confusion of that writer. The philosopher's stone might, he contended, be discovered by a diligent search of the Old and New Testaments, and more especially of the Apocalypse, which alone contained all the secrets of alchymy. He contended that the Divine Grace operated by the same rules, and followed the same methods, that the Divine Providence observed in the natural world; and that the minds of men were purged from their vices and corruptions in the very same manner that metals were purified from their dross, namely, by fire. Besides the sylphs, gnomes, undines, and salamanders, he acknowledged various ranks and orders of demons. He pretended to invisibility and absolute chastity. He also said that, if it pleased him, he could abstain for years from meat and drink, and all the necessities of the body. It is needless, however, to pursue his follies any further. He was reprimanded for writing this work by the magistrates of Gorlitz, and commanded to leave the pen alone and stick to his wax, that his family might not become chargeable to the parish. He neglected this good advice, and continued his studies; burning minerals and purifying metals one day, and mystifying the Word of God on the next. He afterwards wrote three other works, as sublimely ridiculous as the first. The one was entitled Metallurgia, and has the slight merit of being the least obscure of his compositions. Another was called The Temporal Mirror of Eternity and the last his Theosophy Revealed, full of allegories and metaphors. Many of them became, during the seventeenth century, as distinguished for absurdity as their master; amongst whom may be mentioned Gifftheil, Wendenhagen, John Jacob Zimmermann, and Abraham Frankenberg. Their heresy rendered them obnoxious to the Church of Rome; and many of them suffered long imprisonment and torture for their faith. One, named Kuhlmann, was burned alive at Moscow, in 1684, on a charge of sorcery. Bohmen's works were translated into English, and published, many years afterwards by an enthusiast, named William Law. Bohmen died in 1624, leaving behind him a considerable number of admiring disciples.

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