Gnosis The Secret Of Solomon Temple

Gnosis The Secret Of Solomon Temple

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Hermetic Qabalah

Hermetic Qabalah, is a Western esoteric and mystical tradition. It is the underlying philosophy and framework for magical societies such as the Golden Dawn, Thelemic orders, Ancient Order of the Rosicrucians, mystical societies such as the Builders of the Adytum and the Fellowship of the Rosy Cross, and is a precursor to the Neopagan, Wiccan and New Age movements. The Hermetic Qabalah is the basis for Qliphothic Qabala as studied by left hand path orders, such as the Temple of the Black Light, the Typhonian Order and the Dragon Rouge. Hermetic Qabalah draws on a great many influences, most notably: Jewish Kabbalah, Western astrology, Alchemy, pagan religions, especially Egyptian and Greco-Roman (the latter being from which the term "Hermetic" is derived), neoplatonism, gnosticism, the Enochian system of angelic magic of John Dee and Edward Kelley, hermeticism, rosicrucianism, Freemasonry, tantra and the symbolism of the tarot. Hermetic Qabalah differs from the Jewish form in being a more admittedly syncretic system, however it shares many concepts with Jewish Kabbalah. It is most often transliterated with a 'Q' rather than a 'K' or a 'C', distinguishing it from Jewish Kabbalah and Christian Cabbalah.

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Buch Der Heiligen Dreifaltigkeit

The Buch der heiligen Dreifaltigkeit ("Book of the Holy Trinity") is an early 15th century alchemical treatise, attributed to one Frater Ulmannus (latinization of the German given name Ulmann, from OHG uodal-man), a German Franciscan. The text survives in at least four 15th-century manuscripts, the archetype Cod. 78 A 11 (Berlin), dated to between 1410-1419 and three copies, Heidelberg Cpg 843 Fasc. 3 (15th century) Munich, Staatsbibl., Cgm 598 (late 15th century, after 1467) and St. Gallen, Kantonsbibl., VadSlg Ms. 428 (dated 1488). The treatise describes the alchemical process in terms of Christian mythology. The theme of the book is the analogy of the passion, death and resurrection of the Christ with the alchemical process leading to the lapis philosophorum. The text is one of the most important alchemical works of late medieval Germany. It is not untypically a combination of alchemy and Christian mysticism. Ganzenm"uller (1956) speculated that the book may have been known to Jacob Boehme. The Berlin manuscript contains drawings, some of which re-appear in later (16th century) alchemical works such as the 1550 Rosarium philosophorum. The work became notable among German nobility, who, on the eve of the German Renaissance, showed great interest in alchemy as a fashionable subject while at the same time rejecting occult magic as impious. Ulmannus' work as an explicitly Christian treatment of alchemy could resolve this dilemma and became a prestige possession in 15th century libraries. A revision of Ulmannus' text was prepared in 1433, for Johannes von Bayreuth, the eldest son of Friedrich von Brandenburg. Copies of this survive in MS. Dresden N 110 (dated 1492) and MS Gotha Landesbibliothek Ch. B. 254 (17th century). Other versions of the work are found in German National Museum Nuremberg MS 80061, John Rylands Library MS Germ 1, The Wellcome Institute, London, MS. 164, and other sources. An edition of the work is in preparation (as of 2009) as a W"urzburg dissertation.

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Alchemy The Weiser Concise Guide Series

Book: Alchemy The Weiser Concise Guide Series by Brian Cotnoir

In The Weiser Concise Guide to Alchemy, Brian Cotnoir offers a detailed, step-by-step introduction of Alchemy that explores its mysteries while illustrating its use as a modern spiritual system of attainment. He provides an overview of the history of Alchemy, from the first meldings of Egyptian technology, through the Middle Ages--the golden age of alchemy--right up to contemporary techniques. He demystifies the Relationship between Alchemy and chemistry, and he provides evidence to detractors that Alchemy is much more than a medieval form of psychotherapy. (The guide includes practical laboratory experiments that safely, and intelligently, lead readers to an Understanding of this ancient art and spiritual practice.) "Brian Cotnoir's book provides an excellent and rare Ariadne's thread, allowing the reader to safely penetrate the labyrinthine mysteries of alchemy, and an excellent concise method to elucidate its enigmatic wonders and the practical possibility to discover its secrets. I highly recommend it." -- Stanislas Klossowski de Rolla, author of The Golden Game: Alchemical Engravings of the Seventeenth Century and Alchemy: The Secret Art "This is a lucid and sympathetic introduction to the inner and outer hermetic art of alchemy written by someone with a deep knowledge and love of the subject. Brian Cotnoir is committed to upholding the spiritual purpose hebind practical alchemical endeavour and his book is an indispensable guide to the Great Work." -- Nicholas Goodrich-Clarke, Professor of Western Esotericism, The University of Exeter, and author of Paracelsus, Essential Writings. "Brian Cotnoir is a practicing alchemist. He contributed to Parachemy: Journal of Hermetic Arts and Sciences and is the author of Alchemy: The Poetry of Matter. This is one of his finest works to date, and it will serve as a reliable guide for those genuinely interested in magick and alchemy. A product of over thirty years of dedicated research, this book is one of the very finest introductions to alchemy in print. Concise, accurate, and entertaining are three words which best describe this well-written account of alchemy. Information on distilling and extracting aqua vitae and the "spirit of wine" is given. As well as information concerning the purifying of salts, and obtaining different oils of metal from stones and minerals. The material shared with the reader is clearly written, and what could be heavy duty stuff in a less competent writer's hands, comes across superbly clear and genuinely educational in the words of Brian Cotnoir. This writer knows how to explain well and write well. He is a master of his material and shares it openly and freely with the reader. It is an enjoyment to read what he has to say about alchemy. When I first heard that someone had written a concise guild to alchemy, I was very skeptical. I have read, and worked with, a few practical texts previously, and I simply did not think that a concise guide would be much use to me. I was wrong. I honestly return to book again and again to reference one point or another. I would not throw away the classic works of Frater Albertus or Manfred Junius, but I honestly recommend this guide to others. There are a number of matters from the classical works that I just did not really understand until I read this book. There is also some information that I simply have not encountered elsewhere. I have to agree with Mark Stavish, this is not the end all be all of alchemical works. It delivers what it promises, and I am glad I bought it. Chapters discuss the theory and practice of alchemy, including herbal work, mineral work, purification of slats, aspects of cosmology, time, and microcosm in alchemical theory, and much more. A handful of black-and-white illustrations and diagrams clarify salient points raised by the easy-to-follow text. Highly recommended for anyone curious about the metaphysical practice and art of alchemy, or needing a quick refresher course in its basics.

Buy Brian Cotnoir's book: Alchemy The Weiser Concise Guide Series

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Silver Metal From Cpus

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Werner Rolfinck

Werner Rolfink was a German physician, scientist and botanist. He was a medical student in Leyden, Oxford, Paris and Padua. He earned his master's degree at the University of Wittenberg under Daniel Sennert, and his MD in 1625 at the University of Padua under the guidance of Adriaan van den Spiegel. In 1629, he became a professor at the University of Jena, where he rearranged and expanded the university's botanical garden. His experimental research involved chemical reactions and the biochemistry of metals. He rejected the view that other metals could be transformed into gold.

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Basic Principles Of Energy Balancing

1. There is an all pervasive life energy in the body, that like the blood continuously circulates. 2. This energy is the matrix of the physical form. Order in the energy form is order in the physical form and vice versa. 3. The energy field is wholistic, it underlies, and is Connected With the mental, emotional, physical and spiritual being. 4. The energy field is the subtle aspect of both health and disease. 5. Ordering the energy field will gradually order the physical and emotional bodies. It is a way of working from within outwards. It is subtle yet definitely purposeful. 6. The energy field is basically 'polarized' into positive and negative, or yin and yang. 7. Positive is yang, outgoing, dynamic, aggresive and hat. Negative is yin, receptive, absorbing and cool. 8. They are the basic pulse of the universe, contracting and expanding, drawing in and going out. 9. In the body, energy-is continuously going out to the universe and drawing in from the universe. Energy flows out through the right hand and comes in through the left hand. 10. Metal is positive and stimulates energy. organic material like wood or cotton wool, is negative and absorbs energy or, draws it in. Arranging these materials in different ways, creates a life energy 'battery' or orgone box, which can be used for healing. 11. In behaviour the life pulse, manifests in the form of Reaching out to the environment, from the self and drawing in from the environment, into the self. Self and environment form a polarity that needs to be in dynamic balance. However one can fixate on either one. The risk in being fixated on the outgoing pole, is that one can lose receptivity and the sense of ones self (it diminishes into the background of awareness). The alternative risk is that one becomes so receptive, that one is forever stressed by the environment (hypersensitivity, allergy etc.) and that one has a strong sense of self, but cannot risk it in going out to the environment (through fear of losing the self despite the fact that it is in risking the self, that the self gains and grows) it can result in a condition of contracted recoil.

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Solar Lodge

Solar Lodge was a secret society based on Ordo Templi Orientis and the works of Aleister Crowley. The Lodge was established in 1962, and withdrew into initiatory inactivity in 1972. The precursor to Solar Lodge was set in motion by Ray Burlingame ("Frater Aquarius"), when he initiated Georgina "Jean" Brayton ("Soror Capricornus") in 1962. Although Burlingame was a ninth-degree member of Ordo Templi Orientis, he did not hold a charter to initiate new members or found new bodies, consequently O.T.O. has never accepted Solar Lodge as a valid body of O.T.O. Solar Lodge was... not really a branch of OTO. We view it as an ill-advised attempt to appropriate the name and organization after Germer's death... - Hymenaeus Beta, OTO, to Frater Shiva - June 14, 2007 In 1965, shortly before his death, Burlingame instructed Brayton to initiate other people, which she did, expanding Solar Lodge in the 1960s to include over 50 members By 1967, the Lodge owned several small mansions, a gas station, a bookstore, and a desert property known as Solar Ranch. In 1969, the Lodge ran a bookstore in Blythe, California; it operated Solar Ranch near Vidal, California; and it owned a gas station in Vidal with a cafe, motel, bar, house, and grocery. In 1969, the members of the lodge were charged with mistreatment of the six-year-old son of one the members in a case that came to be known as "The Boy in the Box". Brayton, her husband, and other officers performed "interstate flight to avoid prosecution," traveled to Mexico and Canada, and eventually engaged in a publicity campaign that alleged a conspiracy against them by law enforcement officers and the courts. Initially, a few members went to jail for 6 months on a felony conviction, a few went to jail for 3 months on a misdemeanor conviction, and a few had their charges dismissed. When Brayton and her husband were arrested, she pleaded no contest and was sentenced to three years of probation along with a $500 fine. In a now omitted and inaccurate chapter in the 1971 book, The Family, by Ed Sanders, the text made alleged connections between Charles Manson and O.T.O...

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An Alchemical Coin The Rose Noble Of Edward Iii

I am to lecture, for the first time in some years, on Ben Jonson. Starting to think about The Alchemist made me think of one of the coins I would dearly love to own, but could never afford, an Edward III rose noble. William Camden mentions this about the reputation of this wonderful medieval coin in the early modern period: “The first gold that K(ing) Edw. 3. coyned, was in the yeare 1343, and the peeces were called Florences, because Florentines were the coyners, as Easterlings of Sterling money: Shortly after he coyned Nobles, of noble, faire & fine gold, the penny of gold; afterward the Rose Noble then current for 6, shillings 8. pence, & which our Alchimists do affirme (as an unwritten verity) was made by projection or multiplication Alchimicall of Raymond Lully in the Tower of London, who wold prove it as Alchmically, beside the tradition of the Rabbies in that faculty, by the inscription; for as upon the one side there is the kings image, in a shippe to notifie that he was Lord of the seas, with his titles, set upon the reverse a crosse floury with Lioneux, inscribed Jeus autem transiens per medium eorum ibat. Which they profoundly expound, as Jesus passed invisible & in most secret manner by the middest of Pharisees, so that gold was made by invisible and secret art amidst the ignorant. But other say that text was the onely Amulet used in that credulous warfaring age to escape dangers in battailes.” Remaines concerning Britaine (1636), p.187. The inscription on the edge of the reverse does indeed spell out: “IhC . AVTEm . TRAIICIEIIS . P . mEDIVm . ILLORVm . IBAT” which is from the fourth chapter of the Gospel of Luke: 28. And all they in the synagogue, when they heard these things, were filled with wrath. 29. And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. 30. But he Passing Through the midst of them went his way. No wonder this mysterious inscription caused the coin to acquire a magical aura, as amulet or product of transmutation. Thomas Warton in his The History of English Poetry touches on the alchemical poetry of the period, and mentions Lully as having used false promises to Edward III: “Norton's heroes in the Occult Sciences are Bacon, Albertus Magnus, and Raymond Lully, to whose specious promises of supplying the coinage of England with inexhaustible mines of Philosophical gold, king Edward the third became an illustrious dupe.” Jonson knows about Lully: Nano’s song in Volpone contains an allusion to his ownership of the elixir (though nothing compared to Scoto’s oil): Had old Hippocrates, or Galen, That to their books put med'cines all in, But known this secret, they had never (Of which they will be guilty ever) Been murderers of so much paper, Or wasted many a hurtless taper; No Indian drug had e'er been famed, Tabacco, sassafras not named; Ne yet, of guacum one small stick, sir, Nor Raymund Lully's great elixir.

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My Gold iPhone

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What Alchemist Or Early Chemist Is The Father Of Modern Chemistry

Chemistry is a science with many "fathers". Here are some popular contenders for the title... * Pliny the Elder, Gaius Plinius Secundus (AD 23-79). * Geber, Abu Musa Jabir Ibn Hayyan (c.740-803). Roger BaconSt. Albert the Great * St. Albert the Great, Albertus Magnus (1205-1280) * Roger Bacon (c.1214-1294) * Basil Valentine (1394-14??) Robert BoyleParacelsus * Paracelsus (1494-1541) * Sir Francis Bacon (1561-1626) * Robert Boyle (1627-1691) AvogadroLavoisier * Antoine Lavoisier (1743-1794) * John Dalton (1766-1844) * Amedeo Avogadro (1776-1856) BerzeliusHumphry Davy * Humphry Davy (1778-1829) * Jons Jakob Berzelius (1779-1848) Arguably, chemistry became a science when Antoine Lavoisier established that mass is conserved in any chemical reaction, about which he stated: Rien ne se perd, rien ne se cree, tout se transforme. It's only with the advent of Relativity Theory that this fundamental conservation law would be proved to be only a first approximation, albeit an excellent one: Unlike what happens in nuclear reactions, the relative variation of mass involved in chemical reactions is so minute that it can't be measured directly.

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Primal Matter In Alchemy

The opus alchimicum, (“the alchemist’s labor”) centered on matter. Nobody knew, of course, what matter was, and it remained a secret of alchemy, although many chemical, mythological, and philosophical definitions were ventured in the course of time (Jung, 1953, p. 317). Thus, the Tabula Smaragdina (the revelation of secret alchemical teaching, of the ninth century but based on Hermetic sources) identified matter with God, because all created objects come from a single primal matter; and Comarius, an alchemist-philosopher (first century CE?) identified it with Hades, to whom the imperfect souls were chained (Jung, pp. 299, 319). Such perceptions of matter echo the alchemist’s craft: his operation was, in mythical terms, a replica of divine creativity, aiming at the liberation of imprisoned matter. The inherent anthropomorphic view of matter, the “vitalist hypothesis,” was going to play a fundamental role in the “sacred art,” alchemy: metals, that is, matter, were considered living organisms, which are born, grow, and multiply. With the alchemist’s preoccupation with matter and his belief that the divine soul is enchained in matter, he “takes upon himself the duty of carrying out the redeeming opus” (Jung, p. 306). Thus seen, the alchemist evolves into a priest.

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Make Glowing Water

Make Glowing Water

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