Transmutation In Alchemy

The third facet of alchemical religiosity was also linked to the alchemist’s practice. A basic alchemical tenet stated that all substances could be derived through transmutation from primal matter. The technique of change consisted essentially in “coloring”: the Egyptian alchemists did not intend to “make” gold but to color (baptein) metals and textiles through tinctures and elixirs so that they would “appear” like gold (or silver or some other metal). A “changed” metal, then, was a “new” metal. The technique of coloring evolved, in the end, into a powerful symbol of alchemical doctrine; for just as the alchemist transformed lead into silver, and silver into gold, so too he posited for matter, in his anthropomorphic view of it, a similar change, from body to spirit to soul. And in the frame of his doctrine, he identified this escalation with the renewal of man, to which he assigned the same chain of transmutations to reach the goal of redemption.

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Theodore William Richards

Theodore William Richards (January 31, 1868 - April 2, 1928) was the first American scientist to receive the Nobel Prize in Chemistry, earning the award "in recognition of his exact determinations of the atomic weights of a large number of the chemical elements."

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Paul Of Taranto

Paul of Taranto was a 13th century Franciscan alchemist and author from southern Italy. Perhaps the most recognized of his works is his Theorica et practica, which defends alchemical principles by describing the theoretical and practical reasoning behind it. There is also evidence to suggest, however, that Paul is also the author of the much more widely known alchemical text Summa perfectionis, generally attributed to Geber.

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List Of Hermetic Numbers

Axiom Of Maria:

Axiom of Maria is a precept in alchemy: "One becomes two, two becomes three, and out of the third comes the one as the fourth. " It is attributed to 3rd century alchemist Maria Prophetissa, also called the Jewess, sister of Moses, or the Copt. Marie-Louise von Franz gives an alternative version thus: "Out of the One comes Two, out of Two comes Three, and from the Third comes the One as the Fourth.

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Rosary Of The Philosophers

The Rosary of the Philosophers (Rosarium philosophorum sive pretiosissimum donum Dei) is a 16th century alchemical treatise. It was published in 1550 as part II of De Alchimia Opuscula complura veterum philosophorum (Frankfurt). The term rosary in the title is unrelated to the Catholic prayer beads; it refers to a "rose garden", metaphoric of an anthology or collection of wise sayings. The 1550 print includes a series of 20 woodcuts with German language captions, plus a title page showing a group of philosophers disputing about the production of the lapis philosophorum. Some of the woodcut images have precedents in earlier (15th century) German alchemical literature, especially in the Buch der heiligen Dreifaltigkeit (ca. 1410) which has the direct precedents of woodcuts 10, 17 and 19, allegorical of the complete hieros gamos, nrs. 10 and 17 in the form of the "Hermetic androgyne" and nr. 19 in terms of Christian iconography, showing Mary flanked by Father, Son and the Dove. The Artis auriferae, printed in 1593 in Basel, reproduced the 20 illustrations as re-cut woodcuts. Johann Daniel Mylius' Philosophia reformata of 1622 also includes the twenty Rosarium images, re-designed in early 17th century style by Balthazar Swan.

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Tycho Brahe Biography

Tycho Brahe (December 14, 1546 ­ October 24, 1601), was a Danish (Scanian) nobleman astronomer as well as an astrologer and alchemist. He was granted an estate on the island of Hven and the funding to build the Uraniborg, an early research institute, where he built large astronomical instruments and took many careful measurements. As an astronomer, Tycho worked to combine what he saw as the geometrical benefits of the Copernican system with the philosophical benefits of the Ptolemaic system into his own model of the universe, the Tychonic system. From 1600 until his death in 1601, he was assisted by Johannes Kepler, who would later use Tycho's astronomical information to develop his own theories of astronomy. He is universally referred to as "Tycho" rather than by his surname "Brahe", as was common in Scandinavia. He is credited with the most accurate astronomical observations of his time, and the data were used by his assistant Kepler to derive the laws of planetary motion. No one before Tycho had attempted to make so many redundant observations, and the mathematical tools to take advantage of them had not yet been developed. He did what others before him were unable or unwilling to do - to catalogue the planets and stars with enough accuracy so as to determine whether the Ptolemaic or Copernican system was more valid in describing the heavens. On April 19, 1559, Tycho began his studies at the University of Copenhagen. There, following the wishes of his uncle, he studied law but also studied a variety of other subjects and became interested in astronomy. It was, however, the eclipse which occurred on August 21, 1560, particularly the fact that it had been predicted, that so impressed him that he began to make his own studies of astronomy helped by some of the professors. He purchased an ephemeris and books such as Sacrobosco's Tractatus de Sphaera, Apianus's Cosmographia seu descriptio totius orbis and Regiomontanus' De triangulis Omnimodis. Tycho realized that progress in the science of astronomy could be achieved not by occasional haphazard observations, but only by systematic and rigorous observation, night after night, and by using instruments of the highest accuracy obtainable. He was able to improve and enlarge the existing instruments, and construct entirely new ones. Tycho's naked eye measurements of planetary parallax were accurate to the arcminute. His sister, Sophia, assisted Tycho in many of his measurements. These jealously guarded measurements became the possessions of Kepler following his death. Tycho was the last major astronomer to work without the aid of a telescope, soon to be turned toward the sky by Galileo. While a student, Tycho lost part of his nose in a duel with rapiers with Manderup Parsbjerg, a fellow Danish nobleman. This occurred in the Christmas season of 1566, after a fair amount of drinking, while the just turned 20-year-old Tycho was studying at the University of Rostock in Germany. Attending a dance at a professor's house, he quarrelled with Parsbjerg. A subsequent duel (in the dark) resulted in Tycho losing the bridge of his nose. A consequence of this was that Tycho developed an interest in medicine and alchemy. For the rest of his life, he was said to have worn a replacement made of silver and gold blended into a flesh tone, and used an adhesive balm to keep it attached. In 1901, though, Tycho's tomb was reopened and his remains were examined by medical experts. The nasal opening of the skull was rimmed with green, a sign of exposure to copper, not silver or gold. Some historians have speculated that he wore a number of different prosthetics for different occasions, noting that a copper nose would have been more comfortable and less heavy than one of precious metals. Tycho was the preeminent observational astronomer of the pre-telescopic period, and his observations of stellar and planetary positions achieved unparalleled accuracy for their time. For example, Tycho measured Earth's axial tilt as 23 degrees and 31.5 minutes, which he claimed to be more accurate than Copernicus by 3.5 minutes. After his death, his records of the motion of the planet Mars enabled Kepler to discover the laws of planetary motion, which provided powerful support for the Copernican heliocentric theory of the solar system. Tycho himself was not a Copernican, but proposed a system in which the Sun orbited the Earth while the other planets orbited the Sun. His system provided a safe position for astronomers who were dissatisfied with older models but were reluctant to accept the Earth's motion. It gained a considerable following after 1616 when Rome decided officially that the heliocentric model was contrary to both philosophy and Scripture, and could be discussed only as a computational convenience that had no connection to fact. His system also offered a major innovation: while both the geocentric model and the heliocentric model as set forth by Copernicus relied on the idea of transparent rotating crystalline spheres to carry the planets in their orbits, Tycho eliminated the spheres entirely. He was aware that a star observed near the horizon appears with a greater altitude than the real one, due to atmospheric refraction, and he worked out tables for the correction of this source of error.To perform the huge number of products needed to produce much of his astronomical data, Tycho relied heavily on the then-new technique of prosthaphaeresis, an algorithm for approximating products based on trigonometric identities that predated logarithms. Like the fifteenth century astronomer Regiomontanus, Tycho Brahe appears to have accepted astrological prognostications on the principle that the heavenly bodies undoubtedly influenced (yet did not determine) terrestrial events, but expressed skepticism about the multiplicity of interpretative schemes, and increasingly preferred to work on establishing a sound mathematical astronomy. Two early tracts, one entitled Against Astrologers for Astrology, and one on a new method of dividing the sky into astrological houses, were never published and are unfortunately now lost. Tycho also worked in the area of weather prediction, produced astrological Interpretations of the supernova of 1572 and the comet of 1577, and furnished his patrons Frederick II and Rudolph II with nativities and other predictions (thereby strengthening the ties between patron and client by demonstrating value). An astrological worldview was fundamental to Tycho's entire philosophy of nature. His interest in alchemy, particularly the medical alchemy associated with Paracelsus, was almost as long-standing as his study of astrology and astronomy simultaneously, and Uraniborg was constructed as both observatory and laboratory.In an introductory oration to the course of lectures he gave in Copenhagen in 1574, Tycho defended astrology on the grounds of Correspondences between the heavenly bodies, terrestrial substances (metals, stones etc.) and bodily organs (medical astrology). He was later to emphasise the importance of studying alchemy and astrology Together With a pair of emblems bearing the mottos: Despiciendo suspicio ("By looking down I see upward") and Suspiciendo despicio ("By looking up I see downward"). As several scholars have now argued, Tycho's commitment to a relationship between macrocosm and microcosm even played a role in his rejection of Copernicanism and his construction of a third world-system.

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Eirenaeus Philalethes

Eirenaeus Philalethes (the peaceful lover of truth) was a 17th century alchemist and the author of many influential works. These works were read by such luminaries as Isaac Newton, John Locke, and Gottfried Wilhelm Leibniz. Newton's extensive writings on alchemy are heavily indebted to Philalethes, although Newton incorporated significant modifications as well.

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Coppersilver Dissolution Using Homemade Nitric Acid

CopperSilver Dissolution Using Homemade Nitric Acid

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A Dictionary Of Alchemical Imagery

Book: A Dictionary Of Alchemical Imagery by Lyndy Abraham

This dictionary documents alchemical symbolism from the early centuries AD to the late-twentieth century, for use by historians of literary culture, philosophy, science and the visual arts, and readers interested in alchemy and hermeticism. Each entry includes a definition of the symbol, giving the literal (physical) and figurative (spiritual) meanings, an example of the symbol used in alchemical writing, and a quotation from a literary source. There are fifty visual images of graphic woodcuts, copperplate engravings and hand-painted emblems, some reproduced here for the first time. This is a superb book for anyone interested in alchemy. For those interested in alchemy and its connections to literature-- it's even better. The Articles are bursting with relevant information and insight into this often perplexing subject matter in an accessible, readable style. A "must have" for anyone interested in alchemy. The only thing I don't like is the price, which may prove prohibitive for some. Each entry has been made sufficiently complete and independent of the others, with detailed cross referencing. Entires on key concepts - the prima materia, the chemical wedding, the philosophers stone, Mercurius, and the stages known as the nigredo, albedo and rebedo - provide basic information about the main ideas of the alchemical opus for those unfamiliar with alchemical theory. Recommended as a general introduction to the subject.

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The Timeless Art Of Gold Extraction

The Timeless Art Of Gold Extraction

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Alchemical Poetry From The Dark Skies From The Dark Moon

“Naked the Goddess mother lies in hell; naked. Ninazu’s mother lies exposed, the holy garment fallen from her shoulders, bare are the breasts of the mother, Ereshkigal.” – Cry of the Dead, from Gilgamesh “There is no death of anyone, save in appearance, just as there is no birth of any, save only in seeming.” – Apollonius of Tyana dog or sometimes cat assailed he claws at legs or clothes his horns & bells the end of moon of lotus seat the love of clouds & death-like sounds like wheels a sea of jewels all kinds of bones her noose & skull in red & feeding wolves her tears on beating wings all snaky-tressed & wordless / book of birds at dawn a falling dew from too dark skies & forests earth & dust the light (in beauty cheeks the forehead bright & high the neck like shell the heart at times eats stones & lastly thunder cuckoos flutes & bees the tree as food a house or road & coiled for certain worms or one she blinks & rips & hooked in hair her fingers rent the bloody head her face & breasts she shrieks & swathed in glitter tries to crawl his corpse-light eyes & lower (dead) she cries the skins of beasts & set but made not known the day she lost or hides as dark or maybe emptied / missed with dread

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Obtain Red Phosphorus

Obtain Red Phosphorus

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How To Do Gold Plating Simply

HOW TO DO GOLD PLATING SIMPLY

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A Pilgrims Progress

If at the centre all is still, peace and oneness, in order to gain experience I must move out from that centre. I must clothe that still, pure place with a system of beliefs .... beliefs about time, death, reality, other individuals, good and bad. This is the "Fall" of Adam and Eve, in eating of the fruit of the tree of knowledge of good and evil they became self conscious beings, committed to the experience of good and evil.... separated from the One. We are born into a state of separation on Earth, and our own personal beliefs about reality are the raw materials that we use to make our way back to Oneness again. 47 At first the beliefs we clothe our childlike innocence with are gross. They concur with one or the other pole. "Anger is bad", "laughter is good", "poverty is spiritual" etc. Through experience we have the opportunity to refine those first beliefs, we have the opportunity to make our way back to Peace. As in all things on this Earth each of us must begin with the gross and through our efforts work towards the fine. Perhaps I believe that "anger is always harmful". In line with my beliefs, wishing to be a good person, I suppress my anger. Each time anger arises within me I resist it and when energy meets resistance a field of force is created. Because 1 believe that original energy to be not good, that "not goodness" in me is magnified. I must fight to suppress something which has become quite powerful. The more I put into resisting that anger the more beyond my own control the whole situation becomes. Eventually any small irritating incident could arise and my own will is likely not to be strong enough to hold back the power house of anger I have been building. The inappropriateness and magnitude of the resultant outburst is very likely to hurt people who don't deserve it, and whom I don't wish to hurt. Misunderstandings, hurt and guilt can all result and I have confirmed my original belief.... "that anger is harmful". I now have more incentive to hold back my anger until I no longer can .... and so the circle continues, with the outside world seeming to prove my basic erroneous belief. My original step out of the still centre was a step out of oneness into a state of dynamic imbalance. Through this state of perpetual adjustment I gain experience and understanding. I try something, find it doesn't bring the results 1 want, so 1 try something else and 1 note that the first action was inappropriate. Eventually, depending on the complexity of the desired result, through trial and error I will achieve success. A baby learning to grasp, begins with a sweeping action. This meets with limited success, so he tries a dragging action like a dog. This helps fine tune muscles in his arm but it still doesn't give him the results he wants. Finally his efforts concentrate on his hands and in the end he employs his fingers. Each thing he tried which proved unsuccessful wasn't wasted, the muscles had to be trained and readied in a certain order. He had to work from gross to fine even though the first action seemed inappropriate. In our ignorance most of us, in our journey through life, reach a state of crystallized imbalance. As in example quoted earlier the belief that "anger is bad" can hold the individual suspended between the two poles of excess external anger and excess suppressed anger. Because the belief is constantly being strengthened by the individual's experience there is no longer room for trial and error. In a sense, the individual is no longer capable of experience in this part of their being. How does one break out of such a circle? I must want to. I must be willing to act on a sense that I could be happier, or more peaceful. Or I must be willing to act on a sense of being out of touch with some core of myself which I feel is worth getting to know. The desire for a state of greater peace must become strong enough to be a real force, when the opportunity for change out of that crystalline state arises. I must endure increasing pain as I begin to see the possibility of change and find my will too weak and the endeavour too great to bring it about. Each time an opportunity for courageous new action presents itself I am unable to accept it, there is a sense of defeat, inadequacy, guilt. The pain is as difficult as that I suffered through my inappropriate behaviour, but there is a difference. Now there is a striving, I have to trust an intangible sense telling me that things could be better. I have begun on the search toward refinement. Thus through a desire for change, change has occurred, but at this stage it is little comfort. This suffering is useful suffering though, it is a negative state, it is a state of receptivity. What I desire ... the positive, active force is 'something' more pure. I am being calcined by my suffering now, brought a state where I can absorb Grace from That Which is All-Pure. The dangers are many at this stage. I may seek ways out of the fire. Drugs and alcohol and other sensory pleasures can ease the pain and make me forget about my state of dis-ease. I can become absorbed in matter so that the 'sense of something more refined' seems ridiculous. Many times I can fall by the wayside at this stage, but there will eventually be a time when the desire for a more peaceful state will not be shouted down and I will remember that I was striving for something worthwhile. Now I am ready to know what I must do to accomplish change in this area of my life. Because I am now ready, knowledge that I have come across before, possibly, will mean something to me now. Because of my newly opened state it could have the power of a revelation. And herein lies another danger, forgetting my own receptive state as part of the dynamic, I may see the acquisition of knowledge alone as the cause of the powerful effect. I may leave my quest here and seek more and more knowledge trying to duplicate the Revelation I felt I'd received initially. It is possible I will diverge here for a while, but then depending on the strength of my initial desire for something essential, the attraction of books and speakers will pall a little, and again I find myself looking at what I'm dissatisfied with in myself. Now I'm equipped with knowledge I have the tools with which to bring about change in myself. It is now that the work can begin. The time comes, almost certainly sooner than I expect, invariably slightly before I feel I am ready. Perhaps it is a moment when, according to my new knowledge, anger would be a beneficial response, but rooted in my very being is the axiom that anger is harmful. At this point it is no longer okay to swallow hard and be silent, to contemplate the whys and wherefores at a later date. No other action is appropriate except that which I now know to be more true. I take a deep breath and tackle the moment. I may be clumsy, inept. I probably am, but that is simply because I have taken up the challenge of living experience again. Other people may react unfavourably. No one congratulates me or realises the courage involved. But inside I am rewarded. Like drops of water on the tongue of a thirsty man, I absorb some of that intangible essence that was the whole reason for my so endeavour. It becomes a small part of me, and so strengthens, ever so slightly, my Understanding of what it is I am questing after.

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Aurea Alexandrina

Aurea Alexandrina, in pharmacy, was a kind of opiate or antidote, in great fame among ancient writers. It is called Aurea from the gold which enters its composition, and Alexandrina as having been first invented by a physician named Alexander. It was reputed a good preservative against the colic and apoplexy.

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Muhammed Ibn Umail Al Tamimi

Muhammed ibn Umail al-Tamini was an alchemist of the tenth century. In the later European literature he is known by a number of names, including Zadith Senior and Zadith filius Hamuel (or Hamuelis). There is an allusion to him in Chaucer's Canon's Yeoman's Tale (the "book senior"); the tale itself having alchemy as a theme. Chaucer's source is said to be the Chimica senioris zadith tabula; Chaucer believed it written by a follower of Plato. Attributed to ibn Umail are the Hall ar-Rumuz (Explanation of the symbols), the Kit^ab maf^at^ih al-hikma al-`uzm^a, and the Kit^ab al-m^a' al-waraq^i wa al-ardh al-najm^iya, a commentary on the alchemical poem Ris^ala al-shams il^a al-hil^al (in Latin, Epistola solis ad lunam crescentem, the letter of the Sun to the waxing Moon).

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