Deferiprone Cover
Deferiprone (tradenames include Ferriprox) is an oral drug that chelates iron and is used to treat thalassaemia major. It is currently licensed for use in Europe and Asia, but not in Canada and the United States.

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Strange Story Of How Phosphorus Was Discovered

Strange Story Of How Phosphorus Was Discovered

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Alchemy Sacred Secrets Revealed Part 1

Alchemy Sacred Secrets Revealed Part 1

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Elementary Productions Concentrating Nitric Acid

Elementary Productions Concentrating Nitric Acid

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Zosimos Of Panopolis

Zosimos Of Panopolis Cover
Zosimos of Panopolis was an Egyptian or Greek alchemist and Gnostic mystic from the end of the 3rd and beginning of the 4th century AD. He was born in Panopolis, present day Akhmim in the south of Egypt, ca. 300. He wrote the oldest known books on alchemy, of which quotations in the Greek language and translations into Syriac or Arabic are known. He is one of about 40 authors represented in a compendium of alchemical writings that was probably put together in Byzantium in the 7th or 8th century AD and that exists in manuscripts in Venice and Paris. Stephen of Alexandria is another. Arabic translations of texts by Zosimos were discovered in 1995 in a copy of the book Keys of Mercy and Secrets of Wisdom by Ibn Al-Hassan Ibn Ali Al-Tughra'i', a Persian alchemist. Unfortunately, the translations were incomplete and seemingly non-verbatim. The famous index of Arabic books, Kitab al-Fihrist by Ibn Al-Nadim, mentions earlier translations of four books by Zosimos, however due to inconsistency in transliteration, these texts were attributed to names "Thosimos", "Dosimos" and "Rimos"; also it is possible that two of them are translations of the same book.

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Abu Al Salt

Abu Al Salt Cover
Umayya ibn Abd al-Aziz ibn Abi al-Salt al-Dani al-Andalusi was born in Denia, Al-Andalus 1068 and died 1134 Bejaia, Algeria. After the death of his father he became a student of al-Waqqashi (1017-1095) of Toledo (a colleague of Al-Zarqali). After completing his mathematical education in Seville and because the continuing conflicts during the reconquesta he set out with his family to Alexandria and then Cairo in 1096. He then entered the service of the Fatimid ruler Abu Tamim Ma'add al-Mustanir bi-llah and the Vizier Al-Afdal Shahanshah, in the year 1108 a very large Felucca with a massive cargo of copper capsized in the Nile River, Abu al-Salt attempted to a massive build mechanical tool in order to retrieve the Felucca, the ship was almost retrieved but the Silk ropes broke apart and the Fatimid ruler ordered the arrest of Abu al-Salt. He stayed in prisin for more than 3years only to be released in 1112. He then fled Egypt for Kairouan in Tunisia he entered the service of the zealous Zirids in Ifriqiya. After the Arabs of Banu Hilal besieged Kairouan he fled to Sicily and entered the service of Roger I of Sicily as a physician and became a close friend and colleague of Al-Idrisi. It is highly probable that he met Ibn Jubayr also from Al-Andalus, he returned to Mahdia and served as a polymath. Abu al-Salt taught Alchemy was particularly interested in the study of medicinal plants and was keen to discover an elixir able to transmute copper into gold and tin into silver. Abu al-Salt wrote various works on astronomy such as the Risala fi al-amal bi-l-astrulab (On the construction and use of the astrolabe), (Description of the construction and Use of a Single Plate with which the totality of the motions of the seven planets he also describes three instruments known as the Andalusian equatoria. He was also honored by Ibn Khaldun four centuries later.

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History Of Taoist Alchemy

History Of Taoist Alchemy Cover External alchemy. The extant waidan sources suggest that the two main methods outlined above acquired progressive importance in the history of the discipline. In the Scripture of the Nine Elixirs (Huangdi jiuding shendan jing) and other texts dating from the first centuries CE, cinnabar is never the main ingredient of an elixir, and the lead-mercury compound -- sometimes replaced by refined lead alone -- either is used only to make a mud that is spread on the crucible to prevent it from breaking when it is heated, or is placed at the bottom of the crucible together with other ingredients. In the methods of the Nine Elixirs, the ingredients undergo cycles of refining in a hermetically sealed crucible. This process consists in a backward re-enactment of cosmogony that brings the ingredients to a state of prima materia. The elixir can finally be transmuted into alchemical gold by projecting a minute quantity of the native metal on it. Important details on the early phase of Chinese alchemy are also found in portions of the Baopu zi neipian, written around 320 CE. Its descriptions of processes that can be compared with extant sources are, however, often abridged and sometimes inaccurate. During the Tang dynasty, the waidan tradition reached one of its peaks with Chen Shaowei (beginning of the eighth century), whose work describes the preparation of an elixir obtained by the refining of cinnabar. Each cycle yields a "gold" that can be ingested, or used as an ingredient in the next cycle. In the second part of the process, the final product of the first part is used as an ingredient of a "reverted elixir." Among the representative texts of this period are several collections of recipes, of which one of the most important was compiled by Sun Simo. The first half of the Tang dynasty also marked the climax of contacts between China and the Arabic world. These exchanges may be at the origin of the mediaeval word alchymia, one of whose suggested etymologies is from middle Chinese kiem-yak (the approximate pronunciation of mod. jinye, or "Golden Liquor") with the addition of the Arabic prefix al-. Internal alchemy. While the Tang period is sometimes defined as the "golden age" of external alchemy, it also marked the stage of transition to internal alchemy. Among the forerunners of internal alchemy is the Shangqing (Supreme Purity) tradition of Taoism. Based on revelations of the late fourth century, this school attributed particular importance to meditation, but also included the compounding of elixirs among its practices. The relevant sources exhibit the earliest traces of the interiorizazion of alchemy. Among the texts used in this school is the Huangting jing (Scripture of the Yellow Court), a meditation manual often quoted in later neidan texts. The shift from external to internal alchemy, sometimes regarded as due only to the multiplication of cases of elixir poisoning, or to the influence of Buddhism, requires further study to be properly evaluated. In internal alchemy, the adept's entire person performs the role that natural substances and instruments play in external alchemy. In doing so, this discipline avails itself -- in ways and degrees that vary among different subtraditions -- of traditional Chinese doctrines based on the analogies between macrocosm and microcosm, of earlier native contemplative and meditative disciplines, and of notions shared with Buddhism. In Song and Yuan times, the history of neidan identifies itself with the lines of transmission known as Southern Lineage (nanzong) and Northern Lineage (beizong, usually known as Quanzhen). The respective initiators were Zhang Boduan (eleventh century) and Wang Chongyang (1112-1170). Both lineages placed emphasis on the cultivation of xing and ming, which constitute two central notions of internal alchemy. Xing refers to one's original nature, whose properties, transcending individuality, are identical to those of Emptiness and Non-being. Ming denotes the "imprint," as it is, that each individual entity receives upon being generated, and which may or may not be actualized in life (this word also means "destiny" or "life," but neither translation covers all the implications in a neidan context). The Northern and Southern lineages, and subtraditions within them, were distinguished by the relative emphasis given to either element. The textual foundation of the Southern Lineage was provided by the Zhouyi cantong qi (Token for Joining the Three in Accordance with the Book of Changes) and the Wuzhen pian (Awakening to Reality), a work in poetry by Zhang Boduan. During the Ming and Qing dynasties the neidan tradition is known to have divided into several schools, but their history and teachings are still barely appreciated. One of the last greatest known masters of this discipline was Liu Yiming (eighteenth century), who in his works propounded an entirely spiritual interpretation of the scriptural sources of his tradition.

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The Path Of Alchemy Energetic Healing And The World Of Natural Magic

The Path Of Alchemy Energetic Healing And The World Of Natural Magic Cover

Book: The Path Of Alchemy Energetic Healing And The World Of Natural Magic by Mark Stavish

The Path of Alchemy - Energetic Healing and the World of Natural Magic by Mark Stavish is simply the finest book on practical alchemy that I have ever read. While focusing on introductory material and plant work, or spagyrics, it has enough meaty stuff for everyone. There is a fascinating discussion of the role of homeopathy in alchemy; extensive meditations and practices to link laboratory work (Labora) with inner work (Ora); initiation and the Tree of Life via alchemy; and some good background material on alchemy in the 20th Century. However, even the appendices are juicy in their description of the Tarot and the Alchemical process; the famed Longevity Tea of the Comte de St-Germain, similar to the confirmed recipe found in the long out of print, and very valuable biography on St. Germain by Jean Overton Fuller, and a fascinating description of the Flamel Path, of Nicholas and Pernelle Flamel, made famous in the first Harry Potter book, "The Sorcerer's Stone". If you are going to read just one book on alchemy this year, or ever, I suggest "The Path of Alchemy". "The Path of Alchemy lays down a golden thread for the student to follow as a guide into the secretive world of the most arcane art in the Western Inner Tradition, transporting the reader into the actual workings of laboratory alchemy. From the basics of making simple, yet powerful, spiritual and physical medicines from plants, to detailing some of the most closely guarded secrets of mineral alchemy, The Path of Alchemy holds aloft the Lantern of Nature to help illuminate the Novice's path. For those who do the work this book will ignite the spiritual flame within." "The Path of Alchemy is an insightful, highly practical work, dedicated to the perpetuation of this ancient Art and Science. It promises what Alchemy promises: "No Work, no result," as is most certainly the case. Having myself completed all seven years of classes at the Paracelsus Research Society in the mid 1970's to early 1980's under Frater Albertus himself, I highly recommend this book. Its balance between theory and practice are what the sincere Seeker into these Mysteries needs, in order to learn from within, and accomplish in the 'without.' It is the finest piece of writing-clear, detailed, eclectically sound, and as complete as any work in this area can be-that I have seen in the past three decades. It is as indispensable as is Frater Albertus' own timeless classic, The Alchemist's Handbook." "Mark Stavish has been a prolific writer on alchemy over the years and this book represents his finest work yet. It is a must for any study of alchemy in understanding the subtle side of its process. He writes with a knowledge and insight that comes from years of experience and yet is presented in an easy to read format. Mark's work is quite unique and is a valuable addition to the various alchemical paradigms that are starting to expand through the literary fields." P.S. Speaking as someone with next to no background in the Art, Mark Stavish has delivered a user friendly manual that renders the most obscure and complex material in plain language. However, this does not imply that the work is simplistic. As the Alchemists say, it requires both prayer and labor, "ora et labora".

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Paracelsus Image
Paracelsus (born 11 November or 17 December 1493 in Einsiedeln, Switzerland - 24 September 1541) was an alchemist, physician, astrologer, and general occultist. Born Theophrastus Philippus Aureolus Bombastus von Hohenheim, he took the name Paracelsus later in life, meaning "beside or similar to Celsus", an early Roman physician.

Paracelsus was born at Einsiedeln, Switzerland, of a Swabian chemist father and a Swiss mother. He was brought up in Switzerland, and as a youth he worked in nearby mines as an analyst. He started studying medicine at the university of Basel at the age of 16. There is speculation he gained his doctorate degree from the University of Ferrara.

He later journeyed to Egypt, Arabia, the Holy Land, and Constantinople seeking alchemists from whom to learn. On his return to Europe, his knowledge of these treatments won him fame. He did not go along with the conventional treatment of wounds, which was to pour boiling oil onto them to cauterize them; or if they were on a limb, to let them become gangrenous and then to amputate the limb. Paracelsus believed the then-ridiculous idea that wounds would heal themselves if allowed to drain and prevented from becoming infected.

Paracelsus rejected Gnostic traditions, but kept much of the Hermetic, neoplatonic, and Pythagorean philosophies; however, Hermetical science had so much Aristotelian theory that his rejection of Gnosticism was practically meaningless.

In particular, Paracelsus rejected the magic theories of Agrippa and Flamel (N.B. This assertion regarding Flamel is problematic, since a.) no works by Flamel were in circulation prior to Paracelsus' death and b.) Flamel's theories are specifically alchemical and not magical); Paracelsus did not think of himself as a magician and scorned those who did, though he was a practicing astrologer, as were most, if not all of the university-trained physicians working at this time in Europe.

Astrology was a very important part of Paracelsus' medicine. In his Archidoxes of Magic Paracelsus devoted several sections to astrological talismans for curing disease, providing talismans for various maladies as well as talismans for each sign of the Zodiac. He also invented an alphabet called the Alphabet of the Magi, for engraving angelic names upon talismans.

Paracelsus pioneered the use of chemicals and minerals in medicine. He used the name "zink" for the element zinc in about 1526, based on the sharp pointed appearance of its crystals after smelting and the old German word "zinke" for pointed. He used experimentation in learning about the human body.

His hermetical views were that sickness and health in the body relied on the harmony of man, the microcosm, and Nature of the macrocosm. He took an approach different from those before him, using this analogy not in the manner of soul-purification but in the manner that humans must have certain balances of minerals in their bodies, and that certain illnesses of the body had chemical remedies that could cure them. (Debus & Multhauf, p.6-12)

He summarized his own views: "Many have said of Alchemy, that it is for the making of gold and silver. For me such is not the aim, but to consider only what virtue and power may lie in medicines." (Edwardes, p.47) (also in: Holmyard, Eric John. Alchemy. p. 170)

Indeed, the remnants of alchemical traditions can still be seen in modern medicine. For instance, the Caduceus has been adopted as the prime symbol of western medicine.

Paracelsus gained a reputation for being arrogant, and soon garnered the anger of other physicians in Europe. He held the chair of medicine at the University of Basel for less than a year; while there he angered his colleagues by publicly burning books by other physicians. He was forced from the city after having legal trouble over a physician's fee he sued to collect.

He then wandered Europe for some time, typically as a pauper. He revised old manuscripts and wrote new ones, but had trouble finding publishers. In 1536, his Die grosse Wundartzney (The Great Surgery Book) was published which enabled him to make a short comeback in popularity.

After his death, the movement of Paracelsianism was seized upon by many wishing to subvert the traditional Galenic physick and thus did his therapies become more widely known and used.

His motto was "alterius non sit qui suus esse potest" which means "let no man belong to another that can belong to himself".

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